CAMBRIDGE GREEK TESTAMENT FOR SCHOOLS AND COLLEGES THE EPISTLE TO THE ROMANS nitvl'fary PJWe YALE UNIVERSITY LIBRARY THE LIBRARY OF THE DIVINITY SCHOOL CAMBRIDGE GREEK TESTAMENT FOR SCHOOLS AND COLLEGES General Editor : R. ST JOHN PARRY, B.D., FELLOW OF TRINITY COLLEGE THE EPISTLE OF PAUL THE APOSTLE TO THE ROMANS CAMBRIDGE UNIVERSITY PRESS Uontron: fetter LANE, E.C. C. F. CLAY, Manager ffiSinbursij: 100, PRINCES STREET Italin: A. ASHER AND CO. TLtipjis : F. A. BROCKHAUS £eto gork: G. P. PUTNAM'S SONS Bom&arj ano Calcutta: MACMILLAN AND CO., All rights reserved THE EPISTLE OF PAUL THE APOSTLE to the ROMANS Edited by R. ST JOHN PARRY, B.D. Fellow of Trinity College, Cambridge WITH INTRODUCTION AND NOTES Cambridge : at the University Press 1912 Yale Divinity Library NfiW Haven. Conn. CambrtSgJ: PRINTED BY JOHN CLAY, M.A. AT THE UNIVERSITY PRESS PREFACE rTIHE Commentary on the Epistle to the Romans in -L this series had been entrusted by the late General Editor to Dr Bebb of Lampeter. It was only when Dr Bebb's engagements made it impossible for him to complete the task, that the work was entrusted by the Syndics of the Press to the present editor. No one can be more conscious than the editor himself how much has been lost by the change and how inade quately the trust has been fulfilled. It would, in any case, have been impossible to include, within the limits necessarily imposed, an even relatively complete treat ment of this Epistle : and the difficulty of approaching to such a treatment, as was possible, has been increased by the pressure of other occupations. The most that can be hoped is that this edition may serve as an introduction to the study of the Epistle. I have aimed at giving a clear statement of the conditions under which it was written and of the general argu ment as illustrating and illustrated by those conditions. .In the Commentary I have desired to give a close exposition of the text and of the sequence of thought, leaving the larger treatment of theological subjects and the wider illustration of thoughts and language to be sought in the great commentaries. vi PREFACE My obligations to previous writers will be seen by the references throughout the book. But there are some which must be explicitly acknowledged. There are few pages which do not reveal debts to the classical English edition of Drs Sanday and Headlam, and to the Prolegomena to the Grammar of the New Testa ment of Professor J. H. Moulton, a work whose con stant usefulness to the student makes him impatient for its completion. If I add to these the posthumously published lectures and commentaries of Dr Hort, I am acknowledging a debt which all Cambridge theological students will recognise as not admitting of exaggera tion. Finally I wish to express my most grateful acknowledgments to Mr J. H. A. Hart, Fellow and Lecturer of S. John's College, for his generous assist ance in looking over the proofs and many most useful criticisms and suggestions. Trinity College, Cambridge. Michaelmas, 1912. NOTE The Greek Text adopted in this Series is that of Dr Westcott and Dr Hort with the omission of the marginal readings. For permission to use this Text the thanks of the Syndics of the Cambridge University Press and of the General Editor are due to Messrs Macmillan & Co. CONTENTS Preface Introduction 1. Genuineness 2. Integrity 3. Date and Place 4. Occasion and Circumstances 5. Imperialism... 6. Headers 7. History of the Eoman Church 8. Character and Contents 9. Justification by Faith 10. Text 11. Critical Notes 12. List of Books 13. Chronological Table Text Notes Additi onal Notes A. avvelSntris B. u. v. 13 C. vbfios ... D. apaprla E. B&varos F. c. ix. 5 G. cc. ix. — xi. H. airbaro\oi I. cc. xv., xvi. Indices paoe v ixix xi xvii xix xxii xxvi xxxv xiii xliii xiv xlviii 31 208 208210211213 218219 222225233 239 a 5 IX INTRODUCTION 1. Genuineness. The genuineness of the Epistle to the Romans is common ground for the great majority of critics. The few attempts to impugn it are based upon arbitrary and subjective methods which have no foundation in the known history and ignore the ordinary canons of literary criticism. It may be taken as admitted that the whole Epistle is genuine, even if it is composite, with the possible exception of xvi. 25 — 27, which section is, on arguable grounds, referred by some critics to a Pauline author writing from the point of view of the Epistle to the Ephesians and the Pastoral Epistles, on the assumption that these Epistles also are Pauline but not S. Paul's. The literary history of the Epistle begins early. It was undoubtedly, known to and used by the author of 1 Peter1, probably by Hebrews, James2, and Jude (24, 25). It is quoted (not by name) by Clement R. and used by Ep. Barnabas, Ignatius, Polycarp, and perhaps Hermas3. Justin Martyr and Athenagoras were familiar with it. It appears in the Canon of Marcion4, in the Muratorian Canon, and is cited by Irenaeus, Clement of Alexandria and Tertullian. No Epistle, except 1 Corinthians, has an earlier or more continuous record6. 1 See S. H. pp. lxxiv f., Hort, 1 Peter, pp. 4 f. 2 Cf. Hort, Epistle of S. James, xxiv f. and pp. 66 f., but S. H. pp. Ixxvii f. doubt, and Mayor, S. James, pp. lxxxviii f. takes James to be prior. 3 New Testament in the Apost. Fathers, Oxford, 1905. 4 S. H. p. Ixxxiii. 5 The question of the relation of the Epistle to the Testaments of the XII Patriarchs (S. H. p. Ixxxii) has been reopened by Charles (Testaments, pp. Ixxxvi f.) -who regards the Testaments as prior to S. Paul, and used by him. INTRODUCTION 2. Integrity. The integrity of the Epistle has been impugned, on grounds which can be regarded as serious, only in connexion with cc. xv., xvi. The questions raised about these chapters are discussed iu the commentary and additional notes. It is sufficient to say here that the only point on which a strong case has been made out against the integrity relates to c. xvi. 1 — 23, which is regarded by many critics as a short letter, or fragment of a letter, of S. Paul to the Church in Ephesus. The arguments for this hypothesis and the reasons for rejecting it are given in the commentary. If the hypothesis is accepted, it postulates a very early combination of the two letters, antecedent to the period which is covered by our documentary evidence. Such a combination would be not likely to be made, except on an occasion when a collection of S. Paul's letters was being made. We have in all probability a combination of two letters in the case of the second Epistle to the Corinthians, at a date, again, antecedent to documentary evidence. As both parts of the assumed combination in Romans were written from Corinth, and the two fragments combined in 2 Corinthians were written to Corinth, the hypothesis would increase the probability that a collection of Pauline letters was made at a very early date at Corinth. It would naturally include 1 Corinthians, and 1 and 2 Thessalonians, both written from Corinth, and possibly Galatians on the same ground. The hypothesis implies that copies of letters written from Corinth were made and deposited with the Church there. But in all this there is no more than an interesting hypothesis. 3. Date and Place. The date of the Epistle can be obtained with unusual cer tainty from the evidence afforded by the Epistle itself. S. Paul has not yet visited Rome (i. 10, xv. 22 f.), but he intends to visit it as soon as he has carried out his immediate purpose of a journey to Jerusalem (xv. 25). The special object of this journey is to carry to the Church in Jerusalem, for the benefit of the poor, a contribution from the Churches of Macedonia DATE AND PLACE. OCCASION, ETC. xi and Achaea (xv. 26, Asia is not mentioned). He has already preached the Gospel as far as IUyricum and so rounded off his missionary labours in Asia and Greece (xv. 19, 23) and hopes to resume them in Spain (xv. 24) after he has visited Rome, preached there (i. 13) and received from the Church in Rome spiritual refreshment and a good send-off for his labours in Spain (xv. 24). The situation thus indicated is closely similar to the situation described in the Acts as characterising his stay in Greece during the three winter months after his departure from Ephesus (Acts xix. 21, xx. 2 — 4, xxi. 15, xxiv. 17). It agrees further with the references in 1 Cor. xvi. 1 f. and 2 Cor. viii., ix. to the contribution for the poor saints in Jerusalem. AU indications thus point clearly to the winter of 56 — 57 (55 — 56 ; see Chron ological Table, p. xlviii). The place of this Epistle in the order of S. Paul's writings is, therefore, clearly marked. It comes after 1 and 2 Corinthians, and before Philippians, etc. Its place in reference to Galatians depends upon the view taken of that Epistle and is discussed in the edition of Galatians in this Commentary. As regards the place of writing, that too is fixed at Corinth by the above consideration, and this conclusion is perhaps con firmed by the reference to Gaius (xvi. 23, cf. 1 Cor. i. 14) and Erastus (ib., cf. 2 Tim. iv. 20). It is possible however that the concluding chapter was written from Kenchreae ; as Phoebe was apparently the bearer of the letter (xvi. 1 £), and S. Paul appears to have gone to Kenchreae with a view to sailing to Syria, when his plans were changed by the discovery of a con spiracy formed against him by 'the Jews' (Acts xx. 3). It is at least possible that the circumstances which led to this change of plans may have occasioned the insertion of the paragraph (xvi. 17 — 20) in the last chapter. 4. Occasion and Circumstances. The immediate occasion o£ the letter is quite clearly and directly stated in the letter itself. S. Paul, it appears, does not regard the Church of Rome as in need of his teaching or assistance (i. 11, 12, xv. 14), nor has he received any appeal or invitation from them. His own keen interest in their welfare has long xii INTRODUCTION inspired him with an ardent desire to visit them : but his missionary labours and the need of supervision of the Churches of his own foundation have been the immediate and constant call (xv. 22). It is only now, when the field of missionary work in the Eastern Mediterranean has been covered, and the needs of the Churches met (xv. 23), that he is able to consider what field of labour is marked out for him next. His call through out has been to break new ground for the Gospel (xv. 20, 21). He did indeed hope that even in Rome itself he might find scope for missionary work (i. 13), and that hope, by strange and unexpected ways, was, as we know, amply fulfilled (Phil. i. 12 ff.). But he has now decisively turned his mind towards Spain, as the next great opportunity (xv. 24, 28). But, in order to enter upon that great field under the most favourable con ditions, he desires to secure for himself the natural and most effective base of operations. As he had evangelised South Galatia from Antioch, Macedonia from Philippi, Achaia from Corinth, Asia (the province) from Ephesus, so he decides that before attacking Spain he must secure in the highest degree the sympathy and support of the Church in Rome (xv. 24 b, cf. i. 11, 12). But he is confronted here by new circumstances. In all the other cases, he first founded the Church in the local capital and could then claim the assistance of his converts for further missionary efforts, almost as a right (cf. Phil. i. 4 f.). In Rome, the Church was not of his founding : it was already in existence and in a flourishing condition. He is consequently obliged to invite himself to Rome and to appeal for their support on the general grounds of Christian duty and charity. The delicacy of the situation, as it presented itself to S. Paul, is marked by the character of the section in which he makes the appeal (xv. 14 — 29), where the eagerness of the Apostle of the Gentiles, the confidence of the Christian appealing to Christians for help in their highest work, and the sensitive courtesy of one who will not offer himself to any but the most willing hosts, combine to form an exquisite picture of the mind of S. Paul. It would appear that a step in preparation for this visit had already been taken. Aquila and Priscilla (or as they are here named Prisca and Aquila, xvi. 3) had been at Ephesus (Acts OCCASION AND CIRCUMSTANCES xiii xviii. 18) ; they had been left there by S. Paul on his first passing visit, no doubt to prepare the way for that longer stay which he then intended and afterwards carried out (Acts xviii. 19, 21, 26). No doubt S. Paul found them there on his return, and they shared his missionary labours in Ephesus and the province of Asia. But now, as he writes, they are at Rome. It is reasonable to conclude that when, at Ephesus, the plan of a visit to Rome was definitely formed (Acts xix. 21), it was also decided that these two faithful companions and fellow workers should return to that city, to which at any rate Prisca probably belonged, prepare the way for S. Paul's own visit, and send him information as to the state of the Church there. It is perhaps even allowable to con jecture that, if c. xvi. 3 — 16 belongs to the Epistle, the numerous greetings, involving so much detailed knowledge of the Christians at Rome, may have been occasioned by a letter or letters received from them. The immediate occasion, then, of the letter is S. Paul's desire to enlist the sympathy and assistance of the Roman Church for his contemplated mission to Spain. And the form which the letter takes is primarily dictated by the same desire. He could net appeal to the Roman Christians, as he could to Churches of his own converts, to promote and aid his preaching of the Gospel in an untouched land, without putting before them ex pressly the character of the Gospel which he preached. No doubt some account of this, but hardly a full or clear account, had reached Rome. No doubt in these latter days they had learnt more of it from Aquila and Priscilla. But the Apostle needs full and inteUigent and wholehearted support : and con sequently he lays before the Romans the fullest statement, which we have, of the Gospel as he was wont to present it for the conversion of Gentiles. He is determined that they shall thoroughly understand his position before they pledge their support. There were, as we shall see, other circumstances and influences which led to this systematic exposition of his theme, or rather dictated the terms in which it should be made. But the simple and sufficient explanation of his choice of the Roman Church to be the recipients of such a statement is to be found in the reason he had for writing to that Church at all. It is eminently characteristic of S. Paul's method that the needs xiv INTRODUCTION of a particular occasion should have given rise to this elaborate and profound exposition of some of the fundamental elements of Christian truth. And it is of the highest importance both for the understanding of the Epistle itself, alike of what it includes and of what it omits, and for estimating its relation to his other Epistles, that we should constantly bear in mind the particular occasion from which it sprang. So far we have been considering the explicit indications, which this Epistle itself affords, of the immediate purpose with which it was written. We must now examine, rather more widely the circumstances in which S. Paul came to write it. The winter sojourn at Corinth marks the close of an extra ordinarily interesting epoch in S. Paul's work. For some eight years he had been engaged in the evangelisation of Asia Minor, Macedonia and Achaia : and he had now completed that vast work (xv. 19). He had planted the Gospel in the principal towns of each province of the Roman Empire, which lay in the path between Jerusalem and Rome : and from these towns he, either in person or by his assistants, had evangelised the surrounding countries. He had spent a considerable time in revisiting and con firming all the Churches of his foundation in Galatia, Macedonia and Achaia ; in the province of Asia, he had spent nearly three years in founding and building up Churches. Throughout these labours he had been careful to keep in touch with the Church in Jerusalem : after his first mission, as an apostle of the Church in Antioch (Acts xiii. 1 — 3), warned perhaps by the difficulties which arose in Antioch on his return from that mission, he had made a practice of visiting Jerusalem before each new effort. He has now in his company at Corinth representatives of many, perhaps of all these Churches (xvi. 16 and Acts xx. 4 with Rom. xvi. 16) : and his immediate object in returning to Jerusalem again is to carry thither, in company with their representatives, the charitable contributions of the Gentile Churches for the poor Christians in that place. The high importance of this object, in his eyes, is emphasised by the two facts, that for it he delays his cherished project of going to Rome and Spain, and that he persists in his determination in spite of actual perils incurred, and dangers clearly foreseen. These facts bring out the supreme importance to him of the two sides of his missionary work, the first, the OCCASION AND CIRCUMSTANCES xv evangelisation of Gentiles, the second, the building up of one Church in which Jew and Gentile should be closely knit, by bonds of brotherhood, in the new Israel springing from the old stock. Anxious, as each and all of his Epistles show him to have been, to consolidate unity within each several community by insisting on all the qualities which marked the Christian brotherhood based on love, he was no less anxious, as is shown by his consistent policy, to consolidate into one spiritual whole aU the brethren, of whatever stock or religion, throughout the world. His ideal of the Christian Church was embodied in the conception of the new Israel, sprung from the old stock, and fulfilling, with a wider and deeper interpretation than Jews had discovered, the prophetic hope of the inclusion of the Gentiles, all members of one body and owning allegiance to one Lord by one faith. The composition of the Epistle to the Romans finds him at the climax of this endeavour. It conse quently involves an exposition of this idea with a view to enlist their sympathetic support. The actual form, which the exposition, at least in great part, takes, was influenced by the experiences he had gone through in his apostolic work. From the very beginning of his ministry (Acts ix. 23, 29) he had been met by the uncompromising opposition of Jews, an opposition which greeted all efforts to preach Jesus as the Messiah. But with the development of work among the Gentiles, he had to face a growing and ultimately even more bitter antagonism within the Christian Church itself. The battle raged not about the admission of Gentiles. That formed one strain in the prophetic hope, and would appear to have been settled by S. Peter's action in regard to Cornelius. S. Paul's action raised the question of the con ditions on which Gentiles were to be admitted, and of their status when admitted. The solution was no doubt already involved in S. Peter's action : but that left abundant room for differences of interpretation and reserves. Such differences and reserves S. Paul challenged directly by his assertion that faith in God as revealed in the one Lord Jesus Christ was the sole requisite for baptism, the sole condition of acceptance, and by his consequent denial that the Jewish law, the supreme instru ment of salvation in the eyes of Jews, had now any further xvi INTRODUCTION obligation, as of right, upon Christians. The position thus asserted exposed him to the unflinching attacks of a class of Judaizing Christians in every place in which he preached, grow ing in strength in proportion to the success of his preaching and the development of the Churches which he founded. The controversy takes shape for us in the Council at Jerusalem (Acts xv.) and the circumstances which led up to it. The Epistle to the Galatians shows it in its most explicit and critical stage. The battle raged throughout the period of what is caUed the third missionary journey. In the Second Epistle to the Corinthians we have clear indications that, as a controversy within the Church, it was approaching its conclusion. This is abundantly clear if we take the view that that Epistle is composite, and that cc. x. — xiii. are a fragment of an Epistle preceding cc. i, — ix. But even if the Epistle was written as it stands, it clearly marks the closing of the fight, though the apprehensions and passions which it had called forth are stiU in vigorous activity. The victory has been won by S. Paul, on the main principle involved and on the important deductions. There remained the last resort of the defeated and embittered party, the personal attack on the probity and character of the champion of their antagonists. But that, full of peril as it was to his person, was in effect an acknowledgment of defeat. The influence of this experience upon the Epistle to the Romans is seen in the closely reasoned exposition of the rela tion of faith and law, and of grace and law (cc. i.— viii.) : and more obviously, though not more truly, in the elaborate attempt to grapple with the difficulties which Israel's official rejection of the Gospel involved for a Christian who claimed the inheritance of Israel (cc. ix. — xi.). But it is of the utmost importance to notice the positive and essentially uncontroversial character of the treatment ; and the calm confidence of tone throughout confirms the conclusion that in S. Paul's view the battle had been won, and it remained ouly to state the positive truths which had been involved and successfully defended. No doubt this temper was largely the result of the reception of his letter to the Galatian Churches and his own reception at Corinth. In saying this, we do not ignore the signs which the Epistle IMPERIALISM xvii itself contains of the seriousness and perils of the controversy. There is one, but only one, reference to danger threatening the unity of the Church (xvi. 17—20). There is one, but only one, indication of perils threatening his own person (xv. 30 — 32). Both these references are plain and urgent enough to show that the dangers were real. But they threaten, not as before, from the inside and even the very heart of the Church, but as from external foes who may at any time gain a lodgment within, but at present have none. The whole tone of the Epistle indicates that the writer was in comparatively calm waters. He can review the struggles and trials of the last few years, not as one who is iu the thick of the fight, but as one who is gathering the fruits of long toil, of a victory hard fought and hard won, both on the arena of his own soul's experience and in the field of the propagation of the Gospel. 5. Imperialism. So far, then, we have seen that his intention of carrying out missionary work in Spain is the immediate occasion of his writing to the Romans an account of the Gospel which he carried to unconverted Gentiles ; and the experiences of the work, which he had already carried through, dictate the character of presentation. And it might seem sufficient to stop here. But it has been argued with great force and per suasiveness by Sir William Ramsay, and the position has been illustrated by a very wide examination of contemporary con ditions, that S. Paid was influenced, more deeply than had been realised, by his position as a Roman citizen, among the Jews of the Dispersion at Tarsus; that his realisation of the vast unity of the Roman Empire led him to conceive of the Christian Church as providing a religious bond for its com ponent parts; and that his letter and visit to Rome gained a supreme importance in his eyes from these conceptions. Are we, then, to add this idea of imperial statesmanship to the influences which we have already seen to be operative at this stage of S. Paul's activity ? It is certainly an established fact that S. Paul's plan in his missionary work was to seize upon great centres of Roman xviii INTRODUCTION administration in the provinces, and to make them the centres from which to propagate the Gospel. Thessalonica, Philippi, Corinth, Ephesus were the principal places which he took for his headquarters in the period of his independent activity. And Rome itself became a special object, when his work in these places was drawing towards completion. But the choice of such centres would be quite consistent with a wise consideration of the most effective means of evangelising the part of the world which lay readiest to his hand, and would not necessarily involve such a conception as is attributed to him. It is true, of course, that much tradition, both among Jew and Gentile, favoured a tribal or national embodiment of religious ideas. But among the Jews there is considerable evidence of a wider conception. And, among Gentiles, the Stoic disregard of aU such distinctions was already influencing the thought and practice of the contemporary world. No doubt, the obvious indications of the attempt to establish an imperial religion, in the worship of Rome and the Emperor already fostered in the provinces, and in particular in the province of Asia, would readily suggest to an observant mind the possibility that Christianity might supply the place of an imperial cult. To us looking back upon the historical development, and reading the end achieved under Constantine into the beginnings laid down by S. Paul, it seems all but inevitable that S. Paul must have had some thought of the possibility of such a development. But the deduction is not, as a matter of fact, inevitable. While it is impossible to disprove it, it is still safe to affirm that the evidence for it is all secondary and consists of deductions from the circumstances of his time and position rather than from any clear hint to be found in his writings. If we look to the latter for evidence of the wider conceptions under which he acted we shall find these to be such as are not favourable to the presence of the imperial idea. We may take two illustrations. It is fundamental to S. Paul's conception of the Gospel that it overleaps all distinctions of place, class, nationality and religion. The natural unity of mankind in its most comprehensive sense is insisted upon as the anticipation and even basis of the spiritual re-union in Christ. It is significant in this connexion that while S. Paul does recognise the family, as forming what we may call a IMPERIALISM. READERS xix multi-personal unit in the inclusive organism of the Christian body, he uses no similar language about political organisations. IUustrations are indeed taken from city life, but they are definitely metaphorical. He may consistently have regarded the evangeli sation of the various parts of the Roman Empire as a stage in and a basis for the wider evangelisation of the world ; but of the organisation of an imperial Church there is no hint. Indeed it would appear that any organisation was beyond S. Paul's view, except such simple arrangements as would provide for the internal administration of the locally separated groups of Christians and the intercommunion of the several groups. And we may see the reason for this in a second fundamental con ception, which also gives ground for hesitating to attribute to S. Paul the imperial conception. In all his teaching, as we have it, it seems clear that the near return of the Lord was a constant, almost a dominating, element. The belief gave energy and fire to aU he said or did that could bear upon the training of character in the individual and in the community, in pre paration for that day. But it almost necessarily put out of thought such measures as would prepare the Church for pro longed activity upon earth and equip it for a relation to the powers of earth. Where S. Paul speaks of these relations, he treats them solely as matters for the individual Christian to regulate for himself : he hardly considers the problems that even in this direction would arise ; and indeed does little more than develop, and that not far, the Lord's own saying about rendering unto Caesar the things that are Caesar's. Consequently, we do not think that a case is made out for attributing to S. Paul far-sighted views of the relation of the Church to the Empire. And we do not include any thought of this kind among the influences which led him to write this Epistle. 6. Readers. The evidence which the Epistle affords of the character and conditions of the readers to whom it was addressed may be divided into two classes. The first class is the evidence directly given by particular passages. The second is that which may xx INTRODUCTION be deduced from the nature of the topics handled and the method of handling them. (1) In the first class, which is the more direct, we cite the following passages : c. i. 6, 13 ; the readers appear here to be definitely included among the Gentiles. They are among the Gentiles to whom S. Paul has received grace and commission ; and he feels it necessary to explain that he has hitherto been prevented from preaching among them, as he has preached among the rest of the Gentiles, c. xv. 14 — 21 is the second passage which de finitely implies that as they were Gentiles he had a prescriptive right to address them ; even though, as they were a Church not founded by himself, that right was limited by his self-imposed restriction which prevented him working on ground which others had made their own. A third passage which fixes the readers as at least predominantly Gentiles is c. xi. 25 — 32. We may add to these passages, though in a different degree of certainty, c. vi. 12 — 23 : the suggestion there made as to the state of the readers previous to their conversion is more consistent with the language S. Paul habitually uses about Gentiles than with his descriptions of Jews. It might, on the other hand, be felt that c. vii. 1 f. and c. viii. 3 f. were in no less a degree peculiarly applicable to Christians who had been Jews. But in quali fication of this impression, it is clear that S. Paul regarded the whole pre-Christian world as having been in a real sense under dispensation of law (cf. iii. 14 f.), the Gentiles under law communicated through the inner witness of conscience, the Jews having in addition to this the positive revelation of God's will in the covenant law. Both these passages in reality apply to the previous experience of all Christians : they take their several colours from the dominant experience of each class. On iv. 1 see the notes ad loc. The conclusion to be drawn from these passages is that the Christians in Rome were a composite body, in which Gentiles formed the great majority ; and it is to them that the letter is primarily addressed. (2) How far does the second class of evidence bear out this conclusion ? We have already seen that the circumstances of the Epistle and its object were the primary influence in dictating READERS xxi the topics. But those circumstances were independent, to a large extent, of the Church in Rome ; it had its influence chiefly so far as S. Paul considered its members fit and suitable to receive this presentation of his Gospel. But that again was the result of their position at the centre of the Empire and the assistance they could afford him in his work in Spain. Consequently we cannot expect to learn much about that Church from the Epistle itself; the less so, because S. Paul's acquaintance with them as a body was entirely at second hand. Thus in cc. i. — xi. the topics seem to be exclusively chosen with a view to making clear the principles of this Gospel and the methods of his preaching. In cc. xii. — xv., on the other hand, where he deals with the application of the Gospel to conduct, we might expect to find more of specific bearing upon the conditions in Rome. But here too the main themes are such as might have been addressed to any progressive body of Christians. Two sections, perhaps, offer some special light. (1) In c. xiii. 1 — 9 S. Paul deals, at greater length than elsewhere, with the relation of Christians to the civil power ; and this may have been due to special conditions which had arisen at Rome (see below) ; though there is little in the treatment, except its explicitness, to teU us what those conditions were. (2) Again, in cc. xiv. — xv. 13 we have a discussion of the duties of the strong and the weak, as regards certain external practices and observances. Both the tone and the topics of the discussion are inconsistent with the supposition that S. Paul was com bating any definite Judaistic propaganda at Rome. They rather point to the common danger of laying too much stress on ex ternal observances ; and, in the particular instance of food, to some general form of asceticism which appears to have been a widespread characteristic of the higher reUgious feeling of the times, among Gentiles, perhaps, even more than among Jews. The contrast with the Epistle to the Galatians, where S. Paul uses so much of the principles, which he expounds in this Epistle, to combat a decided and powerful Judaistic propaganda, endorses this conclusion. It might, at first sight, appear that the large use of the Old Testament and the familiarity with those Scriptures, which he throughout assumes in his readers, afford strong ground for xxii INTRODUCTION thinking that the majority at least were Jews. But this con clusion is countered by the observation that all the evidence points to the fact that, at least in S. Paul's work, the nucleus of every Gentile Church was found in those Gentiles who had been in the habit of attending the synagogue : and that we find, as a consequence of this, that the Old Testament was familiar to, and indeed was the Bible of the early Churches, even when they were certainly composed in the main of Gentiles, as was the case at Corinth. It is a significant confirmation of this conclusion, that our New Testament Scriptures seem to have begun to acquire a canonical character from their association with the Old Testament Scriptures in the public readings in the congregation. We conclude then on this line of evidence, as on the former, that the Church in Rome was at this time predominantly, though by no means exclusively, Gentile. 7. History op the Roman Church. If we ask, further, what evidence we have as to the founding and development of the Church in Rome at this early period, we find little material for anything but reasonable conjecture. Perhaps the most important evidence is to be drawn from S. Paul's own attitude to this Church as expressed, in par ticular, in c. xv. 14 — 30. A careful reading of that passage shows that the writer has a sensitive dehcacy in approaching the Roman Christians and as it were inviting himseU' to visit them and to preach among them. He lays emphatic stress on the help and advantage he hopes to gain from intercourse with them, his long cherished desire to visit them, his confidence in their progress and competence in all Christian feeling and practice ; he feels indeed that he has something to contribute to them (v. lb); but he makes much more of the mutual ad vantage to be gained by the visit (cf. i. 11, 12), and on the especial support he hopes to gain for his mission to Spain. This manner of approaching a Church is peculiar to this Epistle, though there is in some degree a parallel in the Epistle to the Colossians, to whom again he had not himself preached, in the care he takes to explain his deep interest in them (Col. i. 9 HISTORY OF THE ROMAN CHURCH xxiii ii. 1 f.). The key to this attitude is no doubt given by the principle which he refers to in v. 20. The foundation of the Church in Rome has been laid by others ; and he will by aU means avoid the appearance of trenching upon the sphere of others. Who those others were, we have no direct evidence to show. The tradition of a visit of S. Peter at this early period has small historic foundation. And although the argument from silence is precarious, it is in the highest degree improbable, con sidering the whole tone of the passage we have just referred to, that S. Paul would have abstained from all allusion to S. Peter, if he had indeed been in any sense the founder of the Roman Church. The only passages in the Acts that throw any light upon the subject are ii. 10 and xviii. 2. In the first passage, among the foreign Jews staying at Jerusalem at Pentecost are mentioned oi eiribisfuivvres 'Pa/uiiot, 'lovSaioi re Kal ir potrrjXvroi. The note is of course natural ; it would be natural, that is to say, that Jews from Rome should be present on this occasion. But the special mention of Jews from that particular city and the definite description of them as temporarily residing in Jerusalem and including ' Jews and proselytes ' may be a hint, such as S. Luke sometimes gives, of special importance attached by him to their presence and to the presence of both classes. It is a reasonable conjecture that some of these 'Jews and proselytes' would carry back to Rome news of the events of Pentecost and the account of what led up to them, and would at least prepare the way for the reception of the Gospel, both among Jews and among those Gentiles who had more or less attached themselves to the syna gogues in Rome. In the second passage (Acts xviii. 2) we are told that S. Paul, on his arrival at Corinth, 'found a certain Jew by name Aquila, a native of Pontus by race, lately come from Italy, and Priscilla his wife, because Claudius had ordered that all the Jews should depart from Rome,' and that ' he at once joined them, and be cause he was of the same craft continued to live with them, and they pUed their trade' of tent-making. The connexion with Aquila and Priscilla which S. Paul here formed is evidently of high importance in the writer's view. This appears both from xxiv INTRODUCTION the full description of these persons and the statement of their reason for being in Corinth. But with the reserve, which so often tantalises us in the Acts, he omits to tell us whether Aquila and Priscilla were already Christians. It seems how ever to be implied that they were. S. Paul lived with them throughout his stay in Corinth : for the change mentioned in v. 7 refers only to his place of preaching : from which it would appear that they were either already Christians or were con verted by S. Paul. But we should expect to have been told if the latter were the case (cf. -o. 8). There is moreover another slight indication, pointing in the same direction, in the precise words 'all the Jews' (iravras roiis 'lov8aiovs). The * all ' is not required, if the object is merely to refer to Claudius' decree of expulsion against the Jews. It is in point, if S. Luke wishes to indicate that the decree included both Christian and non-Christian Jews. It would explain why Aquila and Priscilla were expelled though they were Christians. This leads us to consider the one piece of relevant information, which we derive from Suetonius. Suetonius (Cla-ud. c. 25) tells us, ' Judaeos impulsore Chresto assidue tumultuantes Roma expulit.' It is agreed that Suetonius and S. Luke are referring to the same incident, to be dated a.d. 49 or 50. Suetonius gives us the reason for the decree. There had been constant disturbances among the Jews at the instigation of one Chrestus. It is probable that Chrestus is a vulgar rendering of Christus : and that the cause of the disturbances was either some general excitement in connexion with Messianic expecta tion, or, as a consideration of all the circumstances makes more probable, dissensions which arose from the preaching of the Gospel, such as are recorded at Corinth (Acts xviii. 12 f.). If we may suppose that events followed something of the same course at Rome and Corinth ; that in Rome also the Jews tried to suppress the growing movement by appeal to the civil authorities, and, on their refusal to interfere, took the law into their own hands, we get a natural explanation of the violent disturbances which prompted the decree. The civil authorities, ' caring for none of these things,' would visit their wrath indis criminately upon both parties to the quarrel. In this case we may conjecture that Aquila and Priscilla were among the HISTORY OF THE ROMAN CHURCH xxv Christian Jews expelled from Rome. And we should further conclude that by the date of the decree the number of Christians was already considerable enough to make these disturbances serious ; and, moreover, that the character of the Gospel preached was such as to arouse the bitter opposition of Jews who remained impervious to its call, that is to say, that it appealed to and made great way among Gentiles. This does not imply that it was specifically Pauline in character, but is consistent with the conclusion we have already arrived at that the Church was predominantly Gentile. It is not unreasonable to conclude that the Church at Rome took its beginnings first from the reports brought from Jerusalem after Pentecost and afterwards from the preaching of the Gospel by returned pilgrims on later occasions. It is even possible that Aquila may himseU have been one of these. It is tempting to search c. xvi. for other hints. The remarkable description of Mary (v. 6 ijris iroXKa eKoiriauev eis vpas) may point to a part taken by her in this early stage : and the still more remarkable description of Andronicus and Junias may possibly imply that they were among those who had brought the Gospel to Rome and so were distinguished among the Apostles (v. 7 eirio-npoi ev rois diroar6r\ois). If that was so, we should have to find among the original evangelists not only returning pilgrims, but Jews from the East travelling for purposes of business, or even for the definite purpose of propagating the Gospel. Whatever was the origin of the Church, it had by the date of this Epistle clearly become numerous and important. Its development was of a sufficiently substantial character to make S. Paul feel that its support would be not only desirable but in a high degree advantageous to him in his contemplated work in Spain. Of its constitution we can learn little. It seems to have included a number of groups, probably distinguished by the different houses to which they gathered for worship, in struction and mutual society (xvi. 5, 14, 15), or as forming sub sections of social groups in which they were already classified (mi. 10, 11). By what organisation these various groups were held together there is no evidence. The common address of the Epistle implies that there was such an organisation ; and the analogy of other churches and the natural requirements of xxvi INTRODUCTION the situation point to the same conclusion. But in the absence of definite statement, we cannot be more precise. As to the classes of persons who were included, we gather from c. xvi. that there were both Jews and Greeks, freemen, and, apparently in large proportion, slaves. It would be indeed natural that the Gospel should spread most freely among the foreigners from Greece and the East, who were resident in Rome in large numbers, whether for ordinary purposes of business or as attached to the household of wealthy residents. There is nothing to show that the upper class of Romans had yet come within its influence (contrast perhaps 2 Tim. iv. 21). 8. Character and Contents. In character the Epistle to the Romans is a true letter. It has the definite personal and occasional elements which mark the letter. It may be almost described as a letter of introduction. The writer introduces himself to the Romans, with a full de scription of his authority, office and employment. He takes pains to conciliate their sympathies for an object in which he desires to enlist their help. With a characteristic combination of refined delicacy and intense earnestness he claims their attention and interest. He emphasises his own interest in them, by the repeated account of his desire to visit them, and by his explanations of his delay ; and he takes the opportunity of the presence in Rome of some first-hand acquaintances to convey a long list of personal greetings. He carefuUy explains the immediate occasion of his writing, as well as its ultimate purpose, and gives an account of his present circumstances and plans. This character of the Epistle has been to some extent ob scured owing to the fact that it contains the most systematic account, that S. Paul has left us, of some aspects of his preach ing : and readers have been led to consider that it is primarily a treatise, for instance, on justification by faith, and that the epistolary character is secondary and even adventitious. The effect of this mis-reading of the work has been twofold. It has led some to regard it as a treatise intended to be circulated among several churches ; and to look upon the form in which CHARACTER AND CONTENTS xxvii it has been preserved to us as merely that one in which it was adapted for the Romans. Others have concluded that the main part of the epistolary setting is secondary and not in fact origi nal ; that, for instance, the sixteenth chapter has been wrongly added to the body of the treatise, being borrowed from a letter to the Church in Ephesus, not otherwise preserved. As regards the second of these views, it is perhaps enough to say that the epistolary character, as described above, is determined even more by the first and fifteenth chapters, than by the sixteenth ; and that these chapters, at least, cannot be detached from the main body of the Epistle except by a process of mutilation. And, as regards the first view, the direct evidence in support of it is of the slightest, and may at the most point to a circulation of the Epistle in an abbreviated form by the Church in Rome itself, some time after it had been received. (See pp. 235 ff.) But we have still to account for the systematic character of the main body of the letter. For it is this character which differentiates it from all the other Pauline epistles, except the Epistle to the Ephesians. It must then be shown that this character is consistent with that which the letter itself declares to be its direct object. We have already seen that the primary and direct object of the letter was to interest the Romans and to gain their support for a contemplated mission to Spain. With this in view S. Paul wishes to prepare the way for a visit ; and Aquila and PrisciUa have already preceded him to Rome, pro bably with the same object. But something more was needed than the establishment of personal relations. A connexion between S. Paul and the Christians in Rome had not hitherto been estabUshed. What they knew of each other had hitherto been matter only of hearsay and report. He has probably now received full information from his friends, Aquila and PrisciUa, of the state of things in Rome : and he wishes the Roman Church, in its turn, to be as fully informed as possible of his own position and intentions. Consequently, in appealing for their support, he has to explain to them what it is he asks them to support. He wishes to expound to them his conception of the Gospel, as he preaches it to Gentiles, his missionary message. And he does so in a systematic exposition which covers the whole of the Epistle from i. 14 — xv. 13. xxviii INTRODUCTION It is important to lay stress on this missionary character of the aspect of his Gospel which he thus presents. It accounts both for what he includes and what he omits. In the first place, he is not primarily defending his personal action as an apostle of the Gentiles ; though that is vindicated by the way. He has done that in the second Epistle to the Corinthians, which may be described as the Apologia pro apostolatu suo. Nor is he ex pounding his thought of the Church and the developed Christian life : of this subject again many elements are necessarily in cluded, but in subordinate proportions and rather by hints and implications than by express statements. The full exposition of this aspect of his Gospel he gives in the Epistle to the Ephesians. The Epistle to the Romans contains, in contrast with them, the Apologia pro evangelio suo, an explanation of the Gospel committed to him and preached by him for the conversion of the Gentiles. And the explanation is given, not by way of controversy as against opponents, as it is in the Epistle to the Galatians, nor by way of justification of his action in the past as though he was submitting his case to judges, but simply as a full explanation offered to men whose support he hopes to enlist for his future work. A brief summary of the argument of the systematic portion of the Epistle will illustrate this position. It is significant that S. Paul begins, as he does in no other epistle, with a quite definite statement of the theme he intends to put before his readers. ' The Gospel is God's active power for saving men ; its one condition in aU cases is faith in God : and this is so, because God's righteousness, required to be assimilated by man if he is to be saved, is shown in the Gospel, as resulting from man's faith and leading to faith' (i. 16, 17, see notes). The theme then is that the Gospel is an act of God's power, to enable all mankind to be righteous as God is righteous ; that the sole condition demanded of man is faith in God ; that this condition, being a common human quality not limited by class or nation, marks the universality of the Gospel. This theme is then worked out in four main divisions. First, it is shown that the actual state of man, whether Jew or Gentile is so remote from exhibiting God's righteousness in human life, that the need for the exercise of God's power is manifest : this is CHARACTER AND CONTENTS xxix supported by a broad view of contemporary conditions, as we may say historically, in cc. i. — v. : and by a penetrating analysis of the experience of the single soul, or psychologically, in cc. vi., vii. Concurrently, it is declared that the need is met by the act of God in the person and work of Jesus Christ, to be accepted and made his own by man, through faith (iv. 21 — 26, vi. 11, vii. 25). Secondly, it is shown that God's power acts, in response to faith, by the presence and working of the Holy Spirit, uniting men to each other and to God through union with Christ, and producing in them the development of that character which in men corresponds to the righteousness of God. The Holy Spirit is God's power in man (c. viii.). Thirdly, we have, what is in reality a digression, but a digression naturally occasioned by the course of the argument. In cc. ix., x., xi. S. Paul attempts to solve, what to him and to others was the most harrowing problem occasioned by the offer of the Gospel to the GentUes, namely, the position of the great mass of Israel who rejected the very Gospel for which their own history had been the most direct preparation. Fourthly (cc. xii. — xv. 13), it is shown what character the power of the Gospel produces in its operation upon the daily life of men, in the transformation of personal character, in their relations to each other as members of the society of faith, and in their external relations to the societies of the world. S. Paul, therefore, in this exposition sets before the Romans his view of the Gospel as a moral and spiritual power for the regeneration of human life; he explains and defends the con dition postulated for its operation, the range of its action, and its effects in life. The last subject suggests a fuller treatment of the Christian life in the Church : but this is not given here ; it is reserved, as a fact, for the Epistle to the Ephesians. It is not given here, because S. Paul's object, in writing the Epistle, limits his treatment to the purpose of explaining his missionary It may be well here to point out, that the properly occasional character of the Epistle is seen not only in the introductory and concluding portions, where the need of Roman support gives the occasion : but in the treatment of the main subject, in which the occasion of the details is often given by the actual xxx INTRODUCTION circumstances of S. Paul's experience and the time or stage at which he was writing. For instance, c. iv. on Abraham's righteousness is inspired by his desire to show that the Gospel righteousness was essentially of the same nature as the Old Testament righteousness when properly conceived. Again, in cc. ix. — xi. the consideration of the case of Israel bears directly upon the assumption made throughout that the Christian Church is the true Israel, preserved indeed in a remnant but, all the more for that, prophetically designated as the heir of the promises. This sums up and clinches the long sustained con troversy with the Judaisers. Again, in c. vi. the insistence upon the power of the Gospel to inspire and maintain the highest standard of morality is the final answer to the charge which S. Paul had been forced to meet, in his controversy with Jews and Judaisers, that in abolishing law he was destroying the one known influence in favour of a sound morality, and guilty of propagating moral indifference or dvopia. And, in the last section, in c. xiv., he deals fully, though in general terms, with a practical difficulty which had confronted him at Corinth and no doubt elsewhere, and which he may have been informed of as existing at Rome, the treatment of scrupulous brethren. All these questions were, in different degrees, of immediate interest and importance. Some of them appear to have ceased to be so, not long after the Epistle was written, and they mark, em phatically, its intimate relation to the actual situation in which S. Paul found himself in those three winter months at Corinth. The following analysis of the contents does not profess to give more than one presentation of the argument of the Epistle. It is constructed on the general supposition involved in the above account of its character. A. Introduction, i. 1 — 17. i. 1 — 7. Address: (i) The writer's name, office and com mission : the commission is defined by the trust received, the Person from whom, and the Person about and through whom it was received ; (ii) the class and name of the persons addressed ; (iii) the greeting. CHARACTER AND CONTENTS xxxi i. 8. Thanksgiving, for the widespread report of the faith of the Romans. !• 9 — 15. Assertion of the intimate interest the writer has in the readers, his desire to see them, his hope of mutual help, his debt to them in common with others. i. 16, 17. Statement of his theme: The Gospel which he preaches is God's power to effect salvation for everyone who believes ; for in it is revealed the nature of God's righteousness, both as an attribute of God and as His demand from man, and the fact that it foUows upon faith, and leads to faith, without distinction of race or privilege; as already in dicated in the O. T. Scriptures. B. First vindication of the theme, drawn from the actual state of mankind ; main antithesis iriaris and vopos. i. 18 — iv. 25. The need of righteousness is universal (i. 18 — iii. 20) and it is adequately met (iii. 21 — 31) on lines aheady laid down in O.T. (iv.). (i) i. 18 — ii. 16. It is needed by Gentiles : they are sunk in sin, due to the neglect of knowledge consequent upon want of faith in God : (u) ii. 17 — iii. 20. And by Jews; they have admittedly failed in spite of their privileged position, because (iii. 1 — 20) they also have ignored the one condition of attain ment. (iii) iii. 21 — 31. The general failure is met by the revela tion of God's righteousness in Christ, through His Death, a propitiative and redemptive act ; and by the condition demanded of man, namely, faith in God through Christ ; one condition for all men corresponding to the fact that there is but one God over aU. (iv) iv. 1 — 25. This condition of righteousness is already laid down in the O.T. in the typical case of Abraham. C. Second vindication of the theme, drawn from a consideration of its ethical bearing and effect: main antithesis x°P's and vopos. ; "y. — vii. 25. The Gospel reveals a power which can do what it purports to do. xxxii INTRODUCTION (i) v. 1 — 11. The power is a new life, given by God in love, through the death of Christ, open to faith, dependent upon the life of Christ, and guaranteed by the love of God. (ii) v. 12 — 21. This power depends upon a living relation of mankind to Christ, analogous to the natural relation of mankind to Adam, and as universal as that is. (iii) vi. 1 — vii. 6. It involves the loftiest moral standard because it is (1) a new life in the risen Christ (vi. 1—14) ; (2) a service of God, not under law, but in Christ (15-23); (3) a union with Christ, which must bring forth its proper fruits (vii. 1 — 6). (iv) vii. 7 — 25. It is therefore effective to overcome sin and achieve righteousness in the individual life, as personal experience shows that law could never do. D. The nature and working of the power thus revealed, vni. viii. 1 — 11. The power is, in fact, the indwelling Spirit, derived from God through Christ, communicating to the believer the life of the risen Christ, and so overcoming in him the death wrought by sin, as God overcame in Christ by raising Him from the dead. viii. 12 — 39. The consequent character and obligations of the Christian life: (a) It is the life of a son and heir of God, involving suffer ing as the path to glory (as in the case of Jesus) (12 —25). (6) It is inspired by the presence of the Holy Spirit and His active cooperation in working out all God's purpose in us and for us (26 — 30). (c) It is due to God's exceeding love, an active force mani fested in the sacrifice of His Son, in the Son's own love in His offering, triumph and intercession, as a power of victory from which no imaginable thing can separate those who are His (31 — 39 ; note the refrain, v. 11, 21, vi. 23, viii. 11, 39). CHARACTER AND CONTENTS xxxiii E. Israel's rejection of the Gospel (a typical case of man's rejection of God's grace, and in itself a harrowing problem). ix. 1— xi. 36. ix. 1 — 4. Israel's rejection of the Gospel is a great grief and incessant pain to S. Paul, and a hard problem in the economy of redemption. But (1) 6 — 13. God's faithfulness is not impugned by it: for the condition of the promise was not carnal descent but spiritual, and not man's work but God's selec tion. (2) ix. 14 — x. 21. God's righteousness is not impugned (a) because His selection must be righteous because (i) 14 — 18, it is dependent on His Will which is righteous ; (ii) 19 — 21, it is directed towards the execution of His righteous purposes ; (iii) 22 — 33, it acts in accordance with qualities ex hibited. (b) because His selection is not inconsistent with moral responsibiUty for x. 1 — 4, Israel's faUure was due to neglect of attainable knowledge ; 5 — 15, as is shown by the warnings of Scripture pro perly interpreted ; 16 — 21, which Israel can be shown to have received. Consequently Israel is himself to blame. (3) xi. 1 — 36. Israel is stUl not rejected by God for (i) xi. 1 — 7. A remnant is saved, as in the time of EUjah, Kar eKhoyr)v xaPlT0S- xi. 8 — 12. The rest are hardened, as Scripture warns, but not with a view to their own ruin, but with a view to the caU of the Gentiles and the rousing of Israel. (ii) xi. 13 — 36. The present condition of Israel and Gentiles. xi. 13 — 16. The privilege the Gentiles have received is derived from and belongs to Israel. xi. 17 — 24. The Gentiles may fall away as Israel did, if they fail in the same way. xxxiv INTRODUCTION xi. 25 — 29. The true climax of the call of the Gentiles will be the restoration of Israel; because the gifts and calling of God are irrevocable. (iii) xi. 30 — 36. God and man. xi. 30 — 33. The fundamental fact of His mercy can alone be fully known. xi. 34 — 36. His wisdom, knowledge and judgments can never be fully fathomed; because they underlie the very origin, process and end of all creation. F. The power of the Gospel in transforming human life, the subject of exhortation and advice, xii. — xv. 13. xii. 1, 2. (a) The motive — God's compassions are man's ob ligations ; ib) the main point is personal service of God, involving disregard of the present world, a new character depend ing on a fresh tone and attitude of mind, a new test of practice, in the revealed Will of God ; (c) in particular (i) xii. 3 — 5 The right temper in the social relations of Christians to each other, as one body; (ii) xii. 6 — 21 the right use of gifts, under the obUgation of mutual service in unreserved love ; (iii) xiii. 1 — 10 the true attitude to the civil power — the wide interpretation of love as fulfilling aU law ; (iv) xiii. 11 — 14 all enforced by the urgency ofthe times, and the bearing of the new character of the Lord Jesus Christ. (v) xiv. A special case of the law of love — treatment of scrupulous brethren. (a) 1 — 13 a. Judge not. (b) 136—23. Offend not. (c) xv. 1 — 13. Bear and forbear, after the example of Christ, who bore the burdens of others, and included both Jew and Gentile in the object of His work. G. Conclusion, xv. 14 — xvi. 27. (1) Personal explanations. (i) xv. 14: — 19. The letter was not caused by the needs of the Romans, but by the demands of Paul's missions to the Gentiles. JUSTIFICATION BY FAITH xxxv (ii) 20 — 22. He has delayed to visit them because (a) he will not build on another's foundation, (b) he has been engrossed by his proper work. (iii) 23 — 29. This work now takes him to Spain, and he will visit them on the way, hoping for their support. (iv) 30 — 33. He entreats their prayers on behalf of his visit to Jerusalem, for full success in that mission of brotherhood, and hopes to come to them in joy and to gain refreshment. (2) xvi. 1 — 16. Commendations and greetings. (3) xvi. 17 — 20. A final warning against possible dangers to their Christian peace. (4) xvi. 21 — 23. Greetings from his companions. (5) xvi. 25 — 27. A final solemn ascription of glory to God for the revelation of the Gospel. 9. Justification by Faith. The group of words Sikoiovv, bipa, hiKaioio-is is so prominent in this Epistle as to mark one of its most definite characters. SiKaiao-is is found only here in N.T. (iv. 25, v. 18) : hiKaiapa occurs five times to an equal number in the rest of the N.T. (Lk., Heb., Rev.) ; hinaiovv occurs fourteen times, and eight times in Galatians, to sixteen times in the rest of the N.T. Two of the latter occurrences are in Acts (xiii. 39) in a speech attributed to S. Paul. The only document, outside the Gospels, Acts and Pauline Epistles, in which the word occurs is James (ii. 21, 24, 25). The meaning of hiKaioiv is to 'pronounce righteous.' This is the universal use, to which the only known exception in LXX. and N.T. is Isa. Iii. 14 ff., where the context makes it necessary to interpret it to mean ' to make righteous.' The form of the verb (-ots>) allows the latter meaning : but use, always a safer guide than etymology, is decisive as to its actual meaning. In this use, this verb is on the same level with other verbs formed from other adjectives implying moral qualities (ai-i6o>, 6o-i6a>) : and the explanation usually given of the peculiar use in these cases is, that moral change cannot be effected from without ; only a declaration of the state can be made. This reasoning, xxxvi INTRODUCTION however, cannot be pressed, when the agency of God is in question, and the effect of His action on human character. Consequently, the meaning of the word in S. Paul must be got directly from evidence of his use of it. There is no question that in the Gospels the meaning 'to declare righteous' is alone found. The same meaning must be given to 1 Tim. iii. 16. In James ii. 21 — 25 the use is closely paraUel to that of the Romans : and 1 Cor. iv. 4, vi. 11, Tit. iii. 7 are clearly connected with the use in the Romans, although the expression is not quite so explicit. In Acts xiii. 39 we have a distinct anticipation of the argument of this Epistle, if the words were actually spoken by S. Paul : if they are put into his mouth by S. Luke, then we have an echo. Consequently, to arrive at the meaning in S. Paul we must examine the use in Romans and Galatians : remembering that the universal use which he had before him gave the meaning 'to declare righteous.' 1. The sense ' to declare righteous ' is clearly contained in the following passages where the context involves the thought of judgment : ii. 13. ot noinra'i no/iov ftiKaundrprovrai following V. 12 8ia vopov npiBrjo-ovrai and leading to v. 16 npivei (xptvei) 6 deos. iii. 4. diKaioi&jjs || viKrjo-eis ev ra KpiveoSai oe (qu.). iii. 20. ov hiKaiaBrjo-erai irdua o-ap£ after iirodiicos yevrjrai. vin. 33. Bebs 6 8iKai£>v- ris 6 Karanpivibv ; this carries with it e'diKaiioaev, V. 30. 2. 8tKaiovv, Sinaiovo-dai are paraphrased by r\oyi(eo-8ai els SiKaioo-ivr/v, and the like, in iv. 2, 3, 5, 8, 9, 11. Cf. ii. 26, ix. 8. 3. In other passages, where there is no such explicit inter pretation in the context, the sense is settled partly by the pre cedent of the above-cited passages, partly by the elements in the several contexts ; e.g. iii. 24. Sucaiovpe voi bmpedv must be interpreted in the same way as SiKaiaBijverai in v. 20; as also Sinaioivra in v. 26 and SiKatovoSai al., vv. 27, 30. v. 1. SiKaimdevres obviously sums up the argument of the preceding chapter, and the word must have the same JUSTIFICATION BY FAITH xxxvii v. 9. The stages dpapra\S>v...biKai8evres vvv . . .o-aBtjuopeBa are interpreted by the paraUel e'xBpoi...Karss\'\dyripev... o-asBsso-opeffa : the aorists KarrsrSXdyrjpev, hinaiaBevres both point to the act of God which is the starting-point of the process described in o-a>6r)o-6peBa. That act as expressed by (SiKatobv is His declaration of righteousness. vi. 7. 6 yap dwoBavatv SediKaiayrat dirb rr)S dpaprlas. The same meaning is quite clearly necessary. viii. 30. €Kd\eo-ev...e8tKai- mov airov (Rom. iii. 20). Once we have rrj airov xdpiri (Rom. iii. 24) ; it is an act of grace. Cf. Kara x°P'v, iv- 4. 4. We pass now to the description of the state of man which requires this declaration of righteousness, and the conditions on which it is made. The state is the universal state of sin, shown to characterise both Gentiles and Jews: it is shown that the knowledge of God's will, whether elementary in Gentiles or even consummate in Jews, had not been sufficient to enable man to do the Will : that as a matter of fact man had failed in his efforts to do the Will, and by this road had not reached a c2 xxxviii INTRODUCTION state on which he could claim » verdict of righteousness. It is assumed that this account of man's efforts is exhaustive, and shows that this way of man's 'works' is a blind alley. The emergency requires divine intervention. This way is found in Jesus Christ, the Son of God, who by His Death, as interpreted by His Resurrection, at once vindicated the righteousness of God (iii. 24 f. ; see comm.) and offered Himself as man, an acceptable sacrifice to God. In Him as man once for all God declares man (human nature) righteous. The question then arises how are men, as several persons, to be brought under this verdict of righteousness. And the answer is, only by their being united with Christ, by being actually, not merely potentially, included in His humanity as offered to and accepted by God. This inclusion is the purport of baptism (vi. 1 — 11), involving an inner, living union with Christ, and thus a passing from the old life to the new life in Him. In this new life, the man is a new creature ; as such he is reconciled to God ; he is under the influence of all the spiritual powers of Christ, who is his life ; he is undergoing the process of salvation ; he is the subject of the working of God's glory. So far all is the act of God, proceeding from His grace, or free giving, the crucial instance of His love. What is the contribution which man has to make, on his part ? If the life is to be his life, it must in some degree from the first involve such a contribution. There must be personal action on his part, unless it is to be a mere matter of absorption into the divine life and action. Yet it was just by the emphasis on the personal action of the man, that Gentile and Jew alike had gone astray. They had hoped to make peace with God result from an active pursuit of righteousness, the attempt to do what was right in detail : and they had failed. The stress had been laid inevitably upon acts rather than character, upon external laws rather than upon inner principles ; upon the fulfilment of a task rather than upon a personal relation. The right point of view must be sought in some conception, which would at once preserve the personal activity of the man and yet leave the effective action to God. And this S. Paul finds in the conception of faith. The meaning of nio-ris in the N.T. is always belief or faith, as a quality of man's spiritual activity, until in the latest books (Jude 3f., 20, and perhaps, but very doubtfully, in the Pastoral JUSTIFICATION BY FAITH xxxix Epistles) it gets the meaning of the contents of faith or the Christian creed. But ' belief or faith ' itself is used with different degrees of intensity. It may mean simply a belief of a fact : or belief of God's promises : from this latter use, it passes easily to its fuller meaning of belief or trust in God as true to His promises ; and thus to the full sense, which we find in S. Paul and S. John, of trust in God as revealed in Jesus Christ, a trust involving not merely the acceptance of the revelation as true, but the whole-hearted surrender of the person to God as so revealed and in all the consequences of the revelation. The kernel of the thought is the active surrender of the whole person, in aU its activities, of inteUectual assent, of the positive offering of wiU and action, of unreserved love. It is none of these things separately, but all of them together : it being in fact a concrete and complex act of the personality itself, throwing itself whole, as it were, upon God Himself, in the recognition of the worth lessness of all human life apart from God and of the will and power of God to give human life its true worth. This act of faith involves, that is to say, the element of belief, the element of wiU and the element of love. And the object of the activity of each of these elements of the person is God, believed, loved, and wiUed. It follows from this complex character of faith, that it will be found in different degrees of development, and even in varying forms of manifestation. Sometimes the element of belief will be dominant : sometimes belief will be reduced to a minimum, and the deeper elements of wiU and love, either together or in different degrees of prominence, wiU form the staple of the act. In the case of Abraham, which S. Paul takes as typical of righteousness before the Gospel, the belief is mainly belief in the trustworthiness and power of God : the element of wiU, unquestioning obedience to and service of God, comes to the fore : the element of love, not explicitly mentioned in Romans, is represented in O.T. by the name 'the friend of God.' And such differences in the proportion in which the elements of faith are found in particular cases, are a matter of common experience. In 'the woman that was a sinner' it was for her great love that her sins were forgiven : yet by her acts it is clear that the other elements of faith were present at xl INTRODUCTION the back of her action. In the Gospel cases, where faith is the condition and even the measure of the working of Christ's power in miracle, the element of belief is again prominent, but it is a belief not only in the power but in the character of Jesus, which itself is an indication that the other elements were in a degree present, though in varying degrees, in those who threw themselves upon His mercy. Even where the faith seems to be reduced to the mere element of belief, the personal element in the ground for the belief itself implies in the believer the working of the other elements in their characteristically personal action. Now S. Paul, while he uses iriuris and iriirreva> freely in their various senses, still when he is using it in correlation with xdpis and in contrast to vo/ios and epya, uses the words in this full sense, of the personal act of surrender in all the elements of personality. It involves acceptance of the revelation of God in the Person of Jesus Christ : and consequently the object of the act is described both as faith in God (iv. 5, 24 ; cf. 1 Thes. i. 8 ; 2 Tim. i. 12 ; Tit. iii. 8) and faith in or of Jesus Christ (iii. 22, 26 ; Gal. ii. 16, 20, iii. 22 ; Phil. iii. 9, i. 29 al.). It includes belief of the revelation but emphasises the movement of will and love. It consequently determines, as far as the man himself can determine it, the position of man in relation to God : and is, for that reason, the occasion or ground of God's declaration of the man's righteousness. That declaration implies that the man, in the act of faith, is in the right relation to God, and already qualified to be the subject of all those spiritual influences which are involved in his living union with God in Christ. If we ask why S. Paul so rigorously isolates this single moment in the man's experience, and connects with it the bare statement of the declaration of his righteousness, I think the answer is clear. He presses his analysis to this ultimate point, because he wishes to bring out the fundamental contrast of faith and law, as quaUfying man for God's approval, His declaration of righteousness. It is only when the conception is thus reduced to its simplest elements, that man's true part in righteousness and his true method of .attaining it can be made clear. The fact is that righteousness as a state is wholly God's work in man ; man's part begins, at any rate in analysis, before that work begins when by his act of faith he accepts his true relation to God, and JUSTIFICATION BY FAITH xii puts himself into righteousness as a relation. Even in this act of faith, he is not acting in vacuo, he is moved by God : yet it is his own act, a complete act of his whole personality; and as such it is the beginning of a course of action, which, although it is God's working in him, is yet his own personal action (Gal. ii. 20). But it is only by isolating, in analysis, this original act that the whole consequent process can be seen to be God's action in him, springing from his faith, not consequent upon his works. If it be said (as by Moberly, Mozley, al.), that God's declaration of righteousness cannot be ineffective, must involve an impart ing of righteousness, that is undoubtedly true in fact. But that truth is not conveyed by the word biitaiovv, and the word would seem to be intentionally chosen by S. Paul so as not to convey it ; just because S. Paul desires to analyse the relation, which he is asserting, into its elements in order to make its nature clear. Just as the man is considered as expressing him self in faith, before that faith expresses itself in life ; so God is considered as accepting the faith, as declaring the man righteous, before that declaration takes effect by His Spirit in the man's life. And yet it is misleading to speak as if it were a case of temporal succession, as if the moment of faith and justification were a stage in experience to be succeeded by another stage. It is only by a process of abstraction that that moment can be conceived at all : as it exists, it is already absorbed in the mutual interaction of the persons whose relation to each other is so analysed. Neither does man's faith stop at all or exist at aU in its bare expression ; nor does God's declaration exist as a bare declaration. Yet in order to characterise the state into which this relation brings the man, it is necessary to analyse it into its elements, excluding, in thought, the immediate and necessary results of the combination of those elements. What is that state? It is the living union of the man in Christ with God. There is no moment in the history of that union, in which the power of God does not act upon the spirit of the man, however far we go back. But in the ultimate analysis of the state we reach the two elements, man's faith and God's acceptance : these determine the method in which the union acts: and as long as we realise that this analysis, this separation of the elements, is only a, separation in thought, xiii INTRODUCTION the result of a logical process, we avoid the danger of importing the sense of a ' fictitious ' arrangement. We may perhaps say that there is a fiction present ; but it is a logical fiction, made for the purpose of clear thinking ; not an unreal hypothesis made by God. It follows from this that throughout the long process of God's dealing with man in Christ, man's contribution to the result is solely his faith, in its full sense. The power which originates, supports and develops the new life is throughout the power of God, the Spirit working upon and in the man. Consequently not in the most advanced life of the saint, any more than in the first faltering steps of the novice, is there any thought of meritorious works. It is the apprehension, trust and love with which the man embraces what God gives in Christ, that is his contribution, his whole contribution to the divine working. But it is just this attitude and act of appre hension, trust and love which calls forth and gives play to and indeed is the full realisation of his own personality ; because it is the realisation of the true and most complex and most satis fying relation in which his personality can be developed, his relation to God. For the discussion of this question see S. H, pp. 28 ff. ; Moberly, Atonement and Personality, p. 335 ; J. K. Mozley, Expositor, Dec. 1910; Hort on 1 Peter, p. 81 f. and James ii. 22 (p. 63) ; Hastings, DB. art. Romans (Robertson) ; Du Bose, The Gospel according to S. Paul, pp. 69 ff. 10. Text. It is unnecessary to enumerate the MSS. and Versions in which this Epistle is found. The reader may be referred to the articles in the Encyclopaedia Biblica (F. C. Burkitt), Hastings' Dictionary of the Bible (Nestle, Murray, al.), Sanday and Headlam (Romans, § 7) and Prof. Lake (The Text of the New Testament). The notation followed in the critical notes is the same as that adopted by Sanday and Headlam. A selection of passages in which noteworthy variations of text occur is subjoined. TEXT AND CRITICAL NOTES xliii 11. Critical Notes. i. 1. "ItioW Xpio-rov WH. txt. Xp. 'I. WH. mg. Tisch. with B Vulg. codd. Arm. Aug. (once) Ambr. Ambrst. and Latin Fathers. The form Xp. 'I. is confined to the Pauline letters (excl. Hebr.), except Acts xxiv. 24, and increases in relative frequency with time. It is more frequent than 'I. Xp. in Eph., Phil., Col., and is the dominant form in 1 and 2 Tim. Taking all the epistles it occurs slightly more frequently than 'I. Xp. (83—77), but this is due mainly to its frequency in 1 and 2 Tim. In the Epistles up to and including Rom. it is decidedly the rarer form (30—56) and probably therefore more Ukely to be changed by scribes into the other form, than the converse. The difference in significance is sUght : in Xp. 'I. the Xp. is perhaps rather more definitely a proper name than in 'I. Xp. ; cf. S.H. 7. ev 'P<4p.n om. Gg schol. 47 : for this omission cf. Add. Note, pp. 235 f. 16. irpurov om. Bbg Tert. marc. 5, 13 [WH.]. 32. iroiovariv — o-uvevSoKovo-iv. WH. Tisch. -ovvres in each case B and perhaps Clem. Rom. 35. DE Vulg. Orig. lat. and other Latin Fathers had this Greek Text, but showed their doubts of it by adding non intellexerunt (ovk e'vorjtrav D). WH. mark the clause as corrupt, as involving an anti-climax. But see note. ii. 2. 84' WH. txt. yap WH. mg. Tisch. The evidence is fairly balanced. The sense is clear for 8e : and the substitution of ydp was probably due to the ydp of the preceding clause, i.e. mechanical. 16. Iv ij iifie'pa WH. txt. with B alone, ev rjpepa ,rj WH. mg. A. 73. 93. toi. al. rj. ore WH. mg. NDEGKL al. d.e.g. Vg. al. ni. 9. irpoexo|M0a : irpoKarexopev irepujadv D*G 31 : Antiochene Fathers, Orig. lat. Ambrst. The variant is a gloss and involves taking ri as the object of irpaK. So syr8"* ap. Tisch. also omits oi irdvrois. 28. vdp. NAD*EFG aL plur. Latt. Boh. Arm. Orig. lat. Ambrst. Aug. Tisch. WH. RV. mg. oiv BCDcKLP.al. plu. Syrr. Chrys. Theodot. RV. WH. mg. The combination for ydp of KA Boh. with the Western evidence is strong : and internal evidence is in its favour. iv. 1. evpT|KEvai. is found in most MSS. either before 'Afipadp or after rjpSiv. B 47* alone omit it, and perhaps Chrysostom. xliv INTRODUCTION The sense in the context almost demands the omission : and the variation in position of eip. suggests a gloss. 19. ou ins. before Karevorprev DEFGKLP. om. Vulg. MSS. Syr. Lat. Orig. lat. Epiph. Ambrst. : a clearly Western reading ; the sense is not materially affected. v. 1. ?xwH'£V has aa overwhelming support of MSS. It also makes the best sense (see note ad loc). 3. Kavxu|u6a: Kauvwpei/oi BC Orig. bis al. 'a good group' S.H. The influence of the context is ambiguous, as (v. 2 Kavx«>pe6a, v. 11 Kavx&pevoi) : the part, is slightly the more difficult, arid perhaps the more characteristic reading. 6. ei ye B only WH. txt+ : other readings are en yap (with en below) Tisch. with most MSS. els ri ydp, el ydp, en are other variants. Text makes far the best sense. To account for the variants, H. suggests that etnep was the orig. reading ; cf. 2 Cor. v. 3, v. 1. ; Rom. iii. 30 ; 2 Thes. i. 6. 14. |iij om. 67 mg. and three other cursives. Latin Fathers: Orig. lat. freq. grk once, d. It is not easy to explain xai if the negative is omitted. It looks like a hasty attempt to correct a difficult expression. viii. 2. o-e al. |uv CDE Latt. hii>Kop.ev KABFGLP3. XV. 8. -yeYeWjo-eai NAELP3. yevetrBai BCDFG. 19. irvevp.aTos B. add. Beov KLP etc. Orig. lat. Chrys. etc. dyi'ou ACDFG Boh. Vulg. Arm. Aeth. etc. 31. SupoipopCa (for SiaKovia). ev (for els) BDFG. 32. eX6uv — o-uvavairavo-a>)jLai, KAL Boh. Arm. Orig. lat. e\8a> ...koi o-w. Western and later MSS. B has TKBa> and omits trvvavair. Sia 8e\TJp.aTos fleov : Kvpiov 'iijo-ov B, perh. clerical error for Xp. 'lno-oi Western. 'Ina. Xp. K* Ambst. txt ACLP Vulg. Syrr. Boh. Arm. Orig. lat Chrys. Thdt. Lightfoot (Fresh Revn pp. 106 f.) suggests that the orginal had BerXriparos alone. But there is no parallel to this use of the anarthrous BeXnpa with a prep., and it seems difficult. xvi. 20. For the place of the benedictions see Add. Note. 12. Books. The foUowing list includes the principal books used and referred to in the Introduction and Commentary. 1. Commentaries on the Epistle. Field, Notes on Translation of the New Testament Camb. Univ. Press, 1899. I Gilford, Speaker's Commentary, reprinted, 1886. Giff. Hort, Prolegomena to Romans and Ephesians. Mac- miUan & Co. 1895. Liddon, Explanatory Analysis, 1896. Lid. xlvi INTRODUCTION Lietzmann, Handbuch zum N. T. ed. H. Lietzmann. Tubingen, 1906. Lipsius, Hand-Commentar zum N.T. Leipzig, 1893. Rutherford, Romans translated. Macmillan & Co., 1900. J Sanday and Headlam (International Critical Commentary, 1895). S. H. Weiss, B., Meyer's Kommentar : neu bearb. Gottingen, 1891. Zahn, Commentar zum N.T. Leipzig, 1910. 2. Commentaries on other Epistles are cited sufficiently in the notes. 3. Grammars and Dictionaries. Blass, Grammar of N.T. Greek, tr. by H. St J. Thackeray. Macmillan, 1898. I Burton, N.T. Moods and Tenses. Chicago, 1897. Encyclopaedia Biblica, Cheyne and Black. London, 1899. I Hastings, Dictionary of the Bible. Edinburgh, 1898. Herwerden, Lexicon Graecum suppletorium et dialec- ticum 1902—1904. Kuhring, de praepos. Graec. in Chartis Aegyptiis usu. Bonn, 1906. Mayser, Grammatik der Griechischen Papyri u.s.w. -Teubner, 1906. Moulton, J. H. Grammar of N.T. Greek. Vol. 1. Prole gomena. Edinburgh, 1906. Thayer, Greek-English Lexicon of the N.T. (Grimm). Edinburgh, 1890. Thackeray, Grammar of the O.T. in Greek. Vol. 1. Camb. Univ. Press, 1909. Winer-Moulton, Grammar of N.T. GreekA- Edinburgh, 1882. 4. Linguistic. Dittenberger, Sylloge Inscriptionun Graecarum. Leipzig, 1883. Milligan, Selections from the Greek Papyri. Camb. Univ. Press, 1910. Nageli, Der Wortschatz des Apostels Paulus. Goettingen, 1905. Witkowski, Epistulae Privatae Graecae. Teubner, 1907. BOOKS xlvii 5. Other boohs of reference. Clemen, Religionsgeschichtliche Erklarung des N.T. (Giessen, 1909). Dalman, The Words of Jesus. E.T. Edinburgh, 1902. Davidson, Theology of O.T. Edinburgh, 1904. Deissmann, Bibel Studien and Neue B. S. Marburg, 1895, 1897. v. Dobschiitz, Die UrchristUchen Gemeinden. Leipzig, 1902; and Probleme des Ap. Zeitalters. Ib., 1907. Dubose, The Gospel according to S. Paul. Longmans, Green & Co., 1907. Ewald, Devocis2ui'ei8f)o-ea>y...viacpotestate. Leipzig, 1883. Hart, Ecclesiasticus. Camb. Univ. Press, 1909. | Hort, The Christian Ecclesia. MacmiUan & Co., 1897. Judaistic Christianity. Macmillan & Co., 1894. Prolegomena to Romans and Ephesians. Ib., 1895. Journal of Theological Studies. Oxford University Press. Knowling, Witness of the Epistles. Longmans, Green & Co., 1892. Lake, The EarUer Epistles of S. Paul. Rivingtons, 1911. Lightfoot, On a fresh Revision of the English N.T. Mac miUan & Co., 1891. BibUcal Essays. Macmillan & Co., 1893. Essays on Supernatural Religion. Mac millan & Co., 1889. Apostolic Fathers. Macmillan & Co., 1885-1890. Mommsen, The Provinces of the Roman Empire. E. T. Bently, 1886. Ramsay, The Church and the Roman Empire. Hodder & Stoughton, 1894. ,__* Paul the Roman Citizen and Traveller. Ib., 1898. Pauline and other Studies. Ib., 1906. Historical Commentary on the Epistle to the Galatians. Ib., 1899. Stanton, The Jewish and Christian Messiah. T. & T. Clark, 1886. Texts and Studies. Camb. Univ. Press. Weiss, Joh. Theol. Studien D. B. Weiss dargeb. Got- tingen, 1897. Zahn, Einleitung zum N.T. 2nd ed. Leipzig, 1900. CHRONOLOGICAL TABLE. Dates Ramsay, Pauline Turner, Acts Writings Roman Emperors Studies, 1906 Hastings' D.B. B.C. A.D. 7-6 The Nativity 14 Aug. 19, B.C. Augustus d. 1 A.D. 26 Birth of Saul The Baptism 29 The Crucifixion and Besurrection Pentecost The death of Stephen i. ii. vii. 54 A.D. Philip — Samaria, — Caesarea viii. 4-40 32 Jan. 25 35-36 Conversion of Saul ix. 34 38 Saul's first visit to Jerusalem Saul's retirement to Tarsus S. Peter — Lydda — Joppa — Cae ix. 26 37 Mar. 16, sarea (Cornelius) ix. 32-xi. 18 Tiberius d. Missionary activity in Phoenicia, 41 Jan. 24, Cyprus, Antioch xi. 19-26 Caligula d. Barnabas at Antioch — Saul 44 44 Death of Herod Agrippa I. xii. 20 45 46-47 Famine in Judaea — second visit to Jerusalem xi . 27-xii. 25 46 Mar. (or 47) 47 Apr. First Missionary Journey xiii. 48 Aug. (or 49) 48 Nov. Return to Antioch xiv. 26 50 early 49 Pente Third visit to Jerusalem : the Apo cost stolic Council XV. 49 or 50 Expulsion ol Jews from Borne ... xviii. 2 50 summer 49 Sept. Second Missionary Journey xv. 36 50-51 Work in Macedonia xvi. 12 f. 51 Sept. 50 late Arrival at Corinth xviii. 1 1-2 Thess. 52 summer 49 or 50 Gallio comes to Corinth xviii. 12 * 53 Feb. 52 April Departure from Corinth xviii. 18 53 Mar. 52 Pente- Fourth visit to Jerusalem xviii. 22 Passover oost 53 April 52 June Antioch Gal. (Bamsay) 53 summer Galatian Churches visited xix. 1 53 Dec. 52 Aug. Arrival at Ephesus xix. 2 52 Felix becomes procurator of Judea 1 Cor. 54 Jan. 13, 56 Mar. 55 April Departure from Ephesus ... Macedonia XX. 1 2 Cor. Claudius d. 56 Deo. -57 55-56 Corinth ... xx. 3 Gal., Bomans 57 Mar. 56 Passover at Philippi xx. 6 57 May 56 Penteoost at Jerusalem xxi. 34 57-59 June 56-58 S. Paul's arrest and imprisonment at Caesarea xxiv. 1 59 June 58 Festus succeeds Felix xxiv. 27 59 Aug. 58 S. Paul sails for Borne xxvii. 1 60 Feb. 59 Arrival at Bome xxviii. 16 60-62 Feb. 59-61 Imprisonment at Bome xxviii. 30 PhUip., Ephes., Coloss., Philem. 62-66 61-64 Later Journeys 1 Tim., Titus 64 Aug., Nero's perse 67 64 S, Paul arrested at Nicopolis (?) or Troas cution begins 67 64-65 Imprisonment and execution at Bome 2 Tim. 70 Capture of Jerusalem 68 Jan. 9, Nero d. TTP02 PQMAIOYS 1 1IIa{;\oij 8ovXo<> 'Irjaov *K.piarov, KXrjrb'i a7ro- <7to\o9, d? db~idXeiirrm fiveiav vfimv iroiovfiai wirdvrore iirl rmv irpoaev)(mv P°v, Zeofievos el irms rjhrj irore eioSmOijaofiai iv rm QeXrjfiari rov Oeov eXOelv irpb*} v/ias. 11iiriiroOm ydp ISeiv v/ias, Xva ri fier aim Xapiafia Vfiiv irvevfiariKov ek ro arrjpixOrjvat vfids, BOMANS A 2 npoi PfiMAIOYZ [1 12 12rovro Be iariv avvirapaKXrjOrjvai iv vfiiv Bid rrjs ev dXXrjXois iriar ems ifimv re Kal ifiov. lsoi OeXm Be vfias dyvoeiv, dBeXcpoi, on iroXXaKis irpoeOefirjv iXOeiv irpbs vfids, Kal iKmXvOijv d^pi rov Sevpo, iva riva Kapirbv aj(m Kal iv vfiiv KaOms Kal iv rois Xoiirois eOveaiv. 14:"EXXr)alv re Kal &ap/3dpois, aocpois re Kal dvorjrois btpeiXerrjs elfil' 16ovrm rb Kar ifie irpoOvfiov xal v/iiv rois iv 'Vmfirj eiayyeXlaaaOai. ieoi yap iiraia^vvofiai rb eiayy eXiov, Svva/iis ydp Oeov iariv els amrrjplav iravrl rm inarevovn, 'lovBaim re \irpmrov\ Kal "Ea,\»?w 17 BiKaioavvrj ydp Oeov iv airm diroKaXvirrerai iK iriarems els irianv, KaOms yeypairrai '0 Ae Ai'kaioc £k rri'cTeooc ZHceTAi. 18' AiroKaXvirrerai ydp bpyrj Oeov dir oipavov iirl irdaav daef3eiav Kal dSiKiav dvOpmirmv rmv rr)v dXrj- Oeiav iv dBiKia Kareyovrmv, 19Bion rb yvmarbv rov Oeov (pavepbv ianv iv avrois, b Qebs yap airois icpave- pmaev. ra yap aopara avrov airo KTiaems Koa/iov rois iroirjfiaaiv voovfieva KaOopdrai, rj re dl'Bios airov Bvvafiis Kal Oeiorrjs, els rb eivai avrovs dvairoXoyrjrovs, 21 Sion yvovres rov Oeov oi% ms Oeov iSo^aaav rj ijixapiarrjaav, aXXa i/iaraimOrjaav iv rois BiaXoyia- fiois airmv Kai iaKoriaQrj rj davveros airmv KapSia' 22cf>daKovres eivai aocpol ifimpdvOrjaav, 23Kal hAAaIan thn Ao'Z&n rov dcpOdprov Oeov gn omoicomati sIkovos (pOaprov dvOpmirov Kal irereivmv Kal rerpairbSmv Kal epirermv. 2ii\ib irapeBmrvev avrovs b Oebs ev rais iiriOv,fiiais tojv KapSimv avrmv els dxaOapaiav rov drifia^eaOai rd amfiara avrmv iv avrois, 2bo'inves fierrjXXa^av rrjv dXrjQeiav rov Oeov ev rm tyevSei, Kal iaef3da0rjaav xal eXarpeuaav rrj Kriaei irapa rbv 2 5] nPOI PfiMAIOYI 3 Kriaavra, os ianv eiXoyrjrbs els rovs almvas' dfirjv. 26 Am touto irapeSmKev avrovs 6 Oebs els irdOrj drifiias' ai re ydp OrjXetai avrmv fierrjXXagav rrjv qbvatKrjv Xprjaiv els rrjv irapd cpvaiv, 27bfioims re Kal oi dpaeves atfievres rrjv (pvaiKrjv xprjaiv rrjs OrjXeias iljeKavOrjaav ev rrj opei~ei avrmv els aXXrfXovs dpaeves iv dpaeaiv, rrjv daxViUoavvrjv Karepyatyfievoi Kal rrjv dvrifiiaOiav rjv eSei rrjs irXdvrjs avrmv ev avrois diroXa/i/3dvovres. 28 Kal KaOms ovk iSon:ifiaaav rov Oeov exeiv ^v iTLyvm- aei, irapeSmKev avrovs 6 Oebs els dSoKifiov vovv, iroieiv ra fir/ KaOrjKovra, 29 ' ireirXrjpmfievovs irdarj dSiKia irovrj- pia irXeove^ia Kaxia, fiearovs cpOovov 6vov epiBos SoXov KaKorjOias, ¦^riOvpiards, 30KaraXdXovs, Oeoarv- yels, vf3piards, vireprjobdvovs, dXa^ovas, i) rov irXovrov rrjs XPV7' rbrijTOS avrov Kal rrjs dvoxijs Kal rrjs fiaKpoOv/iias Karapoveis, dyvomv on rb xPr}0~r°v T0V Oeov els fierd- voidv ae dyei; 5xard Be rrjv aKXrjpbrrjTa aov Kal dfieravbrjrov KapBiav Orjaavpi^eis aeavrm bpyrjv iv rj/iepa bpyrjs- Kal diroKaXvtyems BiKaioxpiaias rov Oeov, A2 4 TTPOI PQMAIOYI [2 6 6o? AnoAcocei Ikactco kat a ta eprA aytoy ' rTOi? /ier ko^' virojiovrjv epyov dyaOov Sb^av Kal n/irjv Kal ams rmv iv aKorei, 20iraiSevrr)v dabpbvmv, SiSdaKaXov vrjirimv, exovra rrjv fibpcpwaiv rrjs yvmaeas Kal rrjs dXrjOeias iv rm vbfim, — 21o oiv SlSdaicmv erepov aeavrbv oi SiSda- Keis ; o Ktjpvaamv fir) KXeirreiv KXeirreis; 22b Xeymv fir) fioixeveiv fioixeveis ; b ftSeXvaabfievos rd eiSmXa iepoav- Xeis; 23bs iv vbfim Kavxdaai, Bid rrjs irapaf3daems 3 9] ITPOI PQMAIOYS rov vofiov rbv Oeov dri/id^eis ; 24t6 ydp onoma toy 660Y Ai' ymac BAaccphmeTtai 6N toTc e'ONeciN, KaOms yeypairrai. 2sirepirofir) fiev ydp dxpeXei idv vbfiov irpaaarjs' iav Be irapaf3drrjs vbfiov fs, rj irepiro firj aov aKpofSvaria yeyovev. 2eidv ovv rj aKpof3varia rd 81- Katmfiara rov vofiov (pvXdaarj, oix V aKpofSvaria airov ei? irepirofir/v XoyiaOrjaerai ; 27 Kal Kpivel r) iK ojvaems aKpofSvaria rbv vbfiov reXovaa ae rbv Sid ypdfifiaros Kal irepirofirjs irapaf3drrjv vbfiov. woi ydp b iv rm •fiavepm lovBaibs ianv, oiSe rj iv rm avepm iv aapKi r 2Q '-\ -v ' i s r. * s-r IS r. \ \ irepirofirj' **ar\X o ev rm Kpvrrrm Lovoaios, Kai irepiro firj KapSias iv rrvevfian oi ypd/ifian, ov b eiraivos oix e'|f dvOpmirmv aXX' eV rov Oeov. 3 xTt ovv rb irepiaabv rov 'lovSaiov, rj ris rj majeXia rrjs irepiro firjs ; 2iroXv Kara irdvra rpbirov. irpmrov fiev [_ydp\ on iiriarevOrjaav ra Xoyia rov Oeov. sri yap; ei rjiriarrj- adv rives, fir) rj diriaria avrmv rrjv irianv rov Oeov Karapyrjaei ; i fir) yevoiro ' yiveaOm Se b Oebs dXrjOrjs, ttac Ae AN9pconoc ygycthc, KaO direp yeypairrai "Orrcoc an Aikaico6hc e'N toTc Aoroic coy KAI NIKHC6IC €N Ttu KpiNecOAl' C6. 6et Be rj dSiKia rjfimv Oeov SiKaioavvrjv avviarrjaiv, ri ipov fiev ; firj dSiKOS b Oebs b iiriqbepmv rrjv bpyrjv ; Kara avOpmirov Xeym. 6fir) yevoiro' iirel irols Kpivel b Oeos rbv Koafiov; 7el Be rj dXrjOeia rov Oeov iv rm ifioi ¦slrevafian irrepiaaevaev els rrjv Sotjav avrov, ri en Kaym ms d/iaprmXbs Kpivofiai, 8Kal fir) KaOms f3Xaa6AAMCON AYTCON. wO'iSafiev Be on oaa b vbfios Xeyei rois iv rm vbfim XaXei, iva irdv arbfia qbpayfj Kal vitoSikos yevrjrai iras b Koafios rqj Oem- 20Sibn e£ epymV vbfiov oT AikaicoGh- ceTAl haca CApi eNconiON aytoy, Sid ydp vbfiov iiriyvmais dfiaprias. 21vvvl Be ^wpts vbfiov SiKaioavvrj Oeov ire- /H5 epymv 7AAAKApiOI CON A(pe0HCAN Al ANOMIAI KAI CON eTTeKA- AYthGHCAN Al AMApTIAI, 8MAKApiOC ANHp OY Oy MH AopCHTAI KypiOC AMApTIAN. 9o fiaKapiafibs ovv ovros iirl rrjv irepiro firjv rj Kal iirl rrjv aKpofSvariav ; Xeyofiev ydp 'EAopcGH Tto 'ABpAAM h niCTic elc Aikaiocynhn. 10irms oiv iXoylaQrj ; iv irepi- ro/irj ovn rj iv dKpof3varia; ovk iv irepirofirj dXX iv aKpo/3varia- uKal chmbTon eXafiev nepiTOMHC, atppaylSa rrjs BiKaioavvrjs rrjs iriarems rrjs iv th AKpoBYCTiA, els rb eivai avrbv irarepa iravrmv rmv iriarevbvrmv Si aKpofivarias, els rb XoyiaOrjvai avrois [rrjv] BiKaioav- 19 \ / r\ . n S S n vrjv, '¦''Kai irarepa irepirofiins tois ovk bk irepiro firjs fiovov aXXa koi rois aroixovaiv rois ixveaiv rrjs iv 8 T7P05 PQMAIOYI [4 12 aKpof3varla iriarems rov irarpbs r]fi&v 'AfSpad/i. 13Ov yap Sid vbfiov r) iirayyeXia rm 'Aftpadji rj rm airip/ian avrov, rb KXrjpovbfiov avrbv eivai Koafiov, dXXd Bid BiKaioavvrjs iriarems' uel ydp oi iK vbfiov KXrjpovbfioi, KeKevmrai rj iriar is Kal Karrjpyrjrai rj iirayyeXia. 15o yap vb/ios bpyrjv Karepydy%erai, ov Be ovk eanv vb/ios, ovSe irapdf3aais. 16Ata rovro ix iriarems, "va Kara xdpiv, els rb eivai j3ej3aiav rrjv iirayyeXlav iravrl rm airepfiari, ov rm eK rov vbfiov fiovov dXXd Kal rm enc iriarems Af3padfi,(os ianv irarrjp iravrmv rjfimv, v KaOms yeypairrai on TTATepA ttoAAcon IGnoon TeGeiKA ce,) Kare- vavn oil iiriarevaev Oeov rov ^moiroiovvros rovs veKpovs Kai KaXovvros rd firj ovra ms bvra- 18bs irap' eXiriSa iir iXiriSi iiriarevaev els rb yeveaOai avrbv TTATepA ttoAAcon eGNcoN Kara rb elprj/ievov Oy'tcoc ecTAi t6 cnepMA COY' wKai fir) daOevrjaas rrj iriarei Karevbrjaev rb eavrov a&fia [rjSrj] vevexprnfievov, eKarovraerrjs irov virdpxmv, Kal rrjv vetcpmaiv rrjs firjrpas %dppas, 20els Be rrjv iiray yeXlav rov Oeov ov SieKpiOrj rrj diriaria dXXd iveSv- vafimOrj rfj iriarei, Sovs Bb^av rm Oem 21Kal irXrjpo- (popr/Oels on o iirrjyyeXrai Svvarbs ianv Kal iroirjaai. 22Sib [Kal] eAop'cGH aytco eic Aikaiocynhn. 230vk iypdcprj Be Si avrbv fiovov on eAop'cGH aytuj, udXXd Kal Si rj/ias ols fieXXei Xoyi^eaOai, rois iriarevovaiv iirl rbv iyeipavra 'Irjaovv rbv Kvpiov rjfimv e/e veKpmv, 26o? TTApeAoGH Aia rd ttapatttcomata rjfimv Kal rjyepOrj Bid rrjv BiKatmaiv rjfimv. 5 1AiKaimOevres ovv iK iriarems elpijvrjv ex^f-ev irpbs rbv Oeov Sid rov Kvpiov rjfimv 'irjaov Xpiarov, 2Bl oi Kal rijv irpoaaymyrjv iax>JKafiev [rrj iriarei] els rijv 5 is] TTPOI PQMAI0Y2 9 Xapw ravrrjv iv fj earijKa/iev, Kal KavxdifieOa iir iXiriSi rrjs Soljrjs rov Oeov- 3oi fiovov Be, dXXd Kal Kavxd>fieOa ev rals OXiyjreaiv, elSbres on r) OXiyjris virofiovrjv Karep- ya^erai, ir) Be viro/iovij BoKifirjv, rj Be SoKifirj iXiriBa, 6ij Be eAnic oy' KATAic)(fNei. ort rj dydirrj rov Oeov eKKexvrai iv rals KapSlais rjfi&v Sid irvevfiaros dyiov rov SoOevros rjfiiv- 6ei ye Xpiarbs ovrmv rjfimv daOevmv en Kara Kaipbv virep daefimv direOavev. 7 fibXis ydp virep SiKaiov ns airoOavelrai- virep ydp rov dyaOov rdxa ti? Kal roXfia diroOaveiv 8avviarrjaiv Be rijv eavrov dydirrjv els rjfids b Oebs on en d/iaprmXmv ovrmv rjfimv Xpiarbs virep rjfimv direOavev. 9iroXXm ovv fidXXov SiKaimOevres vvv iv rm difian airov amOij- abfieOa 81 airov dirb rijs bpyijs. 10et ydp ixOpol ovres KarrjXXdyrjfiev rm Oem Bid rov Oavdrov rov viov avrov, iroXXm fidXXov xaraXXayevres amOrjabfieOa iv rfj t,mV airov- uou /ibvov Se, dXXd Kal Kavx^ifievoi iv rm Oem Bid rov Kvpiov rjfimv 'Irjaov [Xpiarov], Si ov vvv rrjv KaraXXayrjv iXafiofiev. 12 Aid rovro mairep Si evbs avOpmirov rj dfiapria els rbv Koa/iov elarjXOev Kal Sid rrjs dfiaprias 0 Odvaros, Kal ovrms els irdvras dvOpmirovs o Odvaros BirjXOev icp' m irdvres rjfiaprov—. 13axpi ydp vbfiov dfiapria rjv iv Koa/im, d/iapria Se oiK iXXoydrai fir) ovros vofiov, udXXd if3aaiXevaev 0 Odvaros dirb 'ASdfi fiexpi Mmvaems Kal iirl rovs firj djiaprrjaavras iiri rm 0/101- m/iari rrjs irapafSdaems 'ASdfi, os ianv rviros rov fieXXovros. uaXX' oix **? T0 'napdirrmfia, ovrms [Kal] rb Yapto"7xa* el ydp rm rov evos irapairrmfiari 01 iroXXoi direOavov, iroXXm fidXXov ij %«/«? rov Oeov Kal ij Smpea iv va/jiT* TV T0V £vbs avOpmirov Irjaov Xpiarov ets 10 TTP02 PQMAI0Y2 [5 is tov? iroXXovs iirepiaaevaev. leKal oix *)? ^l' ^vo^ afiaprrjaavros ro Bmprjfia- rb fiev ydp Kpifia if; evos et? KaraKpifia, rb Be xdpiafia iK iroXXmv irapairrmfidrmv els SiKaimfia. 17et iyap rm rov evos irapatrrm/ian b Odvaros ifSaaiXevaev Bid rov evos, iroXXm fidXXov oi rrjv irepiaaeiav rijs %a/3tT0? Kal [rijs Smpeas] rijs Bi Kaioavvrjs XafifSdvovres iv %mrj fiaaiXevaovaiv Bid rov evos 'Irjaov Xpiarov. 18"Apa oiv ms 81 evbs irapairrmfiaros et? TraWa? dvOpmirovs els KaraKpifia, ovrms Kai St evbs SiKaimfiaros els irdvras dvOpmirovs et? SiKalmaiv £mijs' 19mairep ydp Bid rijs irapaKoijs rov evbs avOpmirov dfiaprmXol KareardOrjaav ol iroXXol, ovrms Kal Bid rijs viraKoijs rov evbs SUaioi Karaara- Orjaovrai oi iroXXol. 20vbfios Se irapeiaijXOev 'iva irXeo- vaay ro irapairrm/ia- ov Se iirXebvaaev 1] dfiapria, virepeireplaaevaev rj x^Pl<>> 21?va mairep ifiaalXevaev r) afiapna iv rm Qavarm, ovrms Kal rj x^Pl<> fiaaiXevarj Sid BiKaioavvrjs et? £mrjv almviov Sid 'Irjaov Xpiarov rov Kvpiov rjfi&v. 6 aTt oiv ipov fiev; iiri/ievm/iev rfj dfiapria, 'iva V X^P^^ irXeovdarj ; 2 fir) yevoiro- oinves direOdvofiev rfj dfiapria, ir&s en £rjao/iev iv airfj ; 3rj dyvoelre on oaoi if3airrlaQrjfiev els Xpiarov ['Irjaovv] els rbv Qdva- rov airov i^airriaQrjjiev ; iavverd A"7 yevoiro- 16ov« o'lBare on m irapiardvere eavrovs SovXovs et? viraKorjv, BovXoi iare m viraKovere, ijroi dfiaprias et? Odvarov rj viraKoijs els SiKaioavvrjv; 17 xdpis Be to? Oem on rjre SovXoi rrjs afiaprias virrjKovaare Be iK xapSlas et? bv irapeBbOrjre rvirov SiSaxfjS, 18 iXevQepmOevres Be dirb rijs dfiaprias eSovXmOrjre rfj SiKaioavvr/- 19dvQpanrivov Xeym Sid rrjv daOeveiav rijs aapKOS vfimv &airep yap irapearrjaare ra fieXi) ifimv SovXa rfj aKaOapaia Kal rfj dvofila [els rrjv dvofiiav], ovrm vvv irapaarrjaare rd fieXrj vp,mv SovXa rfj SiKaioavvr/ els dyiaafiov 20'bre yap SovXoi rjre rrjs dfiaprias, eXevOepoi r/re rfj SiKaioavvr/. 21riva oiv Kapirbv et^eTe totc iopjirjv Be Xaf3ovaa rj dfiap ria Bid rijs ivroXijs Kareipydaaro iv ifiol iraaav iiri- Qvfilav, %a>/>t? yap vbfiov dfiapria veKpd. 9iym Be e£mv %tupt? vbfiov irore- iXOovarjs Be rijs ivroXijs rj dfiapria dvetyjaev, 10iym Be diriQavov, Kal evpiQr/ fioi rj ivroXrj rj et? %mrjv avrrj et? Oavarov urj ydp dpapria dcpopfir)v Xafiovaa Bid rijs ivroXijs i^tjirdrrjaev fie Kal St' airijs aireKreivev. ^mare o fiev vo/ios ayios, Kal rj ivroXr) dyia Kal BiKala Kal dyaOrj. 13To ovv dyaOov 8 3] TTPOI PQMAIOYZ 13 ifiol iyevero Odvaros ; firj yevoiro • dXXa rj dfiapria, 'iva cpavfj dfiapria Bid rov dyaOov fioi Karepya^ofievrj Oavarov Xva yevrjrai KaO' iirep/SoXrjv d/iaprmXbs r) dfiapria Bid rijs ivroXijs. uoiSafiev ydp on b vb/ios irvevfiariKOS ianv- iym Be adpKivbs elfii, ireirpafievos virb rrjv dfiapriav. 15o ydp Karepyd&fiai oi yivmaKm- oi yap o OeXm rovro irpdaam, dXX o fiia& rovro iroi&. 16et Se o oi OeXm rovro iroi&, avvcf>rjp,i rm vbfim on KaXbs. 17Nwt Se ovKeri iym Karepyd^o/iai airb dXXd 1 s « )j\c / 10 *£ \ rr s s r\ rj evoiKovaa ev e/101 afiapna. 1Boiba yap on ovk oiKei iv ifioi, rovr eanv iv rfj aapKi fiov, dyaOov ro yap OeXeiv irapaKeirai fioi, rb Be Karepyd^eaOai ro KaXov ov- 19oi yap b OeXm iroi& dyaOov, dXXa b oi OeXm \ -. r 90 s t\\ A s rt r-. r, n KaKov rovro rrpaaam. et oe o ov veXm rovro iroim, oiKiri iym Karepyd^ofiai airb dXXa ij o'lKovaa iv ifiol dfiapria. 21 ILvpiaKm dpa rbv vbfiov rm QeXovn ifiol iroieiv ro koXov on e/ioi ro KaKov irapaKeirai- '¦'¦avvij- So/iat yap rm vbfim rov Qeov Kara rbv earn avOpmirov, ^fSXeirm Be erepov vbfiov iv rois fieXeaiv fiov dvnarpa- revbfievov rm vbfim rov voos fiov Kai aiXfiaXmn^ovra fie [iv] rm vbfim rijs dfiaprias rm ovn ev rois fieXeaiv fiov. 2iraXaiirmpos iym dvQpmiros- ris fie pvaerai ix tov am/iaros rov Oavarov rovrov; 25xdpis [Se] rm Oem Sid 'Ir/aov Xpiarov rov Kvpiov rjfi&v. apa ovv airos iym rm fiev voi BovXevm vbfim Oeov, rf/ Se aapKi vofim dfiaprias. 8 1OiSev dpa vvv KaraKpifia rois iv Xpiarm 'Ir/aov- 2o yap vbfios rov irvevfiaros rijs £mijs iv Xpiarm 'Irjaov rjXevQepmaev ae diro rov vo/iov rijs dfiaprias Kal rov Oavarov. 3rb yap dSvvarbv rov vbfiov, iv m rjaOevei Bid rijs aapKOS, b Oebs rbv eavrov viov irefi^as iv bfioimfiari aapxbs dfiaprias Kai irepi 14 TTPOS PQMAIOYZ [8 3 dfiaprias KareKptve rrjv dfiapriav iv rfj aapKi, 4iva ro SiKaimfia rov vbfiov irXrjpmOfj iv rjpiv rois firj Kara adpKa irepiirarovaiv aXXa Kara irvevfia- boi yap Kara adpKa ovres rd rijs aapKOS cppovovaiv, oi Be Kara irvevfia rd rov irvevfiaros. erb yap cppbvrjpa rrjs aapKOS Odvaros, rb Be cppbvrjpa rov irvevfiaros %mij Kal elprjvrj- 7Sibn rb cppbvrjfia rijs aapKOS exOpa et? Oeov, rm ydp vbfim rov Qeov oix virordaaerai, ovSe ydp Svvarai- 8oi Be ev aapKi ovres Oem dpeaai oi Bvvavrai. 9'T/iels Se oiK iare ev aapKi dXXa iv irvevpan, eiirep irvevpa Qeov o'lKel iv vpiv. el Se Tt? irvevfia Xpiarov S SI f j sr s ~ SI) S t\\ -KT \ s ovk exei, ovros ovk eanv avrov. luet oe A-piaros ev ifilv, rb fiev a&pa veKpbv Bid dpaprlav, rb Se irvevpa %mrj Bid SiKaioavvrjv. nel Be rb irvevpa rov iyelpavros rbv 'Irjaovv eV veKp&v o'lKel ev vpiv, b iyeipas iK veKp&v Xpiarov 'Irjaovv %moiroirjaei [Kal] rd Ovrjrd ampara vp&v Bid rov ivoiKovvros avrov irvevparos iv vpiv. 12 "Apa ovv, dBeXcpoi, bqbeiXerai iapev, oi rfj aapKi rov Kara adpKa %f)v, 13el ydp Kara adpKa %rjre peXXere diroQvrjaKew, el Se irvevpan rds irpdf;eis rov amparos Qavarovre tfjaeaQe. uoaoi yap irvevpan Qeov dyovrai, ovroi vioi Oeov eiaiv. lsoi ydp iXdf3ere irvevpa SovXeias iraXiv et? cf>of3ov, aXXa iXdfiere irvevpa vioOeaias, iv & Kpd%opev 'A/3/3a o irarrjp- leairb rb irvevpa avvpap- rvpel rm irvevpan rjp&v on iapev reKva Oeov. 17et Se reKva, Kai KXrjpovopoi- KXrjpovopoi pev Oeov, avvKXrj- povbpoi Be Xpiarov, eiirep avvirdaxopev Iva Kal avv- Sof;aaO&pev. 18Aoyi£opai ydp on ovk dgia rd iraOrjpara rov vvv Kaipov irpbs rrjv peXXovaav Sbfjav diroKaXvcpQijvai et? rjpds. 19rj ydp drroKapaSoKia rijs Knaems rrjv airoKaXvyfriv r&v vi&v rov Oeov direKSexerai- 8 35] TTPOI PQMAIOYI 15 rfj yap paraibrrjri rj Kriais virerdyrj, oix ^K°wo"a aXXa Sid rbv virordgavra, icp' eXirlBi 21on Kal airr) ij Kriais eXevOepmOijaerai dirb rijs SovXeias rijs cpOopds et? rrjv eXevOepiav rijs Sbf-rjs r&v reKvmv rov Oeov. oiSa/iev ydp on iraaa rj Kriais avvarevd^ei Kal avvm- Sivei axpi rov vvv ^oi povov Se, dXXd Kal airol rrjv dirapxvv rov irvevfiaros exovres [rjpels] Kal airol iv iavrois arevd^opev, vloOeaiav direKSexbpevoi rrjv diro- Xvrpmaiv rov amparos ijp&v. 2irfj ydp iXiriSi iam- Orjpev eXirls Se jSXeiro pevrj oiK eanv iXiris, b ydp jSXerrei ris eXiri^ei ; 26et Se b ov ftXeiro/iev iXiri^opev, Si viropovijs direKSexbpeQa. 26' Qaavrms Be Kal rb irvevfia avvavnXapjSdverai rfj daOevelq r)p&v to ydp ri irpoaevf^m/ieQa KaOb Bel oiK o'lSa/iev, dXXd airb rb irvevpa virepevrvyxdvei arevaypols dXaXrjrois, 27d Se ipavv&v rds KapBias oiSev rl rb cppbvrjpa rod irvevfiaros, bn Kara Qeov ivrvyxdvei virep dylmv. 28o'iSapev Be bn rois dyair&ai rbv Oebv irdvra avvepyel [b Qebs] et? dyaOov, rois Kara irpbOeaiv kXijtoZs oiaiv. 29bn ovs irpoeyvm, Kal irpompiaev avppopcpovs rijs e'lKovos rov viov avrov, et? to eivai avrov irpmroroKov iv iroXXois dSeXcpols- 30ovs Be irpompiaev, rovrovs Kal iKaXeaev Kal obs iKaXeaev, rovrovs Kal iSiKaimaev ovs Be iBi- r r \ sts 1 1- qi rjs r ¦ *? s n Kaimaev, rovrovs Kai eoogaaev. oi It ovv epovpev irpbs ravra; el b Oebs virep rjfi&v, rls KaO' rjp&v; 32o? iye rov ISiov viov ovk icpeiaaro, dXXa virep rjpmv iravrmv irapeSmKev avrbv, irms ovxf Kal avv avrm rd irdvra rjpiv yaptaeTat; 33ti? iyKaXeaei Kara iKXeKrmv Oeov; Oebs 6 Aikaicon" ^ti'c d katakpincon; Xpiarbs ['Irjaovs] b diroOavmv, fidXXov Se iyepOels [e« veKpmv], bs ianv cn AeliA TOY 0£°Y, °S ^ ivrvyxdvei virep rjpmv 35rls 16 T7P0I PQMAIOYZ [8 35 rjpas ^oiptcret O7ro rijs dydirrjs rov ypto-TOi); OXi^is rj arevoxcopia rj Simypbs rj Xipbs rj yvpvbrrjs r) kIvSwos rj pdxaipa ; 36 KaOms yeypairrai on "EN6K6N COY GANATOYM60A 6AHN THN HMepAN, eAop'cGHMBN cbc npoBATA ccpArflc 01 aXX ev rovrois iraaiv virepviKmpev bia rov ayairrj- r aavros rjpas. 38ireireiapai ydp on ovre Odvaros ovre £mrj ovre dyyeXoi ovre dpxal ovre ivearwra ovre peXXovra ovre Svvdpeis 39ovre iitympa ovre f3d0os ovre ns Kriais irepa Bvvrjaerai rjpas %o>picrat dirb rijs dydirrjs rov Oeoii rijs iv Xpiarm Irjaov rm Kvpim rjpmv. 9 1 'AXijOeiav Xeym iv Xpiarm, ov "slrevBopai, avv- paprvpovarjs poi rijs avveiBrjaems pov iv irvevpan dyim, 2bn Xvirrj poi eanv peydXrj Kal dSiaXeiirros bSvvrj rfj KapSia pov- 3rjvxoprjv ydp dvdOepa eivai avros iym airb rov xplo'TOv virep rmv dSeXcpmv pov rmv avyyevmv pov Kara aapKa, io'irives elaiv 'laparjXelrai, mv ij vloQeaia Kal ij Sofja Kal al BiaOrJKai Kal r) vopo- Oeala Kal rj Xarpeia Kal al iirayyeXlai, 5mv ol irarepes, Kal if; mv b XPLa"r°S to Kara adpKa, b mv iirl iravrmv, Oebs eiXoyrjrbs et? rovs aimvas' dprjv. 6On'y otof Se OTt eKireirrmKev 0 Xoyos rov Oeov. ov ydp irdvres ol if; 'laparjX, ovroi 'lapaijX- 7ov8' on elalv aireppa 'A/3padp, irdvres reKva, dXX' 'En 'Icaak KAHGHceTAi' coi cnepMA. 8towt' eanv, ov rd reKva rijs aapKos ravra reKva rov Oeov, dXXd ra reKva rrjs iirayyeXlas Xoyi^erai et? aireppa- 9 iirayyeXlas ydp b Xbyos ovros Kata ton KAipoN TOyTON eAeYCOMAI KAI ecTAi th ^.AppA yioc luoii povov be, dXXa Kal 'Vef3eKKa if; evbs Kolrrjv exovaa, 'laaaK rov irarpbs rjpmv x} prjirm ydp yevvrjQevimv prjSe irpaf;dvrmv 9 27] T7P0I PQMAIOYI 17 Tt ayaOov rj cpavXov, 'iva rj Kar iKXoyrjv irpbQeais rov Oeov pevrj, oiK ifj epymv dXX' ix rov KaXovvros, 12ippe0ij airy on '0 MeizcoN AoYAejcei Tto eAACcoNr 13Ka0direp yeypairrai Ton 'IakcoB H'rAnHCA, ton Ae 'Hcay bmichca. Tt ovv ipov pev ; pr) dSiKia irapd rm Oem; pr) yevoiro- 15rm Meouo-ei yap \e7et 'EAbhcco on an eAeco, kai oiKTeipHcto on an oiKTeipco. 16apa oiv oi rov OeXovros ovSe rod rpexovros, dXXa rov eXe&vros Oeov. 17Xiyei ydp r) ypacprj rm 6dn~oc AfTtoN, KAI eic TA nlpATA THC oiKOYMlNHC TA pHMATA AYTCON. 19dXXd Xeym, fir) 'laparjX ovk eyvm; irp&ros Mmvaijs Xeyei 'Erto nApAZHAcdcco vpas en' oyk eGNei, In' eGNei acynItco nApoppto vpas. 20'Haalas Se diroroXfia Kal Xiyet EfplGHN TO?C 6M6 MH ZHTOYCIN, CMthANHC IreNOMHN TO?C ImI mh InepayrcociN. 21irpbs Se rbv 'laparjX Xeyei "OAhn thn HMepAN eSene- TACA TAC Xe^P*C M°Y nP0C AA°N ATTeiGofNTA KAI ANTI- AeroNTA. 11 1Aeym oiv, pr) AncbcATO d Gedc ton Aaon ay'toy; pV ^voito- Kal ydp iym 'laparjXelrrjs eipi, iK airepparos 'Af3padp, cpvXijs Beviapeiv. 2ofK AncbcATO 6 Gedc ton Aaon Af™? bv irpoeyvm. t) ovk tfBare iv 'UXela ri Xeyei rj ypacprj, ms ivrvyxdvei rm B2 20 TTPOZ PfiMAlOYZ [11 2 Oem Kara rov 'laparjX; 3Kfpie, Tofc npocpHTAC coy &u&- KTeiNAN, ta' GYCiACTHpiA coy katIcka^an, KApb fneAei'cpGHN monoc, ka'i zhtoycin thn YYXHN M°Y- 4a^A.a Tt \e7et avrm b %p7j/*aTt07to? ; KATeAmoN ipavrm enTAKicxiAi'oYC ANApAC, omNec OYK 6KAMYAN TONY th BaaA. 5 ovrms ovv Kal iv rm vvv xaipm Xlppa Kar iKXoyrjv %aptTo? yeyovev 6et Se xo-Pl'rl>> ovKeri ifj epymv, iirel rj X",PcGaAmoyc toy mh BAeneiN KAI cota toy mh AKofeiN, ecoc thc CHMepoN HMepAC. 9Kal AaveiS Xeyei TeNHGHTCO H TpAneZA AfTCON eic nAPAA kai eic GHpAN ka! eic cka'nAaAon ka'i eic ANTAndAOMA AYT0?C, 10ckoticGhtcocan oi o0GaAmo'i ay'tcon toy mh BAeneiN, KAi TON NCOTON AfTCON AlA nANTOC CYNKAM^ON. nAeym ovv, fir) eirraiaav 'iva ireamaiv; pr) yevoiro- dXXa rm avr&v irapairrmpan rj amrrjpia rois eOveaiv, et? to nApAZHAtocAi avrovs. "et be ro irapairrmpa avrmv irXovros Koapov Kal ro rjrrr/pa avr&v irXovros iOv&v, iroam paXXov ro irXrjpmfia avr&v. 13'Tp,lv Be Xeym rois eOveaiv. icp' Saov fiev ovv elfil iym iOv&v airbaroXos, rr/v Siaxoviav fiov Sofjd^m, uei irms irapatyjXmam pov rrjv aapxa xal amam nvds ifj avr&v. 15et 7ap rj airofSoXrj avr&v xaraXXayrj xbapov, ris rj irpbaXrjp^is el prj %mrj ix veKp&v ; 16et Be rj dirapxr) dyia, Kal rb cpipapa- Kal el rj pl£a dyia, xal ol xXdSoi.' 17Et Se Ttfe? r&v xXdSmv ifjexXdaQr/aav, ai Be dypieXaios mv ivexevrplaOrjs iv avrois xal avv- xoivmvbs rijs pi^rjs rrjs iribrrjros rijs iXaias iyevov, 11 33] TTPOZ PfiMAIOYZ 21 18 pi?? KaraKavx& T®v xXdSmv el Se KaraKavxdaai, ov av rrjv pi^av f3aard£eis aXXa ij pi£a ae. 19 e'pet? oiv JLfjexXdaQrjaav xXdSoi iva iym ivKevrpiaQ&. 20KaX&s' rfj airiana ifjexXdaOr/aav, av Se rfj iriarei earrjxas. pr) v-sfrTJXa cppbvei, dXXd cpoftov- 21et ydp 0 Oebs r&v Kara cpvaiv KXdSmv ovk icpelaaro, ovSe aov cpelaerai. '¦'toe ovv XPVa"ro'rVTa Kai arroropiav oeov eiri pev rovs ireaovras diroropla, iirl Be ae xpyo~T6rrjs Oeov, idv iiri- r * r »\\\» / 9s s n pevys rf/ xpyo~Torrjri, eirei xai av eKKoirrjarj. ^ KaKeivoi Be, idv prj eiripevmai rfj diriaria, ivKevrpiaQrjaovrai' Bvvarbs ydp ianv 6 Qebs irdXiv ivKevrpiaai avrovs. 91 > \ \ s « \ 1 / sy r » -, r Mei yap av ex rrjs Kara cpvaiv e^eKoirys aypieXaiov Kal irapd cpvaiv iveKevrpiaOrjs els KaXXieXaiov, iroam fidXXov oiroi ol Kara cpvaiv ivKevrpiaQrjaovrai rfj IBia eXaia. 26OiS yap OeXm ifids dyvoeiv, dBeXcpoi, to fivarrjpiov rovro, iva prj rjre iv iavrois cppovipoi, on irmpmais dirb fiepovs rm 'laparjX yeyovev «%pt ov ro irXrjpmfia rmv iQvmv elaeXOfj, 26koI ovrms iras laparjX amOrjaerai- KaOms yeypairrai "HSei Ik Zicon 6 pYOMeNoc, ATTOCTpe T% BoOeiarjs poi iravrl rm ovn iv vpiv prj virepcppovelv irap o Bel cppovelv, dXXa ippovelv els rb amcppovelv, eKaarm to? o (9eo? ipepiaev perpov iriarems. 4 KaOdirep yap iv evi ampan iroXXd peXrj exopev, rd Be peXrj irdvra oi rrjv airrjv e%et irpafjiv, 6 ovrms oi iroXXoi ev a&pa iapev iv Xpiarm, rb Be xaO' els dXXijXmv peXrj. 6 "E^oz/Te? Se ^aptcr^aTa Kara rrjv X<^Piv Thv SoOelaav rjpiv Bidcpopa, etre irpocpy- reiav Kara rrjv dvaXoylav rijs iriarems, 7 e'lre Siaxoviav iv rfj SiaKovla, e'lre b BiSdaKmv iv rfj BiSaaKaXla, 8elre b irapaxaX&v iv rfj irapaKXrjaei, b peraSiBovs iv dirXb- ryn, o irpolardpevos iv airovBfj, b eXe&v iv iXapbrrjri. 9rj dydiry dvviroKpiros. diroarvyovvres rb irovypbv, KoXXmpevoi rm ayaOm- 10rfj cpiXaSeXcpia els dXXi/Xovs cpiXoaropyoi, rfj npfj dXXrjXovs irpoyyovpevoi, ^rrj airovBfj prj oKvypoi, rm irvevpan ^eovres, rm Kvpim 13 7] TTPOZ PfiMAIOYZ 23 8ou\evoi>Te?, 12rfj iXiriSi ^atpovTe?, rfj OXiyfrei viro- pevovres, rfj irpoaevxfj irpoaxaprepovvres, 13rals %petat? rmv ayimv Koivmvovvres, ryv cpiXofjevlav SimKovres. ueiXoyelre rovs BimKovras, eiXoyelre Kal prj KarapaaQe. 15%atpetj> perd ^aipoi/T&w, KXaieiv perd KXaibvrmv. 16 ro airo els aXXrjXovs cppovovvres, py ra vtyyXa cppo vovvres aXXa rois raireivols avvairaybpevoi. mh pNecGe (npoNiMOi nAp' baytoTc 17 /iijSevl Kaicbv dvrl xaxov airo- SiSbvres- npONOofMeNOi kaAa eNcbniON iravrmv ANGpcbncoN' 18et Svvarov, ro ifj vp&v perd iravrmv dvQpmirmv elpy- r iq\f \i^« 9 r s- ~. \ vevovres' py eavrovs exbixovvres, ayairyroi, aXXd Sore roirov rfj bpyfj, yeypairrai ydp 'Emo'i IkAi'khcic, iym ANTAnoAcbcco, Xeyei K.vpios. 20aXXd ed\n neiNA d IxGpdc coy, T^Mize ayton" Ian AnfA, noTize AfTON- toyto TAp noicoN ANGpAKAC nYpdc ccopefceic In'i thn kbiJiaAhn « 91 \ n f \ /. r. S-, -. \ r S *. aytoy. py vixm viro rov xaxov, aXXa vixa ev ™ ayaOm rb xaxov. 13 1 Ilao-a tyvxy ifjovaiais iirepexovaais viroraaaeaOm, oi yap eanv ifjovala el prj iirb Oeov, al Be ovaai virb Oeov rerayfievai elalv 2 mare b dvnraaaofievos rfj ifjovaia rfj rov Oeov Bia- rayfj dvQearyxev, ol Se dvQearyxores eavrols xpipa Xyfiyfrovrai. 3oi ydp apxovres ovx elalv cpbf3os rm ayaOm epym dXXd rm xaKm. OeXeis Se pr) cpo^elaOai ryv ifjovaiav; rb dyaOov iroiei, Kal efjeis eiraivov ifj avrrjs- i0eov yap SiaKovos ianv aoi els rb dyaOov. idv Be rb xaxov iroifjs, cpo^ov • oi ydp elxfj rrjv pdxai- pav cpopel- Qeov yap Sidxovos ianv, ckBikos et? bpyrjv rm rb KaKov irpdaaovn. 5Sib dvdyxy virordaaeaQai, oi povov Sid rijv bpyrjv aXXa xal Bia rrjv avvelSyaiv, eSid rovro ydp Kal cpbpovs reXelre, Xeirovpyol ydp Qeov elalv et? auTo rovro irpoaKaprepovvres. 7airbSore irdai 24 TTPOZ PQMAIOYZ [13 7 Ta? ocpeiXds, rm rbv (pbpov rbv cpbpov, rm ro T6\o? to reXos, rm rbv cpbj3ov rov cpofSov, rm T77Z/ npyv rrjv npyv. 8M77Sey( pyBev bcpelXere, el prj ro dXXyXovs ayairav o yap ay airmv rbv erepov vopov ireirXypmxev. 9ro yap Of Moixefceic, Of cboNefceic, Of KAeyeic, Oyk IniGYMH- ceic, xal et Tt? erepa ivroXrj, iv rm Xoym rovrm dva- xecpaXaiovrai, [iv rep] 'ArAnHceic ton nAHCiON coy cbc cbayton. 10y dydiry rm irXyaiov xaxov oix ipyd^erai- irXrjpmpa oiv vbpov y dydiry. uKat rovro elSbres rbv xaipbv, on mpa ySy vpas ifj virvov iyepOijvai, vvv yap eyyvrepov rjfimv rj amrypia y ore iiriarevaapev. 12y vvfj irpoexoyjrev, rj Be rjpepa yyyixev. diroOmpeOa ovv rd epya rov axbrovs, ivSvampeOa [Be] rd oirXa rov cpmrbs. 13ft>? iv ypipa eiaxv/ibvms irepnrarrjampev, py xmpois xal peOais, prj xolrais xal daeXyeiais, prj epiBi xal ^rjXm. uaXXd ivSvaaaOe rbv xvpiov 'lyaovv Xpiarov, xal rijs aapxbs irpbvoiav prj iroielaOe et? iiriOvplas. 14 1Tof Be daQevovvra rfj iriarei irpoaXapf3d- veaOe, prj et? Biaxplaeis SiaXoyiapcov. 2o? pev iriareiiei cpayelv irdvra, b Se daOevmv Xdxava iaOlei. 3b iaOimv rbv py iaOiovra prj ifjovOeveirm, b Se pij iaOimv rbv iaQiovra py xpiverm, b Oebs ydp avrbv irpoaeXd^ero. iai rls ei o xplvmv aXXbrpiov olxeryv ; rm ISlm xvplm aryxei rj iriirrei- araOyaerai Se, Svvarei ydp b xvpios arijaai avrbv. 6o? pev [ydp] xpivei ypepav irap' ypepav, o? Se xpivei iraaav rjfiepav exaaros iv rm ISlm vol irXtjpocpopeiaQm' 6o eppovmv ryv ypepav xvplm cppovel. xal b iaOimv xvplm iaOlei, evxapiarel yap rm Oem- xal o py iaOimv xvpim oiK iaOlei, Kal ei/^aptIZA toy Ibccai, KAI 6 ANICTAM6N0C ApxelN IGNCON- In' aytco I'Gnh e'AniofciN. 13 o Be Oebs rijs eXirlSos irXypmaai vpas irdays yapa? Kat eipyvrjs iv rm iriareveiv, et? rb irepiaaeveiv vpas iv rfj iXiriSi iv Swdpei irvevparos dyiov. 15 27] TTPOZ PfiMAIOYZ 27 14IIe'7reto-p;at Se, dBeXcpoi pov, xal airbs iym irepl vp&v, on xal airol pearoi iare dyaOmavvys, ireirXy- pmpevoi irdays rys yvmaems, Svvapevoi xal aXXyXovs vovOereiv. 16 roXpyporepms Be eypayjra vpiv dirb pepovs, ms eiravapipvyaKmv ipas, Sta rrjv xdpiv rrjv SoOeiaav poi dirb rov Oeov 16et? rb elval pe Xeirovpyov Xpiarov 'lyaov els ra eOvy, lepovpyovvra rb eiayyeXiov rov Oeov, 'iva 7eiT7Tai y irpoacpopd r&v iOv&v eiirpbaSeKros, yyiaapevy iv irvevpan dylm. 17e^a) oiv [ryv] Kavxy- aiv iv Xpiarm lyaov rd irpbs rbv Oebv 18oi ydp roXpyam n XaXelv mv oi Kareipydaaro Xpiarbs St' >~5f \ s/s ~ -. I \ sr SQ s t\ / epov et? viraKoyv euvmv, Xoym xai epym, l"ev ovvapei ay/ieimv xal repdrmv, iv Swdpei irvevparos [07101;] • mare fie airb 'lepovaaXyp xal xvxXm /teyjoi tov iWupt- kov ireirXypmKevai rb eiayyeXiov rov xPla~TOV> w ovrms Se cpiXor ipov pev ov eiayyeXl^eaQai oix °'7r01' mvopaaOy Xpiarbs, 'iva prj iir' aXXbrpiov OepeXiov olxo8op&, 21a\\a xaQms yeypairrai "OfONTAI oTc 0fK ANHrrlAH nep'l AYTOY, Ka) 0°\ ofK AKHKOACIN CYNHCOYCIN. ^Ato xal ivexoirrbfiyv rd iroXXd rov eXQeiv irpbs vpas' 23vvvl Be pyxen roirov exmv iv rois xXipaai rovrois, iiriirbOetav Se excov rov iXQelv irpos vpas airo ixav&v ir&v, ^ms av iropevmfiai et? rrjv ^iraviav, eXirl^m yap Siairopevbpevos QedaaaOai vpas Kai vep vp&v rrporrepcpQrjvai ixei idv vpmv irp&rov diro pepovs ipirXya0&, — 25vvvl Se iropevopai et? 'lepovaaXyp Sia- xov&v rois dylois. 26yiSbxyaav ydp MaKeBovla Kal Axala Koivmvlav nvd iroiyaaaOai et? rois 7Tto>%ou? rmv dylmv rmv iv 'lepovaaXyp. m yiSoKyaav ydp, Kal bepeiXerai elalv air&v el ydp rois irvevpariKOis avr&v 28 TTPOZ PfiMAIOYZ [15 27 iKoivmvyaav rd eOvy, ocpeiXovaiv xal iv rois aapxixols Xeirovpyijaai airois. 2S rovro oiv iirireXeaas, koi acppa- yiad/ievos avrois rbv xapirbv rovrov, direXevaopdi Si r r, s ^» 1 9Q 9 pt e> \ r/ s / \ f .» » vpmv et? Ziraviav ^oiba be on epxvpevos irpos vpas ev irXypmpari evXoyias Xpiarov iXevaofiai. 30 Ilapa- xaX& Be vpas [, dBeXcpoi,] Bid rov xvpiov yp&v 'lyaov Xpiarov xal Bid tt)? dydirys rov irvevparos avva- ymviaaaOai poi iv rals irpoaevxals virep ipov irpbs rbv Oeov, 31iva pvaO& dirb r&v direiQovvrmv iv rfj 'lovSala xal y Siaxovia pov y et? 'lepovaaXyp eiirpba- SeKros rois dylois yevyrai, 32Tva iv %apa iXQmv irpbs vpas Bid QeXyparos Qeov awavairavampai vpiv. 33d Be Oebs rijs elpyvys perd iravrmv vp&v. dpyv. 16 1Xvvlarypi Se vpiv <$>olftyv rrjv dSeXeprjv yp&v, oiaav [koi] SiaKovov rijs iKKXyalas rijs iv Kevxpeals, 2Tva irpoaSefjyaQe avrrjv iv Kvplm dfjlms rmv dylmv, Kal irapaarijre airy iv m av vp&v XPV^V Tpdiypari, xal ydp airy irpoardns iroXX&v iyevrjOy Kal ipov avrov. 3' AairaaaaOe TIplaKav Kal 'AkvXov rois awepyovs pov iv Xpiarm 'lyaov, ioinves virep rrjs ¦sjrvxys pov rbv eavr&v rpdxyXov virkQyKav, ols oiK iym pbvos evYttptcTW dXXa xal iraaai ai ixxXyaiai r&v iOv&v, 6 xal t?;!/ xar oixov avrmv ixxXyaiav. aairaaaaOe 'Hiralverov rov dyairyrbv pov, os ianv dirapxy rijs 'Aaoas els Xpiarov. 6 aairaaaaOe M.aplav, yns 7ro\\a ixoiriaaev els vpas. ' aairaaaaOe ' AvSpbvixov Kal 'lovviav rovs avyyeveis pov xal avvaiXpaXmrovs pov, o'irives elaiv iiriaypoi iv rois diroaroXois, o'l xal irpb ipov yeyovav iv Xpiarm. 8dairdaaaOe ' ApirXidrov rbv dyairyrbv pov iv Kvpim. 9 aairaaaaOe OipfSavbv 16 23] TTPOZ PfiMAIOYZ 29 rov avvepyov rjpmv iv Xpiarm xal Xrdxvv rbv dyairyrbv pov. 10 aairaaaaOe 'AireXXijv rbv Bbxipov iv Xpiarm. aairaaaaOe rovs ix rmv ' Apiarof3ovXov. ^aairaaaaOe UpmSimva rbv avyyevij pov. aairaaaaOe rovs ix rmv Napxiaaov rovs ovras iv xvplm. 12dairdaaa0e Tpv- epaivav xai Tpvepmaav rds Koirimaas iv xvpim. aaira aaaOe Tlepaioa ttjv ayairyryv, yns iroXXa ixoiriaaev ev xvpim. 13aairdaaaQe 'Vovcpov rbv ixXexrbv iv xvpim xal ryv pyrepa airov xal ipov. udairdaaaQe ' Aavv- xpirov, QXeyovra, 'ILppijv, Uarpbf3av, 'Eppav, xal rovs avv airois dSeXcpovs. ls aairaaaaOe QiXoXoyov xal lovXiav, Nr/pea xal rrjv dSeXcPyv avrov, xal 'OXvpirdv, \ \ \ >« 1 1 r 1ft > * ' a xai rovs aw avrois iravras ayiovs. Aairaaaaae aXXyXovs iv cpiXypan dylm. ' Aaird^ovrai vpas al ixxXyaiai iraaai rov xPl0~r°v- 17UapaxaXm Se vpas, aSeXcpoi, axoireiv rovs rds Sixoaraaias xal ra axdvSaXa irapd rrjv SiSaxyv yv vpeis ipdOere iroiovvras, xal ixxXlvere air avrmv 18 ol ydp roiovroi rm xvpim ypmv Xpiarm ov Sov- Xevovaiv dXXd rfj eavrmv xoiXla, Kal 81a rijs XP7)0"*"0" Xoyias xal evXoylas ifjairarmai ras xapSlas rmv sr in I \ t « I \ 5 I s,r axaxmv. y yap vpmv viraxoy et? iravras acpixero- id> vpiv ovv xalP(i>' QiXm Se vpas aoepovs [pev] eivai els rb dyaOov, dxepaiovs Be els rb xaxov. 20d Se Qebs ttj? elpyvys avvrplifrei rbv Xaravav virb rovs irbSas ifimv iv rdxei- 'H %apt? rov xvpiov ypmv 'lyaov peO' vpmv. ^'Aaird^erai vpas TipbOeos b avvepybs [pov], xal Aovxios Kal 'Idamv Kal 'Zmaiirarpos ol avyyeveis aov. 22daird£opai vpas iym Tepnos b ypdijras rrjv iiriaroXyv iv xvplm. 23 daird^erai vpas Yalos b fjevos JO TTPOZ PfiMAIOYZ [16 23—27 pov xal oXys rijs ixKXyalas. daird^erai vpas ' ILpaaros b olxovbpos rijs irbXems xal K.ovapros b dBeXcpbs. 26Ta5 Be Bvvafievm vpas aryplfjai xard rb evay yeXiov pov xal to Kijpvyfia 'lyaov Xpiarov, Kara diroKaXvyJriv pvarypiov XP0V01'> ciimviois aeaiyypevov 26cpavepm0evros Be vvv Bid re ypacpmv irpocpynxmv xar iirirayrjv rov almviov Qeov els viraxorjv iriarems els irdvra rd eOvy yvmpiaOevros, 27 pbvm aocpm Oem Sid 'lyaov Xpiarov [m] rj Sbfja et? rovs almvas' dpyv. NOTES CHAPTER I. A. i. I — 17. Introduction. Address 1 — 7. Occasion 8 — 15. Subject Ifj — 17. 1 — 7. Address. The writer's (a) name and state, (b) office, (c) com mission denned by a statement of (i) the Person from whom it was received, (ii) the Person of whom it dealt and through whom it came, (iii) the persons to whom it was directed, and is now in particular addressed, (if) greeting. 1. IlavAos. Here, Gal., Eph., 1 and 2 Tim., Tit., no colleague is mentioned. SoiAos in the address here and Phil. i. 1, Tit. i. 1, only; cf. James i.l; 2 Pet. i. 1; Jud. 1; Eev. i. 1; cf. also Gal. i. 10; Col. iv. 12; 2 Tim. ii. 24. The most absolute term for service, countenanced by our Lord Himself, cf. Mt. xx. 27 and n. Joh. xv. 15 ; cf . Isa. xlix. 3 f . ; Jer. vii. 25, al. Begular 0. T. term for prophets. Here adopted by S. Paul for himself, and the name, 'I. Xp., substituted for Jehovah; cf. S. H. "Iijo-ofi Xpurrov. The personal relation is the foundation of the Christian state whether of the apostle or of his readers (v. 6). 'I?;ir., the personal name, emphasises, as always, the human mission of the Lord, its character and object. Xp., the official name, emphasises the position in the history of God's dealings with men, and the divine commission. N. the fourfold repetition vv. 1, 4, 6, 7 and cf. 1 Cor. i. 1—9. k\t|tos dirdcus aYCois, the permanent record of revelation ; cf. xvi. 26 ; 2 Tim. iii. 16 ; 2 Pet. i. 20. Anarthrous, expressing the nature of the means by which the utterances of God are revealed, stating that there are scriptures, not appealing to the scriptures as known. Perhaps the earliest extant instance of the use of the phrase. The argument from prophecy was from the first addressed to Gentiles : cf. Acts viii. 28, x. 43, xxiv. 14. So with the Apologists great stress is laid on prophecy. 1 4] NOTES 33 3. irepl toO viov a«ToB k.t.X. 'His Son' is the subject of God's Gospel promised beforehand — the words go with the whole preceding clause taken as one idea; their meaning is developed in the par ticipial clauses following, which are strictly parallel and explain the twofold character or nature in which ' His Son ' was revealed to men, on the human side (Kara trdpua) as the son of David, on the divine side (Kara irv. 07.) as Son of Gor. Both characters are a fulfilment of prophecy, and together form the fundamental content of the Gospel. The article marks the uniqueness of the relation, ct. Heb. i. 2. The aorists of the participles point to two definite historic acts, the interpre tation of which is the key to the mystery which makes ' His Son ' the subject of GeD's Gospel. The consequence of the implied argument is then summed up in the full title 'I. X. r. k. i). rov v«vop.evov ..Kcrrd o-dpKa. For ytv. cf. Phil. ii. 7; Gal. iv. 4; Joh. i. 14. The entry into a new kind of existence is implied in all these passages : the special kind is marked here and Joh. l.c. as /card crdpKa, that is, existence as a man, iv 6p.odliii.aTi dvSpwirov (Phil.), iK ywaiKSs (Gal.). , a not unnatural exaggeration : he is writing from Corinth, the great commercial junction of the Empire. 9. yap introduces the personal reasons for his writing. He establishes personal relations with his readers before communicating his message, as he bases his commission on personal relations with the Lord. Cf. Col. i. 3 ff . (the other unvisited church to which he wrote); 2 Tim. i. 3. Note also the force of xv. 14 — 30. (idp-rus.. 6 0eds k.t.X. This form of emphatic assertion is specially used by S. Paul (only), when asserting the state of his own mind, 2 Cor. i. 23 ; Phil. i. 8; 1 Thes. ii. 5, 10 ; cf. Wisdom i. 6 ; and is no doubt occasioned by the misrepresentations of his motives made by opponents. m Xo-Tpeia k.t.X. adds emphasis by express assertion of his whole hearted devotion to God's service. XaTpevu. Cf. Westcott on Hebr. p. 232, "marks the service of perfect subjection to a sovereign power"; uniformly expresses reli gious service, voluntarily offered. Iv to irvevuaTC jiov. The service rendered is spiritual, not ritual (of. Phil. iii. 3), and offered by means of the central function of man's personality. The connexion seems to.be, the Gospel absorbs my activity in the service of God, and it is therefore easy to under stand my interest in you. 38 ROMANS [1 9— Iv t. ev. t. v. a. The sphere of activity: God's Gospel (v. 1) is also the Gospel of His Son, whose name is its epitome (t>. 5) and who Himself is the author and commissioner (v. 5). ws, how. uveCav v. iroi., make mention of ; cf. 1 Thes. i. 2, Eph. i. 16 al. ; always of prayer. 10. Iirl, at. Seouevos et irus. Cf. Acts viii.*22 ; cf. Blass, p. 216. •fjSr) iroTe, at long last. evoSu6rjo-ouai, " in passive always tropical ; to prosper, be success ful," Thayer; 1 Cor. xvi. 2; 3 Joh. 2; but cf. Sept., Judg. xviii. 5; Tob. v. 21, xi. 5 ; so S. H. adopt early English vv., " I have a spedi way." 11. tva ti |ieTaSu k.t.X. The complex order and the indefinite Ti...xdpivp.a give a half apologetic tone to this expression of his object, leading at once to the correction tovto Si iariv — if he benefits them they will also help him. x<*Plo"rta' a concrete instance of God's xdpis, a gift of God. Cf. perhaps 1 Thes. ii. 8; 2 Cor. i. 11, suggesting that the particular gift is a fuller realisation of the GoBpel, in thought and life, at once appealing to and stimulating their spirit, and particularly in its universal character ; cf. below xv. 15 and 29. ets to o-t. This gift will be to their strengthening, or rather to the common encouragement of writer and readers. 12. o-vvirap., only here, ev (cf. iirl, 2 Cor. vii. 7), no ||, =in my feelings about you. 8id ttjs Iv dXXrjXois k.t.X. 7t(otis has its regular meaning, faith in God through Christ, Iv dXX., which we each find in the other : he piles up phrases to emphasise the reciprocity of benefit (a-vv., iv dXX., i. n. i.). 13. irpoe8l|xi)v. He had got beyond prayers ; he had made definite plans, but had been hindered by the exigencies of his work. Tivd Kapirov, again the apologetic tis. ots Te Kal dvorJTOis, a classification by culture; cf. 1 Cor. i. 18 f. : n. he was writing from Corinth. di|)eiXlrr|s. Cf. 1 Cor. ix. 16 f. (Giff .) ; a debtor, he wishes to pay the debt in Eome too. But in what sense a debtor ? Eamsay {Pauline Studies, p. 55) suggests that this is a reference to what he had gained from his intercourse with Greeks and his position as a Eoman citizen. This he felt should be repaid by bringing to them the Gospel. But this seems farfetched. Nor does Giff.'s reference to 1 Cor. ix. 16 seem quite satisfactory. It is best taken in close connexion with Kapirbv trx"! of. Phil. iv. 17. He has already 'got fruit' from these classes : he pays the debt by sowing the seed more widely among such. 15. to KaT !|ie, subject to irpdSvuov, sc. iariv. So far as I have to do with the matter — ref. to iKwXvBnv, v. 13 ; cf . rd /car' ipe, Phil. i. 12. 16. eiraurxvvouai. Cf. Mk viii. 38; 2 Tim. i. 8. There is no lack of readiness, because there is no need of reserve ; the Gospel is its own vindication. The tremendous opposition he had lately experienced, especially at Corinth, seems to be in his mind. Svvaais -ydp 6eov k.t.X. Cf. 1 Cor. 18 f. The Gospel is not a mere message whose ineffectiveness might shame the preacher : it is God's power for producing salvation. It is in fact God's word sent out into the world with mighty effect ; cf. Acts x. 36 : it reveals and provides a power for man to enable him to live the life which God means for him. It was a critical matter for S. Paul to show that in sweeping away law, as the condition of salvation, he was not destroying the one source of moral growth, that he was not antinomian, but setting free a new and mightier form of spiritual and moral health than any legal system did or could provide. The whole of this Epistle is directed to show that the Gospel alone provides and is such a power. This thought is developed in 1 Cor. i. 18 — 31 ; cf. also 1 Cor. ii. 5, iv. 20; 1 Thes. i. 5; (Heb. vii. 16). Tr. 'God's power for salvation' closely together = God's, effective means for saving men. The insertion of the article in A.V. and B.V. only weakens the force of the expression. There are other mani festations of God's power; cf. v. 20. o-ioT-r)p£av includes deliverance from the slavery of sin and full spiritual and moral health. See S. H. for the development of meanmg. " It covers the whole range of the Messianic deliverance, both in its negative aspect as a rescuing from the Wrath. ..and in its positive aspect as the imparting of eternal life " (Mk x. 30 || ; 40 ROMANS [1 16— Joh. iii. 15, 16, etc.) ; cf. 1 Thes. v. 9, 10, 11 ; ib. p. 24. Cf. Ps. xcviii. 2. It is a pity that the two adequate English translations health and wealth are both spoiled by custom, and we have to fall back upon the Latin 'salvation.' iravTl to irurrevovTi. For the connexion cf. Joh. i. 12. The range of the power is universal, both as proceeding from God who is one and also as offered on the single condition of faith, a common human faculty. The condition is stated here in its most absolute form, but the context shows that it means trust in God who gives the power through His Son. Acts ii. 44, iv. 32 et passim show that from the first this trust was the recognised distinction of Christians ; from belief of the message its meaning rapidly developed into trust in the Person, who was Himself the message, and in God as revealed in the Person. So the aorist of the verb = to become a Christian; cf. Acts xix. 2: ol irioTeiovTes and ireiritTTevKbres name Christians. It is in fact the response of the heart to the love of God, the source of the power. The basis of the Gospel as active in life is thus the personal relation between God and man in Christ. See Introd. p. xxxviii f. 'IovSaCu Te irpwTov Kal"EXXT|vi. The irpCnov marks the historical sequence of revelation, consistently recognised by S. Paul. Cf. iii. 1, ix. 1 f., xi. 16 f., xv. 8, 9 ; Acts xiii. 46 ; Joh. iv. 22 ; Mt. xv. 24 ; S. H. add Acts xxviii. 24 f. The summing up of all mankind under the two religious divisions is the natural expression for a Jewish writer. 17. 7dp. The Gospel is God's power, with this wide range and single condition, because in it God's righteousness (which man needs if he is to answer to his true destiny) is revealed for man's acceptance as beginning, as far as the human condition is concerned, from faith and promoting faith. SiKaioo-vvT| 6eov, not ' a righteousness of God,' but ' God's righteous ness,' i.e. righteousness as belonging to the character of God and consequently required by Him in the character of men : so dis tinguished from any righteousness which man sets up for himself and thinks to acquire by himself; cf. x. 3; Phil. iii. 9; 2 Cor. v.21; Eph. iv. 24; 1 Joh. ii. 29; Mt. vi. 33 ; and below, vi. 13 f. Cf. S. H. "It is righteousness active and energizing; the righteousness of the Divine Will as it were projected and enclosing and gathering into itself human wills." Cf. Ps. xviii. 2 ib. This ' righteousness ' is in fact man's owrnpta, true state of health ; and the Gospel, revealing it as following upon faith, puts it in the power of every faithful man to reach. Hence the Gospel is God's power, etc. ' As the awrnpla is that state of man in which he has made his own 1 18] NOTES 41 the righteousness of God and so worked out in himself that image of God (cf. Joh. i. 12) in whioh he was created, so we shall presently see the converse is true — the damnation, destruction, of man lies in his forsaking that task and reproducing in himself the image of the beasts. Ik irCore«i>s els tKotiv, resulting, as far as the individual is con cerned, from faith and promoting faith. It is of the nature of personal trust in one who is worthy of trust to deepen and widen itself. Ps. Ixxxiii. 7 (Ixxxiv. 8) (S. H.) is a good || : but 2 Cor. ii. 16 (ib.) is different. It is important to observe that man's faith is the source of man's righteousness only in a secondary degree. The primary source is God's grace. diroKaXvirreTai. The Gospel is not a new principle in God's dealings with man, but » fresh revelation of what has always been there. This is emphasised by the quotation from Habakkuk, and the argument about Abraham in c. iv. KaSus •yeypairrai, Habakkuk ii. 4. N. that in Hab. the reference is to dangers from external foes and loyalty to Israel's king. This is a good instance of the way in which S. Paul applies what is occasional and local to the spiritual experience of man. 6 8e Sixmos Ik irCo-rews £ijo-6Tai. The stress is on iK irlcrTews — the hfe which the man seeks to live, modelling himself, in his degree, on the righteousness of God, requires and results from trust in God. N. S. Paul seldom reaches such a degree of abstraction in his statements as he does in these verses. It is due to his desire to state in the most summary form the character of the Gospel as he conceived it. But recalling vv. 2 — 7, we see that we are not even here dealing with merely abstract principles : the Gospel itself is essentially concrete in the Person of the Son : the power of God is no impersonal force, but Christ Himself quickening men (cf. Phil. iii. 12) ; salvation and faith are no mere technical terms, but personal activities and conditions; God's righteousness is not a system of laws or ethics, but the character revealed in Jesus Christ ; our righteousness is that same character realised in our selves. B. i. 18 — iv. 25. The fibst Vindication of the Theme. The Universality and Need of the Gospel justified historically. i. 18 — ii. 16. The Gospel is needed by Gentiles, because they are under sin (i. 18 — 32), and have incurred the just judgment of God (ii. 1—16). i. 18 — 32. (18) This power and condition revealed in the Gospel 42 ROMANS [1 18 meets the need of man ; for in the actual state of man we can see that his life lies under God's wrath. Man has by unrighteous action overlaid the truth imparted to him : (20) the knowledge of God, communicated through the visible creation as a means of conceiving the invisible character of God, His power in life and His divine character, has been rejected ; (21) men have failed to respond with appreciation and thanksgiving ; losing the sense of their own destiny and submitting their intelligence to the influence of blind reasonings and passions, (22) with a false assumption of cleverness, they have substituted for the image of God, in which they were created, the likeness of the mere animal nature. (24) As a consequence, left by God to their own devices, under the unclean rule of their own desires, they have taken the false instead of the true view of their due allegiance, substituted in their worship the creature for the Creator, and as a consequence perverted even the natural uses of the body to vile and unnatural indulgence ; (28) their will refusing to act upon the knowledge of God, God has allowed them to surrender them selves to all spiritual and moral ills, personal and social ; (32) for they knowingly and willingly faced the verdict of death, and both practise and promote the practice of such things as incur that verdict. The revelation of the Gospel is the revelation of the righteous ness of God in the Person of Jesus Christ, and of that righteousness as a power for reproducing itself in man, if man will trust it, or rather Him. This is paralleled by a statement of the consequences of man's refusing to trust his knowledge of God, as seen in the lives and characters of men as they actually are, a revelation of God's wrath ; the state of man shows both the need of power for re covery, and the condition in man for its action, namely recovered faith. As God's righteousness is revealed in life, the Life of Jesus Christ, so God's wrath is revealed in life, the life of men putting themselves into antagonism with God, choosing to be under His wrath. In this section S. Paul summarises his observations of contem porary conditions and generalises from it and from his judgment on history, in order to estimate the actual needs of man and the cause of his condition, as vindicating the character of the Gospel and its universal necessity, if man is to be delivered. 18. ydp gives the reason for the revelation just described and for the condition of its effectiveness. diroK. op^yr) fleov. The revelation here spoken of is the revelation 1 18] NOTES 43 through the actual facts of human life, just as the Gospel revelation is revelation through the actual facts of the divine life seen in the Man Christ Jesus, the Incarnate Son. diroKaXvirTerai, as above, of a general faot or principle governing the relations between God and man. dpyrj Oeov, fundamentally = the relation between God as righteous and man as sinner. It is seen under present conditions in the progress of sin and growing alienation. The final issue will be seen in' the final judgment. As with awrvpia, so with dpyr/, we have the double sense of present alterable condition, and future final deter mination. The eschatological reference is, therefore, always implied, but not exclusive ; of. 1 Thes. i. 10, ii. 16, Lightfoot ; Joh. iii. 36, Westcott, n. ; Eph. v. 6 ; infra, iii. 5, ix. 22. It is opposed to awrnpia (1 Thes. v. 9), ftn} (Joh. iii. 36), 0iis (Eph. v. 9). The verb is never used with 0e6s in N.T., though frequently in O.T. (but cf. Mt. xviii. 34; Lk. xiv. 21). dir ovpavov, used originally literally and now metaphorically of the seat of God's Presence, and so the place of origin of His judgments and commissions now and hereafter, the home indeed of all spiritual matters ; so here the judgment on man's defections is represented as revealed from thence, in contrast with all earthly opinions and judg ments ; cf. Mt. xvi. 19, xxi. 25 ; Lk. xv. 18. Cf. Dalman, p. 219 f., E.T. dcreBeia, the violation of reverence ; dSiK^a, the violation of righteousness : sin is regarded as a contempt of God's claims on man, or as a breach of His will however revealed. T»v...KaTe\dvTci)v. The participial clause describes the action of man which constitutes him aoe^rj and aSixov. ¦rrjv dXifOeiav. The next clause shows this to be quite general=the truth or true condition of man in his relation to God; both the truth of man's nature and destiny, cf. Joh. viii. 32 ; James i. 18, v. 19, and of God, in His revealed character and dealings; cf. 2 Thes. ii. 10 — 13. Cf. Hort on 1 Peter, p. 87. Iv dSiKia marks the condition created by man himself under which he holds the truth ; it is the combination of the possession ofthe truth and this selfmade condition which constitutes the act and state of sin. All sin is due to will acting against knowledge. KaTexdvTtov. Kari%eiv means either (1) to possess, 1 Cor. vii. 30, xi. 2, or (2), less frequently, to restrain or keep under restraint, Lk. iv. 42 ; 2 Thes. ii. 6, 7. Here the sequence of thought is decisive in favour of the first meaning : it is essential to the argument that the primary condition which makes an act or state sinful, should be set 44 ROMANS [118- down here ; namely, that the sinner knows what he is doing. Cf . Origen, Philocal. 73 (ed. Eobinson). The compound has the force of real or full possession ; cf. Moulton, p. Ill f. Contrast Lk. viii. 15. 19. 8ioti gives the reason for the wrath. For (Blass, p. 274) they knew God (19 — 21a, expanding rr\v d\. Kar.), but did not act on this knowledge (21 b — 23, expanding iv dSida). There should be a full stop or colon after Karexbvrwv : as v. 18 introduces the whole section. to yvmo-tov t. 8. = that element in or aspect of God which can be known. God can be known by man only in part : but that partial knowledge is true and adequate to man's capacity and sufficient and indispensable for his life. He is revealed partially in nature, in cluding human nature, with relative completeness in the Son. For the construction cf. Blass, p. 155, Winer-M., p. 295. This is not a case of the neuter adjective standing for an abstract substantive ; the genitive is partitive. avtpdv I. ev avTots='is clear in them.' They have a clear know ledge of God so far as He can be known to man. Cf. Wisdom xiii. 1 which S. Paul certainly has in mind ; but he defines the situation with a much closer grip. 6 fleos ^dp k.t.X. explains the fact of the clearness of this know ledge : it was due to a self-revelation of God through creation. 20. to Yap ddpaTa...6eioTi)s are best treated as parenthetic — explanatory of itpavipwaev — the revelation of God through nature and human nature is true as far as it goes, but it is confined to His power both in nature and in morals, and His character as Divine Euler and Lawgiver. Cf. generally Lk, xviii. 18 f. Td dopaTa avrov [| to yv. t. B. ; cf. Acts xiv. 15 f., xvii. 22 f. The argument from the natural order was the first argument addressed to Gentiles, as the argument from the O.T. order was the first argument addressed to Jews. The invisible things of God, His spiritual and moral attributes, are brought within the range of man's mental vision through a conception gained by reflection upon the things He has made. There is a play on the double meaning of bpdv as applied to sensual and mental vision, the transition to the second being marked by vooipeva ; cf . Col. i. 15 f . ; Heb. xi. 27. diro KT£o-ev, temporal : ever since there was a world to be the object of sense and thought, and minds to feel and think. Not, as Giff., = d7rd tov iKrio pivov Kbvpov, this would require articles and be tautologous ; cf. Mk x. 6, xiii. 19; 2 Pet. iii. 4. Tots iroiif aao-iv, dat. of means. Kaflopdrai = are brought within the range of vision. 1 21] NOTES 45 voovueva, being conceived or framed into conceptions, made objects of thought; cf. Isa. xliv. 18; qu. Joh. xii. 40: and n. Heb. xi. 3, esp. the oonnexion of irlarti and voovpev. r\ T6 dtSios a. Svvauis Kal 8eid-rr|S explain rd dbpara. The primary conceptions of the Maker, formed by reflection upon things, are power and divinity. The fundamental assumption implied is that there must be a Maker — things could not make themselves, and man obviously did not make them. This assumption might well be taken by S. Paul as universally agreed. From that he sees man's reflection passing to the conception of power, and lasting or spiritual power ; the conception of divinity is a further step, logically if not chrono logically, first involving hardly more than antithesis to man and nature, but growing more complex with continued reflection ; it involves qualitative conceptions of the Maker, not merely quanti tative conceptions of His Power. The very abstract term Beibrns (only here in N.T. ; cf. Acts xvii. 29 and Wisdom xviii. 9) is used because the conceptions of God's nature vary so widely with time and place. The term covers every conception of a Being, antecedent and superior to creation, which man has formed or can form. dtSios. Only here and Jude 6 in N.T. ; Sept. only Wisdom vii. 26 ; frequent in class. Gk for lasting, eternal; e.g. Plato, Timaeus, 40b, fwa Beta dvra Kal dtSta. Svvauis. Esp. used of God's power in creation, old and new. Cf. above, v. 4. els Td may either express ' purpose ' (viii. 29) or simple result (xii. 3 ) : here generally taken of ' purpose,' in which case it must be connected with etpavipuoev above. But there is force in Burton's argument for 'result' (M. T. § 411). Cf. Moulton, p. 219. N. A.V. and E.V. invert text and margin. dvairoXoyrJTOvs, ii. 1 only. They have no defence as against God. 21. 8ioti picks up and expands the theme of v. 19. yi/dvTes, aor. =having received or gained knowledge of God. || rty dX. Karixovres. eSoijao-av = did not ascribe the due honour to God for what they knew to be His acts ; cf. Acts xi. 18 ; Mt. xv. 31, al. T]vxap£o-rr|o-av. They lacked the temper which should have led them So£dfeiv. !uaTaui>8r|0-av. Vb only here ; cf. 1 Cor. i. 20 f., iii. 20, and esp. Eph. iv. 17. The adjective implies absence of purpose or object, futility : so = they became pdraioi, turning from the true object of all thought they invented vain and meaningless objects for themselves. 46 ROMANS [1 21— SiaXoyo-uoC in S. Paul always in a bad sense ; cf. 1 Cor. iii. 20, which perhaps gives the source of the use. It seems to imply the working of the intellect without correction by facts; cf. xiv. 1. Iv perhaps instrumental — they lost the true thread by their speculations. Kal Io-kotCo-8i) k.t.X. Cf. Eph. iv. 17 f., missing the true aim, they lost the true light. KapSCa more nearly corresponds to ' mind ' than to ' heart.' So here dovveros, unintelligent ; cf. x. 6, 8. Associated with thought and will (v. 24 ; 1 Cor. iv. 5) more usually than with feeling (Eom. ix. 2), see S.H. There is the same tragic irony here as in 1 Cor. i. 20 f. ; cf. Wisdom xi. 15. 22. oJ>do-KovTes. The asyndeton shows that this is an explanation of the preceding sentence. uo-iKrj and KaTd <|>vo-iv mark a right use. 27. diroXa(j.pdvovT€S, 'receiving as due.' 28. ISoKiuao-av, ' they thought not fit ' (cf. Field, ad loc). The verb implies approval after testing : the infinitive is epexegetic. tov 8edv closely with the verb ; cf. in passive construction 1 Thes. ii. 4. They tested or proved God and decided not to keep Him, etc. exeiv, pres. = to keep, maintain what they had received. Iv liri-yvioo-ei = rather ' intimate ' than ' full ' knowledge, close application of mind rather than mastery, though the latter follows in due degree. Cf. Eobinson, Eph. 248 f. ; Moulton, p. 113 ; cf. iii. 20, x. 2 ; Phil. i. 9 ; cf. 2 Cor. xiii. 5 f. dSoKiuov vovv — vovs the mind as originating purposed action, good or bad. dSoKiuos, unable to stand the test which is properly applied to it ; cf. 2 Cor. I.e.; Heb. vi. 8. 29. This catalogue of sins emphasises the false relations of man to man as following upon the false relation of men to God and the false conception of the proper use of man's own nature. The classi fication is only partially systematic, 29 a the mental dispositions, 296 — 31 the dispositions seen in various kinds of action. 32. otTives k.t.X. define once more the root of the evil — rejection of known truth — here as to the fixed judgment of God on such acts and persons. to 8iKaiev£T|, shalt clean escape ; cf. Lk. xxi. 36; Heb. ii. 3. 4. xPTrTI'T,lT0S- ^ne wol"d has special reference to God's generous gifts to men ; cf. xi. 22; Eph. ii. 7; Tit. iii. 4. Here=the generosity which has conferred graces and benefits which the man, who presumes to judge, mistakes for special excellences of his own, and so makes light of the Giver ; e. g. cf. vv. 17 f . ttjs dvoxijs, ' forbearance,' iii. 26 ; cf. Acts xvii. 30. uaKpo- 8v|i.Ca = the long continuance of xpnarbrns and dvoxv in spite of men's ways : a favourite word with S. Paul. Cf. Ps. vii. 11, the adjective freq. of God in 0. T.; cf. 1 Pet. iii. 20. dyvodv. Once more man misses the aim which God proposes. to xp^o-tov. The neut. adj. for the abstract subst. = r; xp»!t)v aluviov. Cf. vi. 23 ; Gal. vi. 8 ; cf. Dan. xii. 2 ; 2 Mace. vii. 9 ; 4 Mace. xv. 3 only ap. LXX. In Synoptics, of the life of the coming age, cf. Mk x. 17, 30. Eternal life, the peculiar condition of God, is His consummate gift to man, operative in present conditions but consummated only in the future, the sum and crown of all His other gifts ; cf. also vi. 22 ; 1 Tim. i. 16, vi. 12 ; Tit. i. 2, iii. 7 ; cf. Westcott on Joh. iv. 14. 8. !£ IpiSCas. From the literal sense of ' work for hire,' through the political sense of ' self-seeking or partisan factiousness ' (cf. Gal. v. 20), the word gets the general ethical sense of ' self-seeking ' (cf. Phil. ii. 3 ; James iii. 16) to the disregard of service, whether of God or man. So= pioBapvla, ambitus, Wetst. ad loc. Here in sharp contrast to KaB' vir. I. d. dTrei8ovo-i k.t.X. sum up the description given i. 21 — 32. Dis obedience to known truth is again the condition of judgment ; cf. xi. 30—33. ¦rrj d\r|9eia includes as above, i. 18, truth of act and life as is emphasised by the parallelism with S. k. rip. k. dips, jprrovo-iv, and so )( t-q dSiKia. dpyr] Kal 8vuds. N. the change of construction : " bpyt) the settled feeling, Bvpbs the outward manifestation," S.H. 9. SXtyis Kal o-Tevoxa>p(a. These words must be separated from 6. k. 8.: tbey begin the second pair of antitheses ; the adoption of the false and wrong aim worries and narrows the whole life ; cf. viii. 35 ; 2 Cor. iv. 8, vi. 12. But the direct reference here again is to the final state, consequent on judgment. eirl ir. i)/. k.t.X. pick up and enforce tois e£ ip. k.t.X. and emphasise the universality of the judgment and the single condition Td Ip7a ; the underlying thought then comes to the surface in 'lovSaiov k.t.X. ; for this pair of antitheses the dominant thought is the univer sality of the judgment, as in the first pair its certainty and quality. D2 52 ROMANS [2 10— 10. elpTJvi) replaces dipBapola, wider and more ethical : peace with God and man, characterising the true life ; in contrast also with 0- ipiBeias. 11. ov yip ioriv irpoo-diTroXT|(jn(;£a. The fundamental quality of the righteous judge. Cf. Deut. x. 17 ; Mt. xxii. 16 || Lk. xx. 21 ; Gal. ii. 6 ; Eph. vi. 9, al. irapd rip 8e$, '-with God,' that is, in Him and His acts, as judge; for this use of irapd (for iv) due to reverence, cf . Hort on James i. 17 (p. 30), eft Mk x. 27. 12 — 16. These verses bring out, further, the principle of judgment in accordance with the opportunities a man has had and the use he has made of them. Privilege does not exempt from judgment but heightens responsibility ; nor does the absence of privilege exempt, provided there is some knowledge which demands corresponding action. The special object of these verses is to justify the in clusion of Gentiles under the judgment of God. In v. 17 we pass to the case of the Jew. 12. oo-oi. All without distinction. dvducos. The antithesis ev vbpw and 5id vbpov and the parallel Td p^l vbpov Ixovra, prove that dv. = without law (not 'against law,' as 1 Tim. i. 9 (?)) ; cf. 1 Cor. ix. 21. In fact it is arguable that dvopos should always be taken in this sense in N. T. See on 14. rjuapTov, in accordance with the whole preceding argument, implies acting against knowledge, even though that knowledge has not been given in explicit law ; v. 4 f. explain how it was given. See Add. Note D, on apaprta, p. 213. Aor. most simply taken as ' timeless ' ; cf. Moulton, p. 134 ; Burton, § 54, who calls it 'collective.' The aorist expresses fundamentally ' action at a point ' or action simply in itself without time reference. A special difficulty arises in the indicative because the augment gives a reference to past time : but as the present is properly durative, it is natural that the necessity for expressing simple action should lead to the use of the aorist in this sense, in spite of the effect of the augment : so I take it here and iii. 23 and tr. ' all that sin.' Other wise, it should be translated by the future perfect, under the influence of the future in the apodoBis. 13. ov ¦ydp justifies the latter clause of 12. If law is a ground of sinning, law must be done, if a verdict of acquittal is to be gained. SiKaici>8r|crovTai. A clear case of the forensic use of SiKaiovv = shall be acquitted. See Introduction, p. xxxvi. 14. orav ydp. The principle of v. 13 applies to Gentiles, only we 2 15] NOTES 53 have to think not of explicit law, but of knowledge of right and wrong evidenced in their conscience and utterances. Suspioion has been cast on these verses (14, 15) on the ground that they interrupt, both the rhythmioal antitheses, and the argumentative structure of the passage (v. 16 returning to v. 13). Some take them as a later comment, though in strict accordance with the principles of the passage ; some as a marginal note by S. Paul himself. But their genuineness is indicated by the fact that they are not only in accordance with but strictly necessary to the argument ; for it is essential to make it clear here in what sense Gentiles are in relation to law : only if in such relation could they be amenable to judgment. Cf. J. Weiss, op. cit. p. 218 n. ?8vt|. Gentiles as such. Td f.r\ vouov exovTa. The admitted condition of §6vi). vo-ei with iroiwaiv = without the help of an external revelation in law ; cf. Eph. ii. 3 (n. Bobinson) ; Gal. ii. 15, iv. 8. tpivis, morally neutral, depends on man's use ; cf. i. 26, ii. 27. to tov vdpov = the acts prescribed by such a revealed law. eavTots eio-lv vduos. Here S. Paul boldly applies the term vipos to the condition which has just been described as dvopos. They have no law outside themselves ; but the knowledge of God, which they have, takes the place of revealed law and may even be called law for them. It is a good instance of the way in which S. Paul goes behind the ordinary use of language and cuts down to the vital nerve of thought. See further in ch. vii., viii. 1 — 4. 15. olTives explains the preceding phrase. evSebcvvvrai, 'give proof of; cf. ix. 17; cf. 2 Cor. viii. 24; Eph. ii. 7 ; i.e. by their actions. The fact that moral goodness is found in Gentiles is assumed throughout this argument as much as the fact that all sin. Td epyov tov vduov. Not the law itself, but that effect which is produced by the law in those who have it. Not = " the course of conduct prescribed by the law " (S. H.) ; that could hardly be described as ' written in the heart ' ; but " the knowledge of God's will, of right and wrong," which is found in all human consciousness, and in a heightened degree in those who have an external law ; cf . vii. 7 f. ; || therefore to i. 19, 21, and different from iii. 20, 28 ; cf. Gal. v. 19 ; perhaps James i. 4 ; 1 Thes. i. 3 ; 1 Cor. ix. 1 ; Mt. xi. 19. (Ewald, de voce ovveiSr)o-ews p. 17, after Grotius, qu. S.H.) ypairrov Iv t. k. a. Cf. for the metaphor 2 Cor. iii. 2. On KapSia the seat of knowledge and will, see above, i. 24. Cf. Weiss, Theol. p. 250. 54 ROMANS [2 15— o-vvu.apTvpovo-r|s k.t.X., explain the nature of the IvSeiljis ; cf. i. 21. The cpd vb only here and viii. 16, ix. 1. In the two latter places the force of the ovv- is clear from the context. Here apparently the other witness is ' their actions ' ; cf. 2 Cor. i. 12. It is possible, however, that the aw- is merely ' perfective.' Cf. Moulton, p. 113. ttjs o-vveiStjo-ecos. The primary idea of the word is (1) ' con sciousness ' as due to reflection, on the model of the use of the verb trvveiSivai eavrt? ri, ' to be conscious of an experience good or bad ' ; on this follows the meaning (2) ' experience ' as the sum of reflective consciousness or self-knowledge, subjective always ; and (3) so the 'feeling' which admits or rejects as alien a new candidate for ad mission into a man's sum of experience ; then (4), as a special development of the last meaning, ' conscience ' as suggesting moral judgments. See Add. Note, p. 208. Here = (2) 'their conscious experi ence ' ; the effect of the law is recognisably part of their mental equipment or consciousness, their stock of ideas ; the next clause then explains how their consciousness bears this witness. p.eTa£v dXXrJXuv = as between each other, in mutual intercourse : it is the mutual intercourse of men which arouses the moral judgment, even when that moral judgment is exercised upon the man's own experience, as here ; cf. S.H. This is an instance of the development of personality by social relations. Cf. Ward, The Realm of Ends (1911), p. 366. t<3v Xoyo-uiov. Their thoughts exhibit moral judgments, pre supposing that knowledge which is the effect of the law. For Xoyo-aoC cf. 2 Cor. x. 5 only, freq. in LXX. Here = reflexion passing moral judgment on the contents of consciousness. (In 4 Mace. = reason as master of the passions and champion of piety.) This interpretation seems to be necessitated not only by the regular use of Xoyurpbs but also by the context ; u. esp. Td Kpoirrd rwv avdpwirwv, 16. tj Kal diroXo-yovaivuv. The approval of conscience rarer than the condemnation, but not unknown. 16. Iv fj rjrilpg. k.t.X. = at the assize (by the judgment) of God who judges not by privilege or appearance but by the secret contents of a man's heart : to be taken with the whole of the preceding sentence, as supporting the analysis of the Gentile state by appeal to the method by which God judges. Gentiles clearly have this knowledge, etc., if judged as God judges by the unseen state of their hearts. For T|uepa in this sense cf. 1 Cor. iv. 3, perh. also above, v. 5. If to avoid the obvious difficulties of this interpretation we look for some other connexion for iv y i)., we must go back to v. 12 and regard 2 17] NOTES 55 the two clauses introduced by 7dp as parenthetic The objections to suoh a conception of the passage may be modified, if we remember that it was in all probability dictated, and we can imagine that in the speaker's pause, while these two clauses were being written down, his mind recurred to the main subject of the paragraph, and he concludes with the thought of the final assize. KpCvei. If we read the present, the stress is laid on the general principles of God's judgment ; if the future (irpmei, cf. iii. 6) on the certain judgment itself. koto to evayylXidv uov. The judgment was a primary element of the Gospel as presented to Gentiles (Acts xvii. 31, xxiv. 25), and as a judgment of character, rather than of acts : and this quality of the judgment was involved in its being administered through the agency of Christ Jesus, who is Himself the judge, as being Himself the standard, of human goodness. 17 — iii. 20. The Gospel is needed by Jews, who have also failed through ignoring the one condition of righteousness. 17. Under the same principle comes the Jew, who has full and privileged opportunities (21) and yet makes ill use of them by open unrighteousness (25) from the consequences of which no privilege can deliver him in face of a judgment which considers character and not privilege, (iii. 1) His advantage was an ex ceptional trust given by God, which his failure does not impair, as on God's part, though it justifies his punishment, but not himself. (9) He is, therefore, as sinning against knowledge, a state foreseen in 0. T., under the same condemnation as the Gentile, law having given to him the knowledge which makes wrongdoing into sin. This section shows explicitly that the Jew belongs to the class rwv rr\v dX-r)8eiav iv dSiKla Karexbvrwv. They possess the truth, vv. 17 — 20, iv dSixla, 21 ff. Here, as there is no dispute as to fact, the Jew obviously possessing the truth, the main argument is directed to his supposed plea, that his specially privileged position exempts him from condemnation (iii. 1 — 20). It is important to realise that the whole stress is laid on acting upon knowledge, whether embodied in human consciousness or in an external law ; it is this duty of obedience which is the characteristic demand of the pre-Christian dispensation ; and its exposition leads to the conclusion that all have sinned and are amenable to judgment, as all have failed to obey law, in one form or another. Cf. S.H., p. 58, Lft, Gal. iv. 11, Hort, R. di E. p. 25. 17. el Se. Apodosis v. 21 ; on the construction cf. Winer-M., p. 711 (who keeps el Se), Blass, p. 284 (who prefers ISe ; so Field ad 56 ROMANS [2 17— loc). If we read el 81 it is a case of anacoluthon, of a quite intelligible kind. The nexus supports el 81. He is passing from the case of the Gentile to the case of the Jew with his special conditions ; and the particle of contrast is required. 'IovSatos )( '"EXXnv marks nationality, but suggests too all that the distinctive nationality meant to the Jew ; cf. Gal. ii. 4. eirovoudSfj. Only here in N. T. The lirC gives the force of a specific name, differentiating a part in a wider class. So here=not dvBpwiros only, but 'Iovodios. Cf. Plato, Protag. 349 A, aotpierty iirovopdfeis aeavrbv. liravairavT) k.t.X. These clauses enumerate the details of the true prerogatives of the Jew, as called by God ; so Kavxdo-ai, in a good sense ; all your boasting is in God and His dealings with you ; cf. v. 11, 2 Cor. xi. 7. 18. to 8eXr||i.a. Cf. Lft, Revision, p. 106, ed. 1 ; p. 118, ed. 2 (S.H.). SoKiadJeis. As above, i. 28, 'approvest, after testing.' to 8iae'povTa=the things that are better, the better courses of conduct; cf. Phil. i. 10, and for the verb 1 Cor. xv. 41; Gal. iv. 1. KaTT|xov|Mvos = being taught — all teaching at this time being oral; cf. Lk. i. 4 ; Gal. vi. 6. 19. irliroiSds Te passes to the Jew's conviction of his true relation to other men. dSivyov. Perh. an echo of Mt. xv. 14 ; cf. S. H. 20. exoVTa = as one who has. tt)v |ji6pi(>wo-iv = the true shaping. The Law was a true expression of the knowledge and truth of God ; cf. vii. 12. On uoptjrrj as the proper expression of the inner reality cf. Lft, Phil. 127 f. Trjs TV- k. ttjs dX. Cf. rb BiXnpa — all in the most general form. Iv t«j> vdau. With &xovra. 21 — 29. The nexus is marked by the particles — ovv (21) sums up the privileges and introduces, in the form of questions, the contrast in the actual facts ; ydp (24) implies the answer yes to the preceding questions and justifies it ; yap (25) explains how the event has come about, in spite of the privileges ; odv (26) draws the conclusion, as to the relative position of Jew and Gentile ; 7dp* (28) explains this conclusion as resting on the essential superiority of the moral and spiritual to the external and ritual. 21. ovv. Well then, does practice correspond to prerogative ? If not, prerogative does not exempt from judgment. The charge is put in the form of questions, by way of convicting the Jew in his own 2 27] NOTES 57 conscience. He cannot plead not guilty. Much more forcible than bare statements. 22. UpoorvXets. Cf. Acts xix. 37. S. H. refers to Jos. Antiq. iv. 8, 10 ; Lft, Supem. Rel. p. 299 f. ; Eamsay, Ch. •£ R. E. p. 144 n. ; Deut. vii. 26. The antithesis is less clear than in the former cases. The charge seems to be that, though they regard idols as 1 abominable * things, they do not hesitate to make pecuniary ad vantage out of robbing temples. 23. aTipdgeis; S. H. and Gift, support dnpd^eis. and treat it as a direct statement summing up the points of the preceding questions. Vet the interrogative form is more forcible here too. The claim explicitly brings the Jews under the same imputation as the Gentiles, i. 21. 24. to -ydp Svopa k.t.X. Isa. Iii. 5 ; the words are adopted (practically in LXX. form), but in a new sense. Here of the contempt brought upon the Name of God by the lives of His professed worshippers ; cf. xiv. 16 ; 1 Tim. vi. 1 ; Tit. ii. 5 ; 2 Pet. ii. 2. 25. irepiTop-rj pev ydp k.t.X. The explanation of the awful con trast between the formal condition of the Jew and his actual condition. TrepiToprj is the symbol of the whole covenant relation of the Jew with God. The symbol has no effect unless the condition imposed by the covenant is kept. It did not either excuse from or enable to obedience. Disobedience evacuates the formal position of all meaning. The ' weakness ' of the covenant as a spiritual force is not however developed till ch. vii. vdpov wpdo-cnrjs, ' if you practise law,' in the tenour of your life : the absence of the article and the vb irpdaaeiv throw stress on the general character of the hfe, as distinct from particular acts ; cf. vv. 1 — 3. irapaf3dTT|s vdpov. So ' a law breaker ' — in general. 26 f. It follows that the formal positions of Jew and Gentile may be reversed. t| aKpoBvorta. Abstract for concrete = the Gentiles ; to emphasise the absence of the formal condition. Ta SiKaiupaTa — the ordinances in detail as rules of life. 27. rj Ik (|>vo-es aKp. This introduces the distinction between the external symbol and the spiritual condition. rdv vdpov TeXovo-a, 'if it keep...' or 'by keeping...': perhaps better = ' which keeps...,' re\ovaa, adjectival, owing its position to the fact that there is a second adj., iK ipvaews. Sid ypdppaTos Kal irepiTopT|S= under a condition of written law and circumcision : an advantageous condition as far as it goes. -yp. 58 ROMANS [2 27—29 is the external form of revelation, as irep. is the external form of the covenant. The emphasis is on the character of these forms ; there fore anarthrous ; and ' letter ' is a better translation than ' scripture.' For this abstraction of the external form of scripture cf. vii. 6 ; 2 Cor. iii. 3. For 8id w. gen., expressing a condition or state, cf. iv. 11, viii. 25, xiv. 20 ; cf. Blass, p. 132 f. 28. The grammar is ambiguous, but the sense is clear. The outward state and sign, if they are to have spiritual value, demand a corresponding inward state ; which itself has value, even if the outward is absent. 29. e'v to Rpvirrip. Cf. o. 16 ; 1 Pet. iii. 4. irepiTopTJ KapStas. Here the symbol becomes the reality ; cf. Deut. x. 16 ; Jer. iv. 4, ix. 26 ; Ezek. xliv. 7 ; Acts vii. 51, S. H. 6 eiraivos. An allusion to 'IovSaios, Judah = praise ; cf. Gen. xxix. 35, xlix. 8, Giff. CHAPTER III. 1 — 20. A brief statement of the true nature of the Jew's position, to be fully dealt with in chh. ix., a. (See p. 55.) The argument is thrown into the form of a dialogue. 1. to irepio-o-dv = excess, good or bad. Mt. v. 37 ; cf . 1 Cor. viii. 8 ; 2 Cor. iii. 9. Here = advantage or relative gain. 2. irpurrov pev ydp... The enumeration is not carried out, but cf. ix. 4, 5. ydp simply introduces an explanation of the preceding statement, "ydp saepe ponitur ubi propositionem exoipit traotatio," Bengel on Lk. xii. 58, ap. Winer-M. p. 568 (6). The drift of this very condensed argument is — the Jews received in charge the revelation of God's will and purpose in the scriptures ; the failure of some to believe, when Christ offered them the con summation of that revelation, does not affect the validity of the revelation or diminish the privilege of the Jew as offered to him by God. The scriptures are still there ready to be used and a charge upon believers ; the advantage of the Jew is still for him to take. The failure of some only emphasises by contrast the faithfulness of God. !irioT€v8r|o-av. This pass, only in S. Paul ; cf. 1 Cor. ix. 17 ; 1 Thes. ii. 4, al. to Xdyia tov fleov. Heb. v. 12 ; 1 Pet. iv. 11 ; Acts vii. 38 only. The last passage is a close parallel in argument. On the meaning cf. Westcott, Hebr. l.c ; Lft, Supern. Rel. p. 172 ff. ; Sanday, Gospels, etc. p. 155. Orig. =brief sayings, oracles; but by use the word came to mean the scriptures. Cf. Clem. E. 1 Cor. liii. 1 ; and probably here it means the whole written record, but speci fically as the utterance of God's Mind and Will. 3. tC ydp ; Phil. i. 18 only. Introduces an objection which must be met. The passage is closely condensed. el rjir£o-TT|0-av. diriareiv always=to disbelieve (from airiOTos = unbelieving), even prob. 2 Tim. ii. 13. The aor. refers to the definite act of the rejection of the Gospel, the climax of Td X67ia tou Beov ; cf. xi. 20, and for the limitation in rives cf. x. 16 and ix. 6, xi. 25. rs\v ttCo-tiv tov 8eov, the faithfulness of God— apparently the only place in N.T. where the gen. in this or cognate phrases is 60 ROMANS [3 3— subjective ; but the sense is determined by dXr)8ns infra ; and the thought || 1 Cor. i. 9 ; Heb. x. 23 ; 1 Thes. v. 24, al. S. H. qu. Lam. iii. 23; Ps. Sol. viii. 35 (only in LXX.). For irlans in this sense cf. Mt. xxiii. 23 ; Gal. v. 22 ; 1 Tim. v. 12 (?) ; Tit. ii. 10. See Lft, Gal. p. 157; Hort, 1 Pet. p. 81. KaTapyrjo-ei\ This seems to be a ' volitive ' future, near akin to the 'deliberative' subjunctive: 'shall it really annul' = 'are we to allow it or suppose it to annul.' Cf. Moulton, pp. 150, 239 ; cf. ix. 20, appy the only ||. For the thought cf. ix. 6, xi. 29. For Karapyeiv cf. iv. 14; Gal. iii. 17, al. Paul only exc. Lk. (1), Heb. (1) ; from the literal sense ' to make sterile or barren,' Lk. xiii. 7, the metaph. follows — ' to deprive of effect, abrogate, annul.' 4. prj ylvoiTO. Cf. S. H.; characteristic of S. Paul, and esp. of this group of epistles ; expresses the vehement rejection of a possible but false inference. yiv!o-8a> 8e k.t.X. Let God prove or be proved.... oXt|8tjs, only here and Joh. iii. 33, viii. 26, of God = true to His word. irds dv8p. i|». Ps. cxv. 2 (cxvi. 10). ottos dv k.t.X. Ps. 1. 6 (li.) (here viKi)aeis for viK^ans). N. that LXX. mistranslate the Hebrew='when thou judgest.' S. Paul adopts the mistranslation, which puts it as though God Himself were on trial. Cf. S. H. BiKaiwBjjs = be acquitted. For coord, of aor. subj. and fut. indie, see Blass, p. 212. Burton, §§ 198, 199. 5. ei 81 introduces, in order to remove, a difficulty suggested by this argument : if the confession of man's sin has for its result the vindication of God's righteousness, is not that a justification of the sin ? It is met by an appeal (1) to a fundamental postulate of God's judgment, (2) to a fundamental axiom of man's conduct (v. 8). It is not examined in its own elements till ch. xi. ijpuv, of us men. 8. 8ik., righteousness in God; here of the character of God as a righteous judge. o-vvfo-Tno-iv establishes by way of proof (cf. v. 8, Gal. ii. 18) from the literal sense ' construct a whole of various parts.' t£ Ipovpev. Characteristic of this Ep. ; cf. pij yivoiro, above. pT|, can it really be that...? Puts a question with the im pUcation of a decided negative. Is it a wrong thing to punish that conduct which brings into greater clearness the righteousness of God? ti\v dpyrjv. The wrath which has been already described (i. 18 f.) in judgment. KOTd dvBpwirov. In S. Paul only ; cf. esp. 1 Cor. ix. 8 ; Gal. iii. 15 ; 3 9] NOTES 6 1 cf. the vocative in ix. 20 : = after a merely human manner, so here ' after an ordinary way of men's speaking, in their bold blaming of God.' Common in classical Greek (cf. Wetstein), but with a different reference : in class. Gk = the normal, truly human, what is right and proper for man; in S. Paul = the merely human, what men do and say when uninfluenced by the divine grace and not responding to their true destiny. So it strikes a note of apology. 6. Iirel, 'or else,' 'otherwise'; cf. Field on xi. 22; cf. xi. 6; 1 Cor. xiv. 16, xv. 29; Heb. ix. 17. A good classical use; cf. Wetstein. Only in S. Paul and Heb. irus Kpivel k.t.X. It is a fundamental postulate that God is the Judge. 7. el Se. The difficulty is restated more fully and is shown to imply the principle that ' the end justifies the means ' ; and that is a reductio ad absurdum of the argument. Iv Tip I. x]/.=in the fact of, or by, my lie. <|/evo-pa. Only here = acted lie, falseness to trust, etc. eirepCo-o-evo-ev. The aor. used for a single typical case. Sti, after that result. Kayu, just I, whose conduct has led to that result. 8. Kal pij. In loose construction after ri ; strictly rl pi) iroii,awpev k.t.X. is required ; but the insertion of the statement that this was actually charged against S. Paul breaks the construction. KaSus pXao-ojrnpovpeOa. S. Paul's polemic against the obligation of the law brought upon bim the charge of antinomianism ; cf. vi. 1 f. <5v to KpCpa. The clear statement of the position furnishes its own condemnation, and the subject is for the time dismissed. 9. t£ ovv ; well then, this being so, what follows ? Cf . Joh. i. 21 ; infra, vi. 15, xi. 7 only. Cf. above on p/r/ yivoiro, rl ovv ipovpev; irpoexdpe6a ; ' are we surpassed ? are we at a disadvantage ? ' So E.V. (not mg., not A.V.) ; see Field, ad loc. He shows (1) that there is no example of the mid. = the active ' are we better than these ? ' (2) that irpoixeo8ai = to excuse oneself, always requires an accus. ; (3) that irpoixeaaai^yanB. of irpoixeiv, to surpass, is supported by a ||, and natural ; qu. Plut. T. n. p. 1038 c after Wetstein. With the meaning settled, it remains to ask, who are wel and what is the connexion ? The question must be taken,, dramatically, as put into the mouth of Jews. It has been just shown that while they had an exceptional privilege, their use of this privilege brought 62 ROMANS [3 9— them under judgment. The privilege itself might then appear to be a penalty, the greater call only an occasion of greater condemnation (cf. closely vi. 15). The answer given does not go to the root of the matter — that again is reserved for chh. ix. 30 — x. 13 — but deals with it only for the purpose of the immediate argument ; all have sinned, and as sinners all are equally condemned ; yet in a certain sense (n. ou 7rdjiTws) Jews are in a worse state, because they have sinned against clearer light ; yet, again, not to such an extent as to put them at a disadvantage in regard to the new dispensation of the Gospel. The universality of grace covers the universality of sin, and is for all adequate and complete (vv. 21 f.). This horror-struck question of the Jews, then, rises immediately out of the preceding verses, and the answer completes the statement of their case in comparison with Gentiles. The vigorous dramatic form of expression is due to the depth of feeling with which S. Paul sympathises with his brethren after the flesh. ov irdvTus. 1 Cor. v. 10 only ; not altogether that, either. See above. Trpo{|Tiao-dpe6a only here in Greek appy. So irpoevdpxopai, 2 Cor. viii. 6; irpoeXiriiw, Eph. i. 12 (first) ; irpoKvpovv, Gal. iii. 17. The ref. is esp. to i. 18, ii. 1, 9. ids' dpaprW. Cf. Moulton, p. 63, for the disuse of the dative after birb. Cf. vii. 14; Mt. viii. 9. =in subjection to sin and there fore needing deliverance. The whole object of these chapters is to show the universal need of the Gospel. irdvTas includes on this side the iravrl of i. 16. 10 — 18. This string of quotations is adduced to justify from Scripture the assertion of v. 9. On the Babbinic practice of stringing quotations cf. S. H., who instance also ix. 25 f. , 2 Cor. vii. 16, al. The references are (W. H.) Ps. xiv. (xiii.) Iff., v. 9, cxi. (cxxxix.) 3, x. 7 (ix. 28) ; Isa. lix. 7 f. ; Ps. xxxvi. (xxxv.) 1. The quotation is free in 10, 14, 15 — 17. On the reaction of this passage on text of Psalms cf. S. H. 11. o-vvCwv, for form, as from avviw, cf. Moulton, pp. 38, 55, Hort, Introduction to App. i. 167, Thackeray, Gr. of O.T. Gk, pp. 244, 250. 12. ijxpeu6i)o-av. Cf. Lk. xvii. 10 (dxpeios). Lost their use, became good for nothing. 13. ISoXiovo-av. Hebr. 'make smooth their tongue,' E.V. mg., Ps. v. 9 only, in Gk Bible. Prop. = deceived ; form = imperf. with aor. term. Cf. Thackeray, op. cit. p. 214. 19. otSapev Se. What is the connexion? The disadvantage of 3 20] NOTES 63 the Jew has been shown not to be complete — Scripture being adduced to support the statement that all are under sin. So far Jew and Gentile are equal. But the Jew is brought more signally and definitely under God's judgment, just because of his possession of the law : the utterance of the law is in a speoial degree addressed to him ; and he is less able, consequently, even than the Gentile to maintain any plea against God. These verses, then, explain the qualification contained in ov irdvTws. In a certain sense he is at a disadvantage as compared with the Gentile. Greater privilege in volves greater responsibility. (So with Gifford, practically, though not in detail.) We may say then, also, that we have here the final answer to t( to irepiaabv tov 'I. (iii. 1). It was a true advantage to have fuller light, even though it brought greater condemnation (cf. iv Se ipdei Kal oXeaaov). ol'Sapev Se. Se carries us back to v. 9, ov iravras. otSapev. Almost = of course. d vdpos. Not=Td AcVyia, v. 2, but in its common sense 'the Mosaic law.' S. Paul presses the point that the injunctions of the law are meant for those who receive them, and by them the Jew is con demned, as against the plea of the Jew that his privileged position exempts him from judgment. Cf. Gifford, ad loc. and on ii. 3. (ppayjj. 2 Cor. xi. 10, Hebr. xi. 33 only, iptppdrreiv more common w. arbpa ; cf. Wetst. virdSiKos- Only here in N.T. ; = liable to an action. The dative seems always to be used of the person injured, not of the judge. The metaphor, then, suggests a trial as between God and His people. 20. Sioti explains how law produces this effect. This sentence, while having particular reference to the Jew, is thrown into the most general form, so as to bring the Jew into line with the Gentile, and then to sum up in one conclusion i. 18 — iii. 19. •\% epyuv v., put in the most general form: if works done in obedience to law are taken as the basis of judgment. ov SiKaiu6ijo-erai, forensic. Cf. Gal. ii. 16, as birbSiKos ; will not be acquitted when judged. Qu. Ps. oxliii. (cxlii.) 2. Iirfryvuo-is. See n. on i. 28. Eealisation of sin as sin is the specific effect of law. Law is therefore educational, cf . Gal. iii. 24, but not in itself a moral or spiritual force, cf. i. 32. The sentence here is not strictly wanted for the argument, but crops up as an element in S. Paul's view of law. It anticipates and is developed in c. vii. It is important to observe that in i. 19 — iii. 20 S. Paul bases his assertion of the universality of sin and the consequent universal need of man, not 64 ROMANS [3 20— upon theory but on observation — his experience of human life, both in Jewish and Gentile circles, generalised by the help of history. It is a, historical justification of the need of the Gospel, confirmed by the testimony of scripture and by general experience. In c. vii. he reaches the same conclusion by the searching analysis of his own inner experience, treated as typical — what may be called the psycho logical justification. Cf. Giff. on iii. 18 ad fin. 21 — 31. The failure of Jew and Gentile alike is met by the new dispensation of the Gospel, with the condition it demands of man, faith. The argument having explained ' the revelation of wrath,' returns to the statement of i. 16, 17, and amplifies it in a series of summary propositions, which are developed and explained iu cc. v. ff. (21) Under the present dispensation, in the absence of law, there has been an open declaration of God's righteousness, not in itself new because it is the same righteousness as the law and the prophets declare, but new in the clearness of the declared condition by which it is to be attained by man, i.e. faith in Jesus Christ, and in its extension to all who have that faith, without distinction of race or person ; (23) for as sin is found in all and all fall short of that divine likeness which God propounds to man, (24) so all are now declared righteous, without merit on their part, by God's free act of grace, by means of that redemption and deliverance which is in Christ Jesus. (25) He is indeed God's appointed agent of pro pitiation, on condition of faith, by the instrumentality of His Blood, shed to exhibit God's righteousness which His patient endurance of men's sins through so long a time had obscured, as the characteristic message of the present season, that in the knowledge of all He may be righteous and declare righteous all who begin with faith in Jesus. (27) So there is no resting on privilege, where faith is the one condition of acceptance with God, (24) a condition open to all mankind (29) corresponding to the fact that there is but one God for all men, who from covenanted and uncovenanted alike demands nothing but faith. (31) This view of God's revelation, so far from annulling law, alone establishes it. 21. vvvi = i:>' toj vvv Kaipip, v. 26, as things now are, under the Gospel dispensation. Xupls vdpov, apart from law. The idea is that man no longer has to look to law as God's revelation of Himself, but to the Person and character of Jesus Christ, not against or inconsistent with law but fulfilling it ; cf. Hort, Jud. Chr. p. 19 ; 2 Cor. iii. 12 18. SiKaioo-vvrj 8eov. God's righteousness as characteristic of Him and therefore the norm for human character ; cf. Mt. v. 48. 3 24] NOTES 65 irecpavlpuTai, has been made manifest, and stands there for all to see ; cf. xvi. 26 ; 2 Tim. i. 10 ; Ti. i. 3 ; esp. 1 Pet. i. 20 ; of. Joh. i. 11, 14 ; 1 Joh. i. 2. papTvpovplvr) k.t.X., so xvi. 26 marks the continuity of God's self- revelation : pres. part., because the law and the prophets still speak in the scriptures. The phrase sums up the O.T. revelation, the positive law and the comments of the prophets; cf. Mt. v. 17, xi. 13; Joh. i. 45 ; Acts xxviii. 23. 22. SiKaioo-vvij 81, the phrase repeated with a qualification (not of law but by faith), introducing the distinctive condition, and so bringing into emphasis the fact that God's righteousness is the true aim which man must set before himself for realisation in his own life, so far as he may. Sid irforews "I. Xp. Phil. iii. 9; Gal. ii. 16. Gen. obj.=faith in Jesus Christ as the manifestation of God's righteousness ; see n. on i. 17. Both this and the next phrase (els ir. r. ir.) qualify SiKaioavvy deov. els ir. t. ir., i. 16, shows that faith is not one condition but the only condition imposed on man. ov ydp loriv SiacrToATJ. x. 12. 23. irdvTes ydp...T. 8. resumes i. 19 — iii. 20. fjpaprov is the ' constructive ' or summary aorist, " which regards the whole action simply as having occurred, without distinguishing any steps in its progress " (Moulton, p. 109 ; cf . Burton, M. T. § 54) , and so should be translated by the perfect ' have sinned, ' and is naturally co ordinate with the durative present, describing the actual state ; see on ii. 12. wrrepovvTtu. The middle of this verb seems to imply, not merely to fall short of a goal (act.), but to be lacking in something of which the need is felt or at least obvious. Cf. Mt. xix. 20 with 1 Cor. viii. 8 and 2 Cor. xi. 5 with Phil. iv. 12 ; Heb. xii. 15 : ' comes short of ' A.V. , ' fall short of E. V. both therefore seem inadequate translations. Perhaps ' lack ' will do. Their lives and characters obviously show the lack of ' the glory of God.' ttjs 8o|t|s tov 8eov consequently = that exhibition of God in their own character, which is man's proper work : implying the idea of Gen. i. 26, 27 ; cf. 1 Cor. xi. 7 ; 2 Cor. iii. 18, and Irenaeus, " vivens homo gloria Dei," and probably infra, v. 2 and n. 1 Cor. vi. 20. See S. H. ad loc. God is not seen in them as He ought to be seen. The same thought iB expressed by the verb in i. 21. See n. on ii. 7. 24. SiKaiovpevoi Supedv k.t.X., 'being declared righteous (so far as they are so declared) by a free act of God.' The participle adds bomans E 66 ROMANS [3 24— a third element to the description of the universal state, and returns to the thought of o. 22, eis irdvras. r. ir., introducing the further specification of tbe means of ' justification.' Supedv is the emphatic word and is therefore expanded by tj a. xdpiri, || x&ipls vbpov, v. 21. Tfj ai. x- The free grace of God is the source of justification ; iriaris, the human condition ; r\ diro\. the means : auTou is emphatic — by His gift, not by their desert. Sid Trjs diroXvTpuo-eus. Cf. Heb. ix. 15 ; Westcott, ib. p. 295. The scriptural idea of diroXvTpuo-is is redemption from an alien yoke : orig. of Egypt, then of any yoke other than that of God ; here the yoke of sin. The word implies the cost of redemption to him that brings it about ; and does not involve (as used) a price paid to the alien master. The whole class of words is specially characteristic of S. Paul, in accordance with the essentially historical and experimental character of his religious position. The point here is, then, that man is delivered from that general state of sin by the free act of God working through Jesus Christ, and requiring only trust on the part of man for its realisation. ttjs Iv Xp. 'I. iv Xp. 'I. and iv Xp. always relate to the glorified Christ, not-to the historic Jesus, S. H. 25. ov irpolBeTo k.t.X., explains in a very condensed way how God redeems man by Christ Jesus. irpotBeTo, cf. iretpavipwrai, v. 21 ; cf. Heb. ix. 26. Vb occurs only i. 13, Eph. i. 9 ; means (1) to purpose, (2) to publish : here, only, the latter, ' set forth on His part ' ; cf. Polyb. n. 19. 1 ; in. 62. 1 (=proponere, ob oculos ponere, Schweigh.). The whole passage dwells on the new revelation given by God, for the purpose of doing what could not be done by the emphasised elements of the former revelation ; so it is not so much yet the purpose of God as the revelation of that purpose which is in question. The 'publication' was given (aor.) in the Resurrection and Ascension as the act of God (cf. i. 4). iXao-TTJpiov. The thought of the redemption of man from his subjection to sin raises the question of God's dealing with sin : the fact of permitted sin affects both man's conception of the righteous ness of God, and his actual relation towards God. Here, then, S. Paul cuts deeper ; but still all is summary and here unexplained (see viii. 1). iXaor. consequently expresses the character of the ascended Lord, as making acceptable to God those who were not in and by themselves acceptable. He in His Person and Work is the agent of propitiation. And the way in which He has achieved propitiation vindicates the righteousness of God (iv tQ ab. ai.) and 3^6] NOTES 67 offers righteousness to men (Sid iriarews). The context, then, leads us to take EX. as an adjective (accus. masc), and this is justified by use current at the time, and by the true interpretation of LXX. (cf. Deismann, B. S. 1. p. 128 ; S. H., ad loc. ; cf. Westcott, Epp. Joh. pp. 39, 83 f, ; Heb. ii. 17). Sid ir£errews, the means by which man makes the propitiation his own. Iv tu av. al'paTi, the means by which He effects propitiation. Eph. ii'. 13 (cf. Col. i. 20), Eph. i. 7 (cf. 1 Joh. i. 7 ; 1 Pet. i. 19), explain the idea : the Blood shed on the Cross and offered from the Throne is that which makes man aeceptatle to God, puts away his sin (dipciris, not irdpeo-is), brings him home from the far country, makes him at peace where he was at enmity. So that the Blood indicates not only the Death, but always also the Life offered to God and communicated to man ; this is indicated here by en Xp. 'Irjir. , v. 24, see above ; cf . Westcott, Epp. Joh. pp. 34 f . iir rip Bavdra could not be substituted here; cf. Acts xx. 28. ev, instrumental Sid w. gen. The two phrases Sid iriarews, iv tw a. al. are ||. ets ev8ei£iv k.t.X. This phrase depends on irpoe'8. IX. : while 8id rrv irdpeo-iv...Kaipu all go together, and explain the need of iv- 8ei£iv. ttjs 8iKaioo-vvT|s avrov. The character of God as righteous might seem to be impugned by His' allowance of sin, and required to be vindicated. It was vindicated, because the Cross showed God's eternal hostility to sin ; cf. S. H. Sid ttjv irdpeo-iv k.t.X. irdpeo-is only here = letting go, passing by; cf. Acts xiv. 16, xvii. 30; cf. ii. 4; Mk ix. 19; Lk. xviii. .7 ; 2 Pet. iii. 15. J kv *rg dvoxT] explains ttjv irdpeaiv. 26. irpos ttjv eVSeifjiv, the exhibition already referred to, i. 17. Trjs 8iKaioo-vvT|S ovtov. Here in the wider sense of i. 17, etc., His righteousness in itself and as offered to man. i els to eivai k.t.X. sums up both strains. Kal SiKaiovvTa = even when He justifies. tov Ik irCoreus. See v. 30. . irCo-Tews *It|o-ov. Cf. Eev. xiv. 12, the only other place where the exact phrase occurs. The simple name 'I. is relatively rare (after Evv- and .Acts).. In S. Paul, its use always emphasises 'the Humanity '—generally in reference to the Eesurrection (e.g. viii. 11), but also in reference to the whole Life and Character exhibited on earth. So the Christian confession is Ktipios 'lyaovs and the denial of it AvdBepa 'lyaovs (1 Cor. xii. 3 ; 2 Cor. xi. 4 ; Phil. ii. 10) ; the manner E2 68 ROMANS [3 26— of the Life on earth is a precedent for and vindication of the manner of the Apostles' lives (2 Cor. iv. 5 — 11 ; cf. Gal. iv. 17) ; truth is there seen as man can see it (Eph. iv. 21); parallel in thought, though not in expression, are 1 Joh. iv. 3, 15; Eev. i. 9; Joh. xiv. 1. So here= faith in Jesus as, in His human Life and Character, revealing as man can see it the righteousness of God. 27. irov ovv rj KavxTjo-is ; Cf. ii. 17, 22. This whole practice and temper of mind is here set aside, as inconsistent with the truth of man's common relation to God. The class of words is almost con fined to S. Paul. Sid iroCov vdpov; under what kind of law? So better than by...; cf. iv. 3 ; n. on iii. 27. The law which required for its satisfaction works might leave room for assertion of personal superiority; but a law of which the only requirement is faith or trust can leave no room for such ; all that is done in that case is done by God. With twv (pywv tov vbpov must be supplied, and the reference is to the claim of the Jew. But in vdpov ir. a wider sense of vbpos is introduced. Sid vdpov irCoreus. A unique phrase. S. Paul cuts to the nerve of vbpos here, as = God's revealed will. That will is now revealed in Christ Jesus ; He is now God's law. Man does law only as Christ is it and does it in him, and this requires faith in Christ; so it is a law requiring not works but faith. The essence of faith as a basis of morals is the acceptance of Another's works and a recognition that all personal achievement is due to that Other. For a similar appeal, as it were, to the deepest meaning of the word, cf. viii. 1, as startling after the argument of c. vii., as it is here. Cf. for a similar paradox James i. 25 ; Joh. vi. 29 ; 1 Joh. iii. 23. 28. ydp. Context is decisive in favour of this reading : the clause refers to the argument of i. 17, iii. 20, as supporting the statement that boasting is excluded, and is not a fresh conclusion from v. 27. 29. ¦rj 'IovSaCuv k.t.X. presses the argument deeper ; not only is righteousness a matter of faith which all men can exercise, but God is one — one and the same for all mankind ; all men are in the same relation to Him, and He will justify all on the same condition. 30. etirep, if as is the fact ; cf. viii. 9, 17 ; 2 Thes. i. 6 ; 2 Cor. v. 3 (v.l.) ; diff. 1 Cor. xv. 15 = if as they maintain (with dpa). ets 6 Beds. Cf. 1 Cor. viii. 4; Gal. iii. 20; Eph. iv. 6; 1 Tim. ii. 5 ; James ii. 19 : always in S. Paul as giving the ground for the unity of mankind and the universality of the Gospel. Ik, Std. No essential difference: lK = as the result of, in implied contrast with i£ loywv vbpov ; cf. ix. 31 : Sid = by means of the exercise of faith, which is now open to them. 3 31] NOTES 69 31. vdpov ovv k.t.X. An anticipatory caution, worked out in ch. vi. The Gospel does not abolish law by insisting on faith as man's sole contribution ; it represents law as fulfilled in Christ, and in man if he has faith in Christ ; see above on vbpov iriarews. Practically a Bummary of the treatment of law in Mt. v. vdpos here is not limited to, though it includes, the Mosaic law. lordvopev. A later form of Xarypi ; cf . Thackeray, p. 247 ; Moul ton, p. 55. Only here simpl. ; cf. Acts xvii. 15 (rafl.) ; 1 Cor. xiii. 2 (peB.). avviardvw, 2 Cor. iii. 1, iv. 2, v. 12, vi. 4, x. 12; Gal. ii. 18. The difficulty of this passage hes in its condensation ; the clue is found when we see in it a return to i. 17, and amplification of that passage, with a view to fuller exposition in chh. v. ff. ; in fact it restates the subject of the Epistle. In interpreting, we must bear in mind, as we saw on i. 17, that Christ Jesus is throughout the concrete righteousness of God. CHAPTER IV. c. iv. This condition of faith is already seen in Abraham, typical of righteousness under the covenant of promise. (1) Abraham was admittedly a righteous man : but how did he become so? (3) The scripture connects his righteousness with his faith. (6) So David makes forgiveness an act of God's grace. (9) Nor is this grace confined to the Covenant people ; for in Abraham's case the covenant was not the precedent but the .con firmation of his righteousness, (116) so that he is father (according to the promise) of all that believe though uncovenanted and of the covenanted only so far as they share his faith. (13) For the promise was given not under law but under a state of righteousness due to faith. (14) If the law is a condition of inheritance of Abraham, then Abraham's faith has no effect, and the promise made to him is annulled — for the effect of the law is wrath ; where law is not, neither is there transgression. (16) And the reason for this de pendence upon faith is clear : it is that righteousness may be absolutely God's gift, and therefore free, in fulfilment of the promise, to all the true seed of Abraham, that is to those who derive from him not by the link of the law but by that of faith, by virtue of which he, as the promise said, is father of all of us who believe, both Jews and Gentiles, (176) all standing before the same God in whom Abraham believed, the God who quickens the dead and ascribes being to that which is not: (18) the particular act of faith required absolute trust in Him who gave the promise in spite of supreme difficulties, trust both in the truth and in the power of God. (22) This trust was reckoned for righteousness. (23) The incident has reference to us : righteousness will be reckoned to us too for our trust in God : for us too He has shown His truth and power by raising Jesus our Lord from death, delivered up for our transgressions and raised for our justification. The case of Abraham is taken to illustrate the preceding argument : the Jews would quote it as a clear case of justification under the old covenant, and therefore presumably under law ; it would follow that the promise made to Abraham was limited to his descendants who 4 4] NOTES 7r were under the covenant of law. S. Paul points out, to the con trary, that here all depended on faith, and on an act of faith parallel to that which the Gospel demands. It follows that the principle of SiKaioavvy iK Trlarews held under the old dispensation as under the new; and that in this respect as in others the Gospel is not a breach with the old, but a revival of its fundamental principles in a form in which they reach their perfect exemplification; of. iii. 21. The case of Abraham was a current thesis of the Eabbinic sohools ; cf . Lightfoot, Gal., p. 158 ff. 1. t£ ovv Ipovpev = what shall we say of Abraham?.., i.e. in relation to the question of boasting and the source Of righteousness. Zahn (Einl. p. 95, a2) punctuates ipovpev ; and takes [evp.] 'AjSpadp. ...Bebv as stating an opposed view: but this is too complicated. tov irpoiraTopa rjpuv. Addressed to Gentiles (as well as Jews) ; cf. 11, 12 and 1 Cor. x. 1. The spiritual lineage is an essential strain in S. Paul's conception of religious history. KaTd o-dpKa. If this goes with irpoirdTopa then the whole clause must be taken as a difficulty raised by a supposed Jew disputant. But it is better taken with ipovpev in relation to il- tpywv of v. 2 and irepiTopi), v. 9ff. = as regards his human condition — his works and the covenant of circumcision ; cf. Hort, R. and E., p. 23. 2. el ydp *A. The question bears on our argument, for if Abraham was justified from works, he has the right to boast, and is an exception to our principle which would be a precedent for other exceptions. dXX* ov irpos Beov, sc. ?x" Ka&xypa. Scripture shows that his condition was due to a free act of God ; not therefore of works, not therefore a subject for personal boasting. 3. t£ ydp r\ yp. X. Gen. xv. 6 ; Gal. iii. 6 ; James ii. 23. !ir£o-revo-ev. Here primarily of belief in God's word : but this belief implied trust in the faithfulness and power of God, and was therefore essentially faith in the full sense. !Xoy(o-6r|, was reckoned for something more than it actually was because it contained the seed, was the necessary precedent, of that more. For the word in LXX. cf. Lev. vii. 8, xvii. 4, with the legal sense of imputation familiar to the Jews ; cf. S. H. ref., Weber, Altsyn. Theol., p. 233; cf. above ii. 26, ix. 8; 2 Cor. v. 19. 4. tu 81 k.t.X. S. Paul argues from the precise words of scrip ture: it was an act of faith that was met by the act of God. No works are mentioned, therefore no works were included in the consideration; if there had been works, the language would have expressed the act of God as conferring a due reward; but there is no 72 ROMANS [4 4— such suggestion in the words ; they clearly imply a free favour on the part of God. !pya£op!vu has frequently the idea of working for hire, for a living, etc. ; cf. 1 Thes. ii. 9, ai. 5. Iirl tov 8ik. tov do-epfj. This goes beyond the strict relevance of the qu. in v. 3 and prepares the way for the enlargement of the idea by the qu., vv. 7, 8. ttio-t. Iirl brings into explicit statement the notion of trust, not expressed in u. 3. Cf. Moulton, p. 68, who suggests that the substitution of els or iirl w. ace. for the simple dative after ir. is peculiarly Christian, and coincides with the deepening of the sense of ir. from belief to trust or faith. The change here is very significant, going, as it does, with the advance from the idea of God as simply faithful to His word (v. 3) to the idea of God as acting upon man. tov SiKaiovvTa here, as above, =who declares righteous, not who makes righteous ; iii. 24, 26, 30. See Introd. p. xxxvi, tov do-«pfj. Not of Abraham, but with the wider reference of the whole clause: of the sinner as ignoring or neglecting God ; cf. i. 21. It here expresses the thought of the man about himself in the very act of trusting. 6. AaveiS. Ps. xxxii. 1, 2. The qu. emphasises the act of God in putting away man's sin, without naming conditions ; and is used by S. Paul to bring out the wider reference of faith in God, not only as fulfilling promise but as removing and not imputing sin. tov paKapio-pov = the blessing (art.) — the act of paKapi^eiv. V. 9 shows that here the blessing is not the congratulation of other men, but comes from God. Xupls epyuv. Conclusion drawn from the absence of any mention of works in qu. 9. 6 paK. ovv. The blessing mentioned in the ps. is essentially the same as 'the reckoning' of v. 3; and the question is raised whether it extends to the circumcision only or to all. This is answered by insisting on Abraham's circumstances at the time. 10. Iv irepiTopfl. The true place of irepiropi] in the history of God's dealings with man: it was a sign (v. 4) of a state already existing and due to God's free gift. 11. irepiTopfjs. The gen. of description — not practically different from irepiropi)v. o-r| 8e k.t.X. Cf. xv. 4 ; 1 Cor. ix. 10, x. 11 ; 2 Tim. iii. 16. 24. tois mo"T€vovo-iv = oZrii'es ir. Iirl tov ly. 'I. (1) The trust is personal in a Personal Power, whose Power and Character are revealed in the crucial act. (2) The raising of Jesus is a kind of antitype of the birth of Isaac. Note that the name Jesus is used alone to emphasise the historic fact — rbv it. r\. = whom we acknowledge as Lord. 26. Ss irapeSo'flT| Sid Td ir. As iii. 25 ; cf. Isa. liii. 12 LXX. Joh. Weiss (op. cit.), p. 172, points out that the two clauses are an instance of the Hebrew tendency to parallelism, and that conse quently they must not be regarded as independent statements of distinct elements in the process of redemption ; the verbs might be interchanged without affecting the sense ; cf. viii. 32 ; Gal. ii. 20 ; Eph. v. 2, 25. Cf. below, v. 9, Sik. iv Tip a'lpari a. ijy. 8id Tijv SiKaCuo-iv ij. Another summary statement developed later. 8id=with a view to. SiKaCuo-iv. v. 18 only ; justification as an action = 5td rb SiKaiovv r\. From one point of view, the resurrection of Christ as the act of God is the testimony of God to the perfection of the Humanity of Christ as well as to His Divinity, the declaration of the complete righteousness of Jesus. As it is through that perfect Humanity, and by union with It, that the Christian is made one with the Christ, the object of the Eesurrection is the declaring righteous of those who, by faith, accept the offered condition of righteousness. This leads to the actual making righteous : but that further thought is not included in this statement ; SiKalwais is limited, as is SiKaiovv, to the descrip tion of God's attitude to the sinner. See Introd. p. xxxvi. On the Eesurrection, see S. H. add. note, pp. 116 ff., and on the connexion of justification with the Eesurrection cf . Gifford. This concludes the first part of the Epistle, in which is set forth what may be called an historical account of the relation of man, both Jew and Gentile, to the revelation of God's Will and to the performance 4 25] NOTES 77 of the same. It has been shown that the revelation of that Will in the Death and Eesurrection of Christ answers to the necessities shown to exist both among Jews and Gentiles; the attitude of both to the Will of God and the character and issues of His dealings with them all point to the Gospel as the one adequate message of righteousness for man. The treatment then has been historical : the great ethical and spiritual principles involved have been used and stated, but not explained ; there follows now the description of these principles as seen by an analysis of the case of the individual sinner (v.— viii.) and of the sinning people (ix. — xi.); and then (xii. f.) the main characters of the Christian life are explained. The argument that follows, in fact, deals with the Gospel as a power of salvation. C. cc. v. — vii. Second Vindication of the Theme. The Ethical Need and Bearing of the Gospel, as a Power which effects Bighteousness. The Power of the Gospel is explained, in contrast with' vbpos, as a gift (xdpis) of new life in Christ. CHAPTER V. v. 1 — 11. Introduction, describing the nature of the state in which we are, under the power of the Gospel : (1) Since, then, we are justified by God on the single condition, of faith, let us maintain the state of peace with God, by the help of Him, (2) by whom we have been brought under this free favour of God, and ground our boasting on hope of attaining the perfection of this state in the future full manifestation of God in us ; (3) and no less in the present straitened condition of our Uves, (4) as an opportunity for endurance, proof of character and hope, that hope which cannot disappoint us because it is itself the effect of God's love in us ; (6) and that love, measured by what was done for us in Christ's death for us while we were enemies and sinners, will certainly complete our salvation by the working of Christ's life in us. (11) So, finally, let us boast in God by the help of our Lord Jesus Christ, through whom, as I have said, we received that reconciliation which is now our state. These verses describe the state of the Christian. It has been shown to be due to God's free act of justification, requiring only man's faith in Him ; it is, summarily, a state of peace with God ; it was won by the Death of Christ, and is maintained by His Life ; under present conditions it is a state of BXifis, for the man must be tested ; but the hope of maintaining and perfecting this state is warranted by the fact that the love which gave it to us will surely maintain us in it and perfect us for its complete realisation. The thought comes out at once that the power of the Gospel is Christ living in us : the section begins and ends with did toO Kvpiov r\. 'I. Xp. ; cf. u. on i. 17 ; the subject is resumed and fully treated in c. viii. 1. SiKaiuBe'vTes ovv Ik irCoreus sums up the position gained. Notice that in these chapters (v. — vii.) the word iriaris occurs only in these first two verses : mareiw occurs once only (vi. 8), and then in the simple sense of believe. The fact is that the first fundamental 5 2] NOTES 79 act of trust, when it has once brought man under the justifying love of God and the power of Christ's life, becomes a permanent though progressive act of submission to and reliance upon that power, a continued act of will realising that power in itself, which is, on man's side, the determining characteristic of the Christian life and is not by S. Paul described exclusively by any one name, but is involved in all the exhortations, and summed up in the phrases to irvevpjx. ttjs fwijs iv Xp. 'I. (viii. 1) and irvevpa vloBeaias (viii. 15). elpijvrjv. Cf. Acts x. 36 ; Joh. xvi. 33. With xdpis, it is the unfail ing element in S. Paul's salutations, and gives him his characteristic phrase d Bebs rr)s elpijvys (xv. 33, xvi. 20 ; 2 Cor. xiii. 11 ; Phil. iv. 9 (cf. 7); 1 Thes. v. 23; 2 Thes. iii. 16 (6 urupios r. «.); cf. Col. iii. 15; Heb. xiii. 20). The cardinal passage is Eph. ii. 14— 17. Like xdp's, it has special reference to the call of the Gentiles, but as involved in the wider conception of the establishment of man as man in a state of peace with God by the removal of sin. The first step is the justification of man upon faith : then that state has to be main tained. exupev, al. tx0^". A.V. 'we have,' B.V. 'let us have.' The mood of exhortation is clearly required by the context (against Field, ad loc.) ; S. Paul is passing from the description of the fundamental initial act of God in bringing man into this state, to the character and duties of the state so given. The verb Ixeiv is durative = to maintain hold on, and here it has its strict sense— let us maintain (better than the ambiguous ' have ') peace ; this requires further activities in man, and the continual help of the Lord ; cf. Moulton, p. 110. Sid t. k. i\ 'I. Xp. The fuller name is given because each element in it is an assurance that the help will be given and will be effective, and ought to be claimed. 2. 8i' ov Kat, the Person, who has brought us into this state by His Death and Eesurrection, will help us to maintain it by His Life. ttjv irpoo-ayuyrjv. Eph. ii. 18, iii. 12 only. Vb 1 Pet. iii. 18 ; cf. Joh. xiv. 6 ; Heb. iv. 14 f. The vb in LXX. freq. of bringing persons and sacrifices before God for acceptance. Here of the initial approach; in Eph. iii. 12 of continual right of access. |o-XTJKapev, 'we obtained' — the 'constative' of (xa's Moulton, p. 145. rg ir£o-Tei. Perh. = for our faith — the way has been opened for faith to approach God. els ttjv x°Plv TavTT|v. The demonstrative clearly shows that the 80 ROMANS [5 2— reference is to God's free favour shown to man in justifying him. The dominant meaning of xdpis in the Bible is God's favour shown to man, the effect of His love. The word is a favourite with S. Paul, and has special but not exclusive reference to the light thrown upon God's favour, by the inclusion of the Gentiles. This thought is implied here. They have been brought within the range of God's favour, as described ; cf. Hort, 1 Pet. p. 25 f., 49, 66 f. ; Eobinson, Eph. p. 221 f. ; cf. Gal. v. 4 ; 1 Pet. v. 12. eorrJKapev, 'we stand'; cf. Moulton, p. 147; Burton, § 75, etc.; 1 Pet. v. 12 ; cf. 1 Cor. xv. 1. KavxupeBa. Indie, to be taken with SC oS. Here is the Christian opportunity for boasting ; cf. iii. 27. Iir IXtt£8i tijs 8d£i]S t. 6. The ground of Christian boasting is not a privileged or exclusive state, but a hope that by the work of the Lord Jesus Christ the glory of God will be revealed in man; it rests, then, on God's favour and embraces mankind ; cf. on iii. 23, Col. i. 27. 3. ov povov 81, dXXd. v. 11, viii. 23, ix. 10; 2 Cor. viii. 19; cf. 1 Tim. v. 13. With the ellipse only in S. Paul ; not only is the hope of the future revelation a ground of boasting, but also the process of BXiipis, by which, under conditions of the present life, it is being worked out ; cf. Joh. xvi. 33 ; Acts xiv. 22. The idea is fully worked out in 2 Cor. iv. 8—12. t\ BXtyis. xii. 12 ; 2 Thes. i. 4. 4. SoKipij. (1) The process of testing, 2 Cor. viii. 2 ; (2) the result — the temper given to the steel, Phil. ii. 22 ; 2 Cor. ii. 9, ix. 13, xiii. 3 : here the latter ; cf. 1 Pet. i. 6 ff. ; James i. 2, 12. 8Xl\pis produces in the Christian endurance or resistance, and this Christian en durance tempers character; the tempered character, as evidence of God's working so far, itself produces hope ; and this hope, so grounded and won,, cannot disappoint him who has it. 5. KaTaio-xvvei, in this connexion = brings the shame of dis appointment; cf. Ps. xxi. 6; infra ix. 33; Phil. i. 20. 8ti tj dydirr) k.t.X. vv. 5 — 10 enlarge upon the strength of the reasons for hope, an a fortiori argument from the love of God, as already shown in our call and justification in Christ, to the willing ness and ability of that love for the completion of His work. Cf. viii. 35, 39. ij dydirri tou Beov = the love which is characteristic of God in His eternal nature, and therefore in His relation to man, constituting His true relation to man and making the Incarnation divinely natural; further, this love is, as it. were, by. the agency of the Holy 5 7] NOTES 8 1 Spirit, resident in man, and becomes to him the power of moral and spiritual action by which the new character is originated and gradually developed in the processes of life. It is not the mere sentiment of affection, but an influence of the divine activity which creates its own image in its object and vitalises it into «. life like its own. A faint reflection of this divine operation is seen in the way in which a father's or a friend's love influences character. The fundamental passage is Joh. xvii. 26 ; cf. 1 Joh. iv. 12 et passim. In S. Paul note particularly 2 Thes. iii. 5 (Lft's note) and 2 Cor. v. 14 ; Eph. iii. 19 ; infra viii. 35, 36. iKKexvrai. Cf. Acts ii. 17, 18, 33. ev Tats k., the love of God has flooded our hearts. Sid irv. dy. t. 8. r\. Cf. viii. 9, 11, 15. The gift of the Spirit is almost always referred to as a definite act in the past (iSwKev, iXdpere); cf. 1 Cor. ii. 12; 2 Cor. i. 22; Gal. iii. 2; Eph. i. 13, al. but n. pres. 1 Thes. iv. 8 ref. Ezek. xxxvii. 14. Pentecost was the date of the giving of the Spirit to the Church ; baptism with the laying on of hands is the date for each individual. irv. dy. The first mention of the Holy Spirit in this epistle : the truth here indicated is developed in ch. viii. 6. et ye. "Si quidem, 2 Cor. v. 3 (v. 1.) ; Eph. iii. 2, iv. 21 ; Col. i. 23 (classical)," Blass, p. 261. =if, as you will not dispute. The connexion seems to be this : Christ's death for us when we were still outside the operation of the Spirit is such'an overwhelming proof of God's love, that it must surely justify all the confidence we can put in it, now that by the indwelling of the Spirit it is a vital power within us. The connexion of these sentences is obscure : it is perhaps best to take el ye . . .diriBavev as protasis, pbXis yap... diriBavev (8) as parenthesis ; ToXXip ovv (9) picks up the apodosis : then v. 10 in a very characteristic way repeats the main thought in a parallel pair of antithetic clauses. The whole 6 — 10 inci. is an ex pansion of v. 56. do-Bevuv, having 'no power of ourselves to help ourselves.' The word is specially chosen to mark the contrast with the new power which is in the Christian r not used quite in this way elsewhere. eri, with Svrwv, cf. v. 8, A. V., B.V. But sri almost invariably precedes the word it qualifies, except with negatives (e.g. Eev. viii. '16) or rarely when it has special emphasis. So better here with Kara Kaipov, 'while there was yet opportunity,' before the case was hopeless. The rhythm of the sentence points the same way. do-ePuv marks not the weakness, but the relation to God. 7, 8 emphasise the uniqueness of this act of love. This parenthesis bomans F 82 ROMANS [5 7— makes an anaeoluthon, a constant mark in S. Paul of deep feeling. 7. SiKaCov — dyaBov. Both masc. The idea is that the appeal of a righteous character hardly stirs the emotion ; the good man with more that touches the heart may inspire such an act. Those for whom Christ died were neither. ToXp£ = ' has the spirit to die ' ; cf. Field, ad loc, qu. Eur. Ale. 644. 8. o-vvfo-rrjo-iv. Cf. iii. 5. 9. iroXXu ovv pdXXov. A fortiori. The hope of progress and perfection (v. 2) which depends on the love of God is justified u. fortiori by our experience of that love in the act of justification. o-u8T)o-dpe8a Si' av. dird Tijs dpyrjs. The description, on the negative side, of the awrnpla which is the result of the power of the Gospel (i. 16). The bpyijs (cf. i. 18 f.) consists now in a state of sin and hereafter in the consequences of that state being persevered in. Note that justification does not remove the conflict with evil ; it reveals God's attitude of love to us and in us, and consequently enables us to engage in that conflict with hope. 10 repeats the a fortiori argument with amplification (cf. Eph. ii. 11 f.). The two clauses are exactly || vv. 6 and 9. Ka-rnXXdyiipev ref. to SiKaiwBivres ; cf. the aorists below. Vb and subst. pec. to Bom. and 2 Cor. (al. 1 Cor. vii. 11). diroraTaXX. Eph., Col. only. SiaXX. and avvaXX. , implying mutual reconciliation (cf. Mt. v. 24), are never used in this connexion. Always there fore of God reconciling (not, as being reconciled). It marks the same stage as SiKaiovv ; the means employed is the Death of Christ ; man's state, which necessitates it, is that of ixBpoi, diryXXoTpiwpivoi. The fullest passage is 2 Cor. v. 18 f. Sid toO BavoTov t. u. a. Cf. Col. i. 20 ; see vi. 2 ff. o-u8r|o-dpeBa includes both the maintenance of the state of peace and the final result ; as does awrypla. iv Tg Xf**sy avToi). This again is worked out in vi. 2 f . = the resurrection life of the Lord as the sustaining environment and inspiration of the new life of the Christian ; cf. 2 Cor. iv. 10 11 • Eph. iv. 18 ff. 11. ov povov 81, dXXd returns to v. 3. This return, after so long a break, is made easier by the parallelisms pointed out above. Kav- Xupevoi, part, for indie. ; cf. Moulton, p. 224. Iv tu Beu. The essentially personal character of the whole re lation is emphasised: our boast is not in a transaction or a state but in God Himself and by the help of our Lord Jesus Christ so 5 12] NOTES 83 summing up the whole argument. God loved, justified through Christ, gave the Spirit, will finish what He has begun. N. This passage then marks the transition from the antithesis between 7t(otis and vbpas, as ground of justification, to the antithesis of xdpis and vbpos, as ground of the saving of man's Ufe ; the faith in God, which accepts His justification, must lead us on to trust His good will and power to perfect the new life, which is the life of Christ in us. This is the supreme instance of His xdpis, His free favour to man. The range and manner in which this x<*P's works are developed in the following sections. 12 — 21. This state depends upon a living relation of mankind to Christ, analogous to the natural relation to Adam, and as universal as that is. So it comes to pass that there is a parallel between the natural state of man and his new condition : by one who waB man the sin which has been shown to be universal entered into man's world, and this sin was the cause of man's death, extending to all men because all actually sinned ; (13) for that sin was in the world just in the degree that law was (sin not being reckoned without law) (14) is proved by the fact that death held supreme sway from Adam to Moses, even though the men of that time sinned not, as Adam did, against a positive external command (but only by falling away from the inner standard of well-doing which they had from God). [So far Adam is connected with men merely as the first sinner; their state was due to their own sins, and those not quite hke Adam's sin.] Now Adam is a type of Him that was to come. (15) There is a parallel between the transgression of Adam, and the gift of God in Christ ; but only a qualified parallel : (a) it was the fall of the single man that led to the death of all, a human origin ; the gift is the free favour of God in giving what He does give to all in the single man, and that man Jesus Christ, the Ascended Son. (16) Again (fl) the effect of God's gift is out of all proportion to the result which followed upon one man's having sinned ; for while the judgment of God followed upon one sin and involved condemnation, the gift of God follows upon many sins and involves acquittal of all. (17) For it is obvious that the sway of death established by one man's sin, and through his action, is far more than overthrown by the kingship realised in life by the help of the one (man) Jesus Christ, which they will gain who accept the superabundance of the favour of God and His generous gift of righteousness (there is far more than a restoration of what was lost). (18) With these qualifications then the parallel may be stated : As one man's transgression so affected all men as to bring F2 84 ROMANS [5 12 them under God's condemnation, so also one man's enacted righteousness affects all men so as to bring them into a state of justification which involves life; for just as the disobedience of the one man was the means whereby all were put into the condition of sinners, so also the obedience of one man will bring all into the condition of righteous men (if, as has been shown, they exercise faith). (20) Now law, whether pre-Mosaic or Mosaic, was imported into man's experience to multiply the fall ; but where the acts and state of sin were thus multiplied, the favour of God was shown in still greater abundance in order that, in antithesis to the reign gained by sin in the state of death, the favour of God might gain sovereignty in a state of righteousness leading to life eternal by the aid and working of Jesus Christ our Lord. This is perhaps the most condensed passage in all S. Paul's writings. It is consequently almost impossible to give an inter pretation with confidence. The fundamental thought appears to be to establish the universal range of the power of the Gospel, as answering to the universal range of sin and man's need. The universality is then based in each case on the relation of the whole race to one man. As regards sin, its universality is related, in a way which must be called obscure, to the connexion of the race with Adam ; their humanity is derived from him ; and his fall has its results in them ; this seems rather to be concluded from the observed fact that all came under the sentence of death pronounced on him for his fall, than upon any theory that in some sense they sinned in him ; they died (15, 17) because of his sin, but also they sinned themselves ; it was the death rather than the sin that they inherited, and individually they justified, so to speak, the verdict of death by their own sin. What they inherited was a nature liable to death; they made it, each for himself, a sinful nature. Note that it is not said that men sinned in Adam or because Adam sinned ; but that man died because Adam sinned ; death established the mastery thus initiated because men also sinned. At last the vicious series was broken: one Man broke the universal practice of sin, enacted righteousness and by so doing brought within the reach of all men justification, as God's free gift, and a power to realise that justification in their own lives, a power which brings life because it is His own life imparted to them. Thus is the sovereignty of the favour of God established instead of the sovereignty of sin and death. The relation to the one Man, in this case, is a relation of imparted life, as in the former case it is a relation of entailed death. In each case the entail is realised for each person by his 5 12] NOTES 85 own aot : in the first case, by an act of sin ; in the second oase, by an act of faith. The Second Adam broke the entail by the fact that He did not sin (v. 18) ; and that condition He imparts by com munication of His own life. See Additional Note, p. 210. The analysis of the structure is this : the anacoluthon in v. 12 is due to the interruption of the intended statement of the universality of xdpis and fan), by the expansion of the thought of the sway of death. The completion of the original idea is then undertaken in vv. 15, 16, 17, but only by noting certain qualifications of the parallel which is to be drawn ; then, v. 18 f., the parallel is finally stated. Sid tovto. The Christian state being as described in vv. 1 — 11, it follows that God's act in the Gospel has a universal range. oV evos dvBpuirov rj dpapTCa k.t.X. Adam's sin, by the mere fact, brought sin into the world of created humanity ; sin was no longer a possibility but a fact. Kal 8id Tijs dp. 6 SdvaTos, the death we know : death as we know it came into man's experience by the act of Adam. The question is not raised, still less answered, whether without sin man's nature would have been liable to death ; S. Paul is dealing with our ex perience of death and its natural associations, alike for Jew and Gentile, as the destruction of life and separation from God. It was sin which gave death this character, and this character, reinforced by the sins of men, led to the tyranny of death over the human spirit. It appears therefore that S. Paul is not distinguishing between physical and moral death, but regarding death as a fact in its full significance in relation to the whole nature of man. See p. 218. Kal ovtus. Kal is the simple conj. and the clause is part of the wairep sentence, not the apodosis; that would require oiirws Kal. 6 SdvaTos 8iijX8ev. The primary stress is on the universality of death, initiated by one sin, reinforced by sin in every man. The universality of sin has already been argued. The order throws stress on els ir. d. The aorists are ' constative,' they " represent a whole action simply as having occurred without distinguishing any steps in its progress"; Moulton, p. 109. lip i£ irdvTes rjpapTov. These words must be taken strictly ; the range of death included all men because all sinned. The death, which received its character from Adam's sin, retained its character because each and every man in turn sinned. All principles of in terpretation require us to take sin here in the same sense as in ch. i. 18 f. There it is clear that sin involves conscious neglect of knowledge of God and His Will, in however elementary a degree. 86 ROMANS [5 12— It is an individual act against light. To suppose that iv 'ASdp is to be supplied, is to suppose that the most critical point of the argu ment is unexpressed, lip u = ' on the ground that ' ; cf. 2 Cor. v. 4 ; Blass, p. 137. 13. dxpi ydp vdpov = just so far as there was law there was sin. It has been shown (ii. 14, 15) that there was law, in a certain and true sense, before the law given to Moses ; action against this law was sin, and the fact that it was so is here confirmed by the con sideration that the penalty of sin, death, was obviously present in the world before the law of Moses was given, ydp then introduces a fresh piece of evidence of the universality of sin — for death, as understood by sinners, was- there, therefore sin, sin in proportion to knowledge. So I take dxpi v. = up to tbe degree of law, just to the extent to which law was present. So dpaprCa, anarthrous — men's acts had the character of sin. See Additional Note, p. 210. dpapTCa Se, sc. but that law was present, and therefore men's acts were sins, is shown by the reign of death ; the law in question is shown to be the law described in ii 14 f., because the reign of death, the punishment of sin, extended over men who did not sin as Adam did against a positive external command. The two verses 13, 14 together justify the statement irdvres ijpaprov. See Add. Note, p. 213. 14. Ipao-iXevo-ev, the 'constative aorist'; Moulton, p. 109. dird 'ASdp p!xPl Muvo-eus, in the interval between Adam, who sinned against positive law, and Moses who delivered positive law. In the case of Adam and of those who lived under the Mosaic law there could be no doubt that irdvres ijpaprov. Iirl tovs pij dp. It is noticeable that as sinners men are here distinguished from Adam : their sin was of a different kind ; but still it was sin, action against light, though the light came in a different way, that is, through the inner experience of the knowledge of God ; i. 18 f. Iirl Tip dp. t. ir. 'A. The dominant fact in the sin of Adam was that he acted in spite of a positive command : other men acted in spite of the inner light. ds Io-tiv twos tov peXXovTos. tov pIXXovTos = ' of Him who was to come.' Adam is typical of Christ in his natural relation to men. The words introduce the parallel now to be stated : tr. ' and he is a type,' etc. ; and so there is a parallel in the relations, but a parallel with qualifications. So dXXd, not 7dp, follows. 15. to xapio-pa here is the gift of justification offered in Christ ; in range this has as large an effect as the fall ; but in quality 5 16] NOTES 87 it is far greater, as it leads to life, the other to death. This con clusion is not fully stated till v. 17. el ydp t$ tov evos k.t.X. , the fall of one man led to the death of all (note, not to the sin), oi iroXXol denominate irdvres in contrast to d ets ; cf. Lft, ad loc There are two steps omitted here ; Adam's fall lead to his death, death thus introduced spread because all sinned. So, ultimately, it was owing to one man's sin that the many died. Similarly, in the parallel clause, the individual con dition of faith and the actual result (far)) are omitted. ^ \dpis tov Beov, the favour of God. ij Suped, His generous giving, emphasises x as throughout, describes not the state of man but the attitude of God towards man. Sid SiKaioo-vvns = in or under a condition or state of righteousness ; 90 ROMANS [5 21 cf. 17 6 and for Sia ii. 27 n. The elaborate phrasing is due to the difficulty of getting an exact antithesis. The exact verbal anti thesis would be ti SiKaioavvy ()( i) dpapria) p. iv fwj ()( iv tQ Bav.); but the true power of sovereignty is not man's righteousness but God's grace ; so i) x&P'1 is Pu' as *ne subject ; then SiKaioaivy expresses the state of man under the sovereignty of xdpis, and is therefore introduced by Sid ; and for iv fay (°f- 17 6) the description of the new atmosphere in which man is or the new power by which man lives (already implied in r) xdpis) is substituted els f. al. as the end to which all tends ; and the whole argument is summed up in the phrase Sid 'I. Xp. t. K. r)., which comes almost as a refrain (cf. vii. 17, viii. 23). It is essential throughout the passage to bear in mind the argu ment of i. 18 — iii. 31, and in particular the position there made plain that the sinful state is made actual in each man by his own act, just as the state of righteousness to be made actual in each man requires the personal act of faith. Then in ch. vi. S. Paul passes from this description of God's favour or grace in its range, effectiveness and purpose to consider man's duty as the object of this grace. vi — vii. 6. The ethical bearing and standard of the new life in Christ. CHAPTER VI. (1) Are we to conclude that the state of sin is to continue, as a provocative, so to speak, of the graciousness of God ; the more sin the greater grace ? (2) It is a monstrous thought; the fundamental characteristic of our Christian position is that when we became Christians we died to sin and our sinful life, (3) it is elementary that in baptism into Christ we shared His death, (4) His burial, and His resurrection by the manifest act of the Father; now we are in a new life and our conduct must be correspondingly new. (5) For baptism involved union of our nature to Christ's both in His death and His resurrection; (6) His death implies the destruc tion of the old nature, the abolition of the rule of sin; His resur rection, shared by us — a freeing from death and sin, a living to God — implies that we are dead to sin and in Him living to God (so that sin is in the highest degree unnatural to this new creature). (12) Therefore both the, use and the obedience of even your mortal body must.be rendered no longer to sin for unrighteous work, but to God for righteousness; the authority of sin being broken because you are not under law but under grace. (15) Not under law, but not therefore free to sin, for that were a return to the old slavery; but under grace, you are under a new slavery (to use human language), willingly adopted ; (19) your very members must be turned from the old slavery to the new. (20) For that was a state of slavery and freedom — freedom as against the claims of righteousness, slavery to the claims of sin and its result in death : (21) from that slavery you are freed and brought into a new slavery to God ; with its proper result, sanctification, leading to its end, eternal life. (23) For all that is earned from sin is death: but God gives, of His free grace, eternal life by communion with Christ Jesus our Lord. The section deals with the response natural in those who are under God's grace. It is, incidentally, a repudiation of the charge made against S. Paul that, by denying the obligation of law, he was 92 ROMANS [8 1 — destroying the support and the obligation of a holy life. It gives con sequently the true basis for a Christian ethics : and the fundamental point is the new life in union with and dependence on Christ. 1. rl ovv Ipovpev ; as always, introduces a question putting a case which might occur to the reader. Iiriplvupev. So far the emphasis has been chiefly upon the free grace of God as justifying ; this might suggest that human effort is not required: and S. Paul meets this by pointing out that as God justifies in Christ alone, communion with Christ is necessary for the individual actualisation of justification, and this involves a charac teristic life. ij xupis, that the generosity and marvel of God's free favour may be multiplied by increasing the demand upon it. 2. otTives, the appeal is to the character of the Christian — ' seeing we are men who...'. direBdvopev definitely refers to baptism as explained vv. 3 f. tjj dpapTia=our sin, the state of sin in which we were; cf. Gal. ii. 19. 3. rj dyvoeiTe, vii. 1 only ; cf. oi) 8iXw v. dyvoeiv i. 13, xi. 25 ; 1 Cor. x. 1, xii. 1 al.; as always, appealing to an admitted principle of Christian instruction. It has been suggested that here and in 1 Cor. xv. 4 we have a refer- ence to a primitive Baptismal Confession of the Death, Burial and Eesurrection. See Clemen Erkliirung, p. 172. !paTrrCo-8r|pev, only Evv., Acts and Paul. With els Xp. only here and Gal. iii. 27:= were brought by baptism into union with Christ: this community of hfe is the fundamental thought of the passage, as determining the natural and necessary character of the Christian life. els Xp. 'Itjo-. The union is with the full life of the Son as seen both in His Humanity and in His ascended state. els tov BdvaTov av. : the first stage of the Christian life is death, a death, in its kind, of the same quality as the death of Jesus (cf. 2 Cor. iv. 10), i.e. a death to sin, cf. v. 10. 4. o-vveTdi)>T|pev. Col. ii. 12 only ; cf. 1 Cor. xv. 4 ; Acts xiii. 29. It is remarkable that S. Paul, alone in N.T. outside the Gospels, lays stress on the Burial : he alone was not an eyewitness of the circum stances of the Death, and therefore for him the burial was of high significance, in its evidential value. els t. 8. Closely with toO j3. — through that baptism into His Death. tva. The purpose of this sharing the death and burial is negative as regards the old life of sin, but positive also, that we might enter into the atmosphere of the new life and walk in it. 6 5] NOTES 93 8id rrjs 8dgr|s tov iraTpds, here 8d£a is used of the manifest action of the Father in the raising of Christ; Sid, instrum. ; cf. Joh. xi. 40, Col. i. 11. The resurrection of Christ is a revelation of the Father. tov iraTpds. Cf. Joh. v. 21; Acts i. 4, 7, ii. 33 (only in A); Eph. ii. 18, iii. 14; Col. i. 12 (?) ; 1 Pet. i. 17 ; 1 Joh. i. 2, 3, ii. 1, 15 al. (7); 2 Joh. (3) ; Eev. (4). The use of d irarr)p absolutely is dominantly characteristic of S. John (but cf. also Mt. xi. 25 f. || Lk.; xxiv. 36 || ; xxviii. 19). It occurs in S. Paul and Acts only as above (but n. Gal. iv. 6). This is the only place where it is used alone in connexion with the resur rection ; and consequently it calls marked attention to the character of the resurrection as an act not of power only but of the love of the Father to His Son, and through the Son to those that are His. This thought emphasises the obligations of the new life which has its ultimate source in that love. ovrus therefore covers the whole thought of the wairep clause : as in rising Christ left all that was dead behind, as that rising was due to the Father's love and power, as we share that rising, so we must leave our dead selves behind and walk etc. £ur[ is the principle of life, not the manner of life (cf. Gifford and see Lft, Igna. Eom. 7); the fresh vigour of a new principle of life (cf. viii. 2) is the motive power of Christian conduct (irepnraTi)awpev). This is the answer to v. 1. 5. ydp expresses what was implied in Kal r)pels, we are risen as Christ rose : this argument is continued to v. 11. o-vptpvroi, here only N.T. Cf. ipipvros, James i. 21. =if we have been born (7e76cap.ev) with a (new) nature characterised by or wearing the likeness of His death. The new nature is stamped with the like ness to Christ's death, as a death to sin ; the idea is expanded in v. 6. orvp. = ' of one growth or nature with.' yeydvapev, cf. xvi. 7, i. 3; James iii. 9. dpo£wpa, cf. viii. 3, Phil. ii. 7, implies true assimilation, but of things different. There is that in the Death of Christ which transcends the capacity of men, yet the life of the redeemed man is truly assimilated, in its degree, to that Death, E.V. supplies auTip and takes rip bp. as instrumental; possible but not quite natural. dXXd Kal k.t.X. = dXXd xai avpipvroi rip bp. rijs dv. iabpeBa : explained by ovvtfoopev, v. 8 and twvras, v. 11. The stamp of the risen Life of the Lord will also be shown in this new life— as a 'life to God,' and therefore not under sin. !o-dpe8a is a logical future : it follows that our lives will show etc. 94 ROMANS [6 6— 6. t. yiv. oti, almost = schooling ourselves to remember — the idea is one which grows with experience of the new life — contrast elSbres o. 9, cf. Moulton, p. 113. The point of the sentence lies in the Xva clause — the object of our crucifixion with Christ was to deliver us etc. d iraX. r. dvBpuiros : dv8p. as often = human character, humanity: two uses are to be distinguished, (a) 6 ££w and d iaw dvBp. marking the twofold character of human nature — mind and body; vii. 22; 2 Cor. iv. 16 ; Eph. iii. 16 ; cf. 1 Pet. iii. 4. This use goes back to Plato. (6) d iraXaibs and d Kaivbs dvBp. marking human nature as un regenerate or regenerate ; so here ; Eph. iv. 22 f. ; Col. iii. 9. This use seems to be peculiar to S. Paul, and is a notable link between Eom., Eph. and Col.; cf. S. H. For the idea cf. 2 Cor. v. 17; Gal. vi. 15. It involves the thought of a new act of creation; and is perhaps connected with the idea of 1 Cor. xv. 45 and so with c. v. above. A further development of the thought is found in Eph. ii. 15. o-vveo-TavpuBr), a more concrete expression of the idea of v. 5; cf. Gal. ii. 20 (only, in this sense) ; also Gal. v. 24, vi. 14. t4 o-upa ttjs dpapTCas = the body as the instrument of sin ; the body which sin had made its own — explained by the next clause and v. 12. S. H. cf. vii. 24; Phil. iii. 21; Col. ii. 11. The body is the organism of the human spirit ; the spirit is the source of all moral action, both positive and negative ; but the use of the body in sinful ways has a cumulative effect upon the bodily activities, and by in fluencing impulses and habits makes it a ready instrument of the sinning spirit, and of sin regarded metaphorically as an external tyrannical force: all these acquired habits and impulses need to be annihilated. Without metaphor = the body in which and by which we sin. The result of this 'crucifixion' is to make the body an instrument of righteousness, cf. xii. 1. tov pr|KeTi 8. rov with infin. is normally telic in N.T. = ' so as to...,' ' so that we are. . . ' ; cf. Phil. iii. 10 ; Moulton, p. 216 f. The purpose is expressed by Xva, the result by tov k.t.X. So SovXeveiv pres. . so that we are no longer in slavery to sin. 7. d ydp diroflavuv then enforces the completeness of this result : =he that dies (cf. Moulton, p. 114) is acquitted of his sin for which he is put to death — he has paid the penalty and is free from further effects. This is not a merely general statement. As v. 8 shows, the death here is a sharing of Christ's death: it is the voluntary self- surrender of man to the penalty of his sin, and involves penitential faith. Consequently it receives from God forgiveness, or acquittal from his sin; and sin has no more dominion over him. Cf. Moberly, Atonement and Personality, pp. 39 f. 6 11] NOTES 95 8. el 81 direSdvopev. The death spoken of is not an absolute death, but relative only. Tbe force of these verses is to bring out the positive effects of this death : it is not only death to the old life but entry upon the new. S. Paul thinks of death not as an end but as a transition from one life to another. irurrevopev oti is of the nature of a parenthesis = as we believe; it is even possible that there is a reference to a Christian common place such as 2 Tim. ii. 12. Kal o-vv£rjo-opey. This is the real apodosis. The future does not necessitate a reference to the future life, and in the context such a reference is very unnatural ; it is rather the logical future marking the new life as fulfilling a promise or natural consequence. So probably 2 Cor. xiii. 4; cf. v. 2. Cf. iabpeBa, v. 5. 9. elSoTes oti, 'appeal to an elementary Christian belief,' Hort, 1 Pet. i. 18; cf. v. 3; 2 Cor. iv. 14, v. 6. A stronger form is ovk otSare Sri, v. 16, 1 Cor. iii. 16 al. XpurTos k.t.X. The antithetic and rhythmical balance of these clauses suggests a well-known and well-used formula. Cf. above v. 8. It is possible that we have here, too, a fragment of a hymn or con fession; cf. 2 Tim. ii. 8. N. the rhythmical character stops at Beip. ovkItl dTro6vfjo-Kei = never again dies: iterative, cf. Moulton, p. 114. BdvaTOs a. k.t.X. His resurrection was a triumph over the sove reignty of death (cf. v. 14; 1 Cor. xv. 57) and has changed the meaning of death. 10. S ydp diriBavev, ' a kind of cognate accus. after the second diriBavev,' S. H. His death that He died was a death once for all to sin. Tjj dpapTCa. Cf. v. 21, the sin that reigned by death: for the dative cf. v. 2. 8 81 £tj, 'the life that He lives is a Ufe to God.' It is clear that ' the Death ' is not limited to the Death on the Cross. The whole life of Jesus was a death to sin, culminating in the final act of the Cross. So ' the life ' here is not limited to the post-resurrection life: it is the life which He lived on earth, and still lives. Cf. the very remarkable phrase, 2 Cor. iv. 10, ri)v viKpwaiv rov 'lyaov followed by r\ fori) rov 'lyaov. This meaning is well indicated by the strong ' perf ectivised ' diriBavev ; cf. Moulton, p. 112. 11. ovtus k.t.X. sums up the argument in answer to the question in v. 1. Iv Xp. 'liyrov, first time in this Ep. (iii. 24 is different). The relation hitherto has been described by did (v. 1, 11, 17, 21). The idea then becomes explicit that the new life is life in Christ Jesus, as 96 ROMANS [6 li the ascended Lord, agent and source of the Christian life. As so often, it is the anticipatory mention of an idea which is developed later. See 23, vii. 4, viii. 2. 12 ff. The suggestion of v. 1 is reversed: the slave is free, the tyrant deposed, the service ohanged, the instruments of service refurbished, the power of service quickened. prj pao-iXevlru, pres. of the continued reign, under these altered conditions. ij dpapTCa, the sin which hitherto reigned. Iv tu BvrjT^ v. o-. Cf. 2 Cor. iv. 11 = even in your mortal body; the body, which yet must die, must not be allowed to minister to the deeper death. Tais liriflvpCais a. Cf. i. 24. inBvpia (sing.) is used in a good sense only thrice in N.T. (Lk. xxii. 15; Phil. i. 23; 1 Thes. ii. 17); otherwise always in a bad sense, of the natural desire when not under the direction of nous or irvevpa; cf. Gal. v. 16 ; Eph. iv. 22; 1 Pet. i. 14; 1 Joh. ii. 16. 13. pr|8e irapio-TdveTe, do not continue to lend. irapao-Tfja-aTe make a surrender once for all ; cf. Moulton, p. 125. Cf. xii. 1. Tip 8eu, for God's use. Ik veKpuv %., as men that are alive after being dead. to pIXi), the component parts of the body. oirXa, instruments, tools (not merely for war); cf. xiii. 12; 2 Cor. vi. 7. 14. ov Kvpievo-ei, a promise, not a command. ov ydp k.t.X. Cf. 1 Cor. xv. 56 : a verse which shows that this line of argument had been already developed by S. Paul in his oral teaching. vird vdpov... xopprjv...Xapovo-a, 'having got a handle.' dtpopprj = a starting point, base of operations, opportunity. ij dpapTCa throughout the passage is treated as a concrete force or power. It is remarkable that S. Paul comes as near as possible to personifying the conception of sin, but does not actually use the idea of a personal author of evU : he here limits his account strictly to the analysis of actual experience; cf. S. H. p. 145. See Additional Note, p. 218. Sid ttjs IvtoXtjs. Closely with dip. X. : the positive command (i. = a particular law) was the opportunity ; cf. iii. 20, v. 20. The order of the phrases is due to the necessity of emphasising the manner of sin's entry into experience ; did t. i. is here unemphatic. ev Ipol. S. Paul analyses his own experience as typical. KaTeipydo-aTo...ir. I. The idea seems to be that the impulses of man's nature are not recognised as being right or wrong, till the sense of right and wrong is awakened by a positive command : when this occurs, what were neutral impulses become 'lusts,' i.e. desires of what is forbidden ; it is this perverse desire which is described as the work of 'sin,' impulses persisting when there is present the knowledge that they are wrong, and the will or true self is not yet strong enough to control them. Xupls ydp k.t.X. For apart from a knowledge of right and wrong sin has no power of action ; there is no moral sense or moral judg ment. Cf. 1 Cor. xv. 56, a passage which shows that the main idea had been represented already in S. Paul's teaching. For vbpos as imparting the sense of right and wrong cf. ii. 14 f. 9. Iyii 81 Sijuv k.t.X. 'I was living unaffected by law once.' He goes back to a pre-moral state — not necessarily in actual memory of a completely non-moral experience, but comparatively : his life as a child was untouched by numberless demands of law, which accumu lated with his moral development ; at that period whole regions of his life were purely impulsive ; one after another they came under the touch of law, and with each new pressure of law upon his con sciousness the sphere, in which it was possible to sin, was enlarged. It was easy to carry this retrospect one step beyond memory and to see himself living a life of pure impnlse before the very first voice of law reached him : and to regard such a stage as a typical stage in the general development of the moral sense in man. dvl£i)o-ev, 'sprang to life': only here and Lk. xv. 24 (= revived), not classical. We should perhaps recognise here an instance of the 7 14] NOTES 105 ' perf ecti vising ' function of the preposition; cf. Moulton, p. 112. Both A. and.B.V. 'revived'- but the whole point is that at that moment sin for the first time came to life. For this use of dcd cf. dpa/SoSji, dva8vpiao8ai, dvaKbirreiv, dvariXXeiv. 10. Iyii 81 diriBavov. Here of the death to the pre-moral life, a death by and in sin : aor. = became dead. evp!8T|= proved in my experience; more than iyivero. 11. !£T|irdTT|o-ev k.t.X. Here we get nearest to personification of 1) dp., with the echo of Gen. ii. 13; cf. 2 Cor. xi. 3 ; 1 Tim. ii. 14. The deceit Ues in the representation of the satisfaction of the for bidden impulse as more desirable than obedience to the command. 12. d pev k.t.X. The antithesis is not expressed ; an interruption is caused by the occurrence of one more false conclusion which has to be removed. Then the line of thought is resumed in v. 14. 8iKaCa=right. 13. to dyaBov k.t.X. Did that good thing, law, itself prove death to me? ij dpapTCa. Sc. iyivero ipol Bdvaros. tva «J>. The effect of sin found to be death proves sin to be what it is. Sid tov dyaBov ="5id toD vbpov. KaTepyatjopevn, by producing. 14. otSapev ydp oti. Appeal to acknowledged principle. irvevpaTiKos introduces the final description of the internal conflict : it is a struggle of irvevpa against dpapria to win the mastery of irdpf . In this struggle law is on the side of irvevpa, but only as a standard and revelation of right, not as a spiritual power strengthening man's wUl ; that can only come from God, by an internal influence on man's irvevpa. o-dpKivos. Fleshy, made of flesh, marks the substance or com ponent part of substance ; aapKixbs marks character. A irvevpa may be aapKixbv but cannot be adpKivov. Cf. XlBivos, Joh. ii. 6 ; 2 Cor. hi. 3; luAwos, 2 Tim. U. 20; see Westcott on Heb. vii. 16. Here the word is precise ; his nature has in it a fleshy element ; if this dominates the irvevpa, then the man is aapKiKbs; if the irveOpa con trols it, the man is irvevpariKbs. adpt) describes the man in his natural state, including not merely his material body, but his mental and volitional operations so far as they are limited to or dominated by his earthly and temporal concerns. The evil belongs to irdpl not in itself but in its wrong relation to spirit ; so far as it is brought completely under the control of spirit, it too becomes irvevpariKi); hence explain 1 Cor. xv. 44 f. So irvevpa becomes aapKiKbv if it sub ordinates itself to odp£. Cf. 1 Cor. iii. 1 and 3 ff. ro6 ROMANS [7 14— ireirpaplvos, 'one that has sold himself under sin' = 'made a slave under sin,' not explanatory of adpKivos but a further determination of the condition. Before law came, man was adpKivos, but not 7re7rp. b. dp. ; now he is both. Metaph. only here in N.T. 15. ydp amplifies the idea of ireirpapivos ; he is no longer his own master but under a tyranny he hates. 8 KaTepyd£opai. The effects I produce are not the outcome of my own knowledge and purpose. ov yivuo~Ku = I form no true conception of, I do not thoroughly realise — the durative present. Cf . ii-isirdryoev, o. 11. irpdo-o-u, put into practice, iroiu, commit in act. 17. vvv! 81. But, in this case, this being so. ovkIti Iyii. It is, when this point is reached, no longer my true self that is producing these effects, but the indweUing and aUen tyrant. 18. o!8a=I am fully conscious that.... tovt* edriv k.t.X. A correction of the too wide ev IpoC; in his true self there is ayaBbv, the knowledge of and appreciation of law. Iv tt o-apKC. The evil is not the flesh, but alien from, though lodged in, the flesh. irapaKeiTai. Only here and 21. 19 = 15. 20=17.21. dpa sums up the reiterated positions of vv. 15 — 20. Tdv vdpov = this law of my condition: a new sense of the word involving some confusion of language. The law of his condition is that there are two laws at once in his complex nature, one a law of his mind, i.e. the law of God accepted by his mind, one a law intruded upon his ' members ' by sin, embodying the law of sin. It is just possible however that tov vbpov = the law of God (cf. i) bpyrf) ; and tr. ' I find as regards the Law, that when I will to do the good ' (i.e. the bidding of this law) etc. This is strained, but diminishes the confusion. Cf. S. H. to KaXdv. The ideally true and right, as referred to a standard : dya8dv = that which is good, as judged by effects. 22. ra vdpu tov Beov. The law of God, however revealed, but always in the form of positive command. tov eVu dvBpuirov describes the inner core of personality, including mind and will. Cf. vi. 6 n. 23. Iv toIs pIXeo-iv describes the flesh as organised and active in various directions = the awpa in detail. Observe that S. Paul does not say ' of my members ' but ' in my members.' He carefully avoids 7 25] NOTES 107 using language which implies that this law is proper to the flesh in its essential nature; it has its lodgment there, but the flesh is destined, and must be claimed, for other and higher aUegiance. tu vdpu tov vods pov = the law accepted by my mind, God's law made my own in apprehension and acceptance. aixpaXuTC£ovTa || Terrpapivos, v. 14. to vdpu ttjs dp. The law imposed by sin. 24, 25. A parenthetic exclamation, a cry for help, and the answer. 24. Ik tov o-. t. fl. t. The man has become all but wholly involved in his body which sin has made captive to death, t. fl. r. this moral death. Just as in v. 9 S. Paul's keen self-analysis carries him beyond actual memory into the imagination of a pre-moral state, so here he carries the analysis of the internal strife, perhaps beyond his actual experience, into the sympathetic realisation of the common human state and need, when man's spirit realises its extremity and does not yet see hope : though the very realisation is the first gleam of hope. Cf. S. H. See Additional Note, p. 218. 25. x<^Pls ®* T

v dppoyrjv t&v SirXwv els ti)v Xpelav. S. H. qu. Test. xii. Patr. Issach. 3 ; Gad 4 where avv.= ' help ' simply. Chrys. and Theodorus seem to make it tr. , taking God for subject and referring irdvra to apparently adverse circumstances. Origen takes irdvra for subj. but makes it refer to God's action . described in vv. 29 f. , Philocal. (Eobinson) p. 229. [d Beds.] Whether we read this or not, we should supply it as subj. to aw. The whole point of vv. 28 — 30 is that God gives active help, etc. To make iravra subj. introduces a quite alien thought, unless with Origen it is strictly referred to vv. 29 f. els dyafldv, tr. for their good. tois koto irpdBeo-iv kXt|to!s ovo-iv. irpbBeais= purpose, of man (Acts xi. 23, xxvii. 13 ; 2 Tim. iii. 10), of God (ix. 11 ; Eph. i. 11, iii. 11 ; 2 Tim. i. 9), describes the whole- purpose of God for man, which results in the call. It is shown in its elements or stages in vv. 29, 30. The call falls into the lines of the purpose and is con ditioned by it alone. Cf. vb of man i. 13, of God Eph. i. 10 (al. supra iii. 25). 29. oti because, explains iravra avvepyei, the whole long process of God's good will to man, a wUl which is act. ofls. The consideration is confined, here, to Christians =to?s d7. t. 8. as His children. The aorists throughout refer to the definite acts of God which have come within their experience. 122 ROMANS [8 29— irpolyvu. gyvuv in the Bible, when used with a personal object, implies not mere knowledge, but recognition of the object as in personal relation to the subject ; the first act, if we may say so, of God's mind towards man, which then develops in acts of will. Jerem. i. 5 ; cf. Isa. xlix. 1, 3, 5 ; Ex. xxxiii. 12, 17. So here, xi. 2 ; 1 Pet. i. 2, 20 (see Hort) = recognition, previous designation to a position or function. Here = the recognition of them as children, a recognition formed in the eternal counsels of God ; cf. Mt. vii. 23 ; 1 Cor. viii. 3 ; Gal. iv. 9 ; 1 Cor. xiii. 12. irpoupio-ev. Cf. 1 Cor. ii. 7 ; Eph. i. 5, 11 ; in all these passages refers to that character which God meant men to have by being brought into union with Him through Christ. So here, of God's provision of a certain relation or character which should be, therefore, men's true character, and should be gained by conformity to the character of Christ. The thought is not of determining something which in consequence could not be otherwise, but of drawing the Unes of a true destiny, which still required further conditions for fulfil ment ; cf . Phil, ii. 12, 13, and note on i. 4. o-vppdp<|>ovs k.t.X. = to share in the character which is exhibited in His Son, as Incarnate, o-vpp., cf. 2 Cor. iii. 18, Phil. in. 10, where the character is described as in process of development ; and so perhaps Gal. iv. 19. . In Phil. iii. 21 the reference is to the consum mation of the process. eUuv, cf. 1 Cor. xv. 49, 2 Cor. I.e., ct. supra i. 23. Thereference is to the true human character seen in Jesus, the Incarnate Son : man is meant to make that character his own under his present conditions by gradual growth, for complete achievement in the end. tov viov because it follows upon the relation of children. Consequently the likeness is also a likeness of God ; cf. Col. iii 10 ; Wisd. ii. 23, and there is an underlying reference to Gen. i. 26. els to eivai a. That He, as firstborn, might have many brethren. God's purpose is to people His household with children, brothers of the Son. irpuTdTOKov. Cf. Lk. ii. 7 ; Col. i. 15, 18 ; Heb. i. 6 ; Eev. i. 5 ; for a kindred idea cf. Heb. ii. 10. On the word cf. Lft on Col. l.c. The question whether irp. is used in reference to the eternal nature of the Son, or to His resurrection, does not arise here ; as the stress is on iv ir. dS., not on irp. The word, however, is an important link with Col. 30. lKdXeo-ev. Of the stage in which God's purpose is first made known to the individual, in the call' to be a Christian heard and, in this case, obeyed. A favourite idea in S. Paul and S. Peter ; cf. i. 1, 7. 8 39] NOTES 123 ISiKaCucrev. Justified sc. in answer to faith, as they are 0! 67a- trwvTes t. 8. ISdJaorev. This is generally taken to refer to the final glory of the future state, cf. 19. But the aorist is a difficulty, and is not satis factorily explained. 2 Cor. iii. 18, iv. 11 show that even under present conditions there is conferred upon Christians a ' glory ' or manifesta tion in them of God, which is plain to those who have eyes to see. It is the 'glory' of the regenerate life in Christ, the manifest working in them of the Spirit, the earnest and promise of that future state. This passage is full of the ideas of 2 Cor. iii. 4 — iv. 12, and we may therefore without hesitation interpret iSbfaaev by the help of that passage ; cf. Joh. xn. 23, xvii. 1 : and n. 1 Pet. ii. 12 (for the effect upon others) and esp. above iii. 23 n. ; &o = ovppbptpovs k.t.X. 29. 31 — 39. The confidence inspired by this evidence of the love of Christ and God. The love which is the ground of the whole relation of God to man is shown in its intensity (31), and its power as revealed in Christ (34, 35 a) : then the consequences are drawn (35 b— 39). 31. el d Beds k.t.X., as is shown by the above enumeration. 32. ds ye k.t.X. N. the piling up of emphasis — ISlov — iravrwv — ra irdvra. For ISlov cf. 3 tov iavrov vlbv. 33. Kara eKXeKTuv 6. Against men whom God has chosen : the bare words give tremendous emphasis. Beds d SiKaiuv- In the face of God's acquittal, the condemnation of the world is as nothing ; cf. 1 Cor. iv. 9 f . ; 2 Cor. ii. 16 ; cf. Isa. 1. 8, 9. v 34. Xp. 'I. The whole process of the Son's action in redemption, from the Incarnation to the Ascended Life, is given in the succession of forcible phrases : in them His love is shown. 35. 8XC<|/is k.t.X. External circumstances, however desperate in seeming, cannot separate. 36. SveKev o-ov k.t.X. Ps. xliv. 22. 37. Sid tov dy. ij. v. 35, n. aorist. 38. BdvaTOS k.t.X. None of the spiritual powers or influences which beset men's lives can separate ; cf. Ps. cii. (ciii.) 11 f., cxxxviii. (cxxxix.) 7f. Behind all the powers, conditions, influences, is God in His name of love. 39. ttjs dydirns t. fl. t. I. Xp. 'I. t. *. ij. The full phrase sums up the whole argument from i. 16. 124 ROMANS [9 E. ix. 1 — xi. 36. The rejection of the Gospel by Israel. The theme of i. 16, 17 has been worked out; it has been shown that the Gospel is a power of God unto salvation for them that believe, a power needed by Gentile and Jew alike, guaranteed on con dition of faith and in response to faith by the love of God, and adequate to man's needs as shown in history and in individual experience ; and a brief description has been given of the actual state of the Christian in Christ and of the certainty and splendour of his hope, resting upon the love of God. Naturally at this point the question of the Jews arises : they were the typical instance of a people brought into close and peculiar relation to God, and they therefore afford a crucial case of God's dealings with such. How then did it come to pass that they rejected the Gospel ? What is their present state? their future destiny? and how does this affect Christians? The answer is found in the conditions under which God selects men for the execution of His purposes. It is important to bear in mind that the selection throughout is regarded as having reference not to the final salvation of persons but to the execution of the purpose of God. Underlying the whole section is the special object of S. Paul to justify himself in preaching the Gospel to the Gentiles. CHAPTER IX. IX. Israel's rejection of the Gospel (a great grief and incessant pain to S. Paul and (4) a great problem in the economy of redemp tion), (6) is not due to a failure of God's word, for the condition of acceptance was not a carnal descent but a spiritual, and depended upon God's selection of men for special purposes. (14) This selection was righteous, because it was directed to the execution of His purpose of mercy and was the effect of mercy, by revealing to men His power and character, and (19) acted in accordance with quahties exhibited by men, in their response, as creatures, to the purpose of their creation, shown in the case of Israel, (24) as diagnosed by the prophets, (30) partly succeeding and partly failing to grasp the true nature of righteousness and the means of its attainment. 1. dXfjfleiav, k.t.X. Cf. 1 Tim. ii. 7 ; 2 Cor. xi. 31, vii. 14, xii. 6; Gal. i. 20 : in all cases a strong assertion of his personal truth fulness, in a statement which would be challenged. Here his deep personal interest in Israel is asserted ; his championship of the Gentiles had no doubt been interpreted as hostility to Jews. Iv Xpio-ru=as a Christian; cf. 2 Cor. ii. 17, xii. 19; Phm. 8. In this anarthrous and simple form the phrase is confined to S. Paul (aU except 2 Thes. and Pastorals) and 1 Pet. ; and seems simply to mark the Christian position. o-vvpapTvpovo-T|S. n. 15, viii. 16 only. In ii. 15 and here the o-vv is perhaps simply perfective ; cf. Moulton, p. 113. Otherwise the conscious reflection is cited as a confirming witness to the uttered statement. ttjs o-vveiSrjo-eus pov. Cf. 2 Cor. i. 12, v. 11. =all that I know of myself ; cf. ii. 15 n. Iv irvevpaTi dyCu. Cf. 1 Cor. u. 11, 12, xii. 3. Not merely 'in my spirit as consecrated,' but 'in the light of or under the control of the Holy Spirit.' || iv XpiarQ. 1 Cor. xii. 3 is decisive for this meaning. 2. dSidXeiirros. 2 Tim. i. 3 only. Adv. Eom. i. 9 and 1 Thes. (3) only. 126 ROMANS [9 3— 3. i)ixdpr|V. Cf. Acts xxv. 22; Gal. iv. 20; Phm. 13. Here of an impracticable wish, ' I could have prayed if it had been possible ' ; Blass, p. 207. Contrast Acts xxvi. 29. dvdBepa, lit. a thing set up in a temple and so destroyed as far as use by man goes (LXX. Lev. xxvii. 28) ; then devoted to destruction (Deut. xiii. 15), cursed (LXX. Josh. vii. al.) ; cf. Nageli, p. 49. Followed by dird only here ; cf. vii. 2, KaTijpyyTai dirb ; cf. 1 Cor. xii. 3, xvi. 22 ; Gal. i. 8, 9. • avTds Iyu. vii. 25, xv. 14; 2 Cor. x. 1, xii. 13. ?=instead of them. dird tov xp10"™" = bo as to lose all that the Messiah means to a Jew and to a Christian. For d xp- cf. vii. 4, viii. 35, ix. 5. The reference when the article is present (except perhaps where it is due to an article with a governing word) seems always to be to the office of Messiah as exhibited and interpreted in Jesus. virep — KaTd o-dpKa, to distinguish them from the spiritual family of Christ : the Church is now the true Israel, r. o\ p. k. a. explains t. d. p. 4. olTives. This form of the relative marks the characteristic which is the occasion of his feeling; cf. Moulton, p. 91 f. ; Blass, 172 ; Hort, 1 Pet. ii. 1 f. ' Never absolutely convertible with Ss,' M., ' seeing that they are.' elo-iv, they still are in spite of what has happened. 'Io-panXeiTai, the name which marks the religious privilege of the nation; cf. Joh. i. 48; below xi. 1; 2 Cor. xi. 22: and for 'ItrpaijX cf. below 6; 1 Cor. x.-18; Gal. vi. 16; Eph. ii. 12; closely connected with the expectation of the Messiah and His kingdom, Acts i. 6. The following enumeration gives the details which are all involved in this name, and emphasises the paradox of the rejection of the Gospel by a people so prepared. rj viofleo-Ca. Not LXX. or class, but common in inscriptions ; cf. Deissmann, B. S. ii. p. 66. In N.T. Eom., Gal. (1), Eph. (1) only. This is the only place in which it refers to the sonship of Israel. Was it current among the Jews? cf. Exod. iv. 22; Hart, Ecclus. p. 302 f. tj 8dga. Cf. Lk. ii. 32 ; 2 Cor. iii. 7 f. The reference is to the Shechinah, the visible sign of the presence of God among His people. at SiaBrJKai. The plural marks the successive repetitions and ratifications of the covenant from Abraham to Moses ; cf . Acts iii. 25 ; Lk. i. 72 ; for the plural Eph. ii. 12. r vopofleo-Ca, the legislation — the positive revelation of God's wiU 9 6] NOTES 127 which distinguished Israel from all other nations. Only here in N.T. aud LXX. canon : 2 Mace. vi. 23 ; 4 Mace. v. 35. i\ XaTpeCa, the ordered services of the Temple ; cf. Heb. ix. 1, 6. al lirayyeXCai, primarily of the promises made to Abraham ; cf. Gal. iii. 16, Heb. vii. 6, but including the whole prophetic revelation as touching the Messiah, cf. 2 Cor. i. 20 ; Acts xiii. 32 : Hart, Ecclus. p. 306. 5. 01 iraTlpes. Cf. xi. 28, xv. 8 ; 1 Cor. x. 1 ; Heb. i. 1, viii. 9 (qu. ) ; Lk. xi. 47 ; Joh. vi. 49 ; Acts xiii. 32. On the Jewish insist ence on the merits of the fathers cf. S. H, p. 330. The term includes the whole ancestry of Israel, not merely the Patriarchs. e£ uv, with Td KaTd adpxa. 6 \p. the Messiah. Td k. tr. ; as regards merely human origin, cf. i. 3 ; cf. 1 Clem, xxxii. 2 (F. C. Burkitt, J. T. S., v. p. 455). On the constr. cf. Blass, p. 94, eft Heb. u. 17 ; below xii. 18, xv. 17: " the accus. of reference has aheady become an adverbial accus." d uv errl irdvruv, k.t.X. I adopt the stopping of W. H. mg. (adpxa ' b wv k.t.X.). This clause is an ascription of blessing to God, in His character as supreme ruler of all things, the author and director of aU the dispensations of His Providence, tr. ' He who is over all, even God, is blessed for ever, Amen. ' See Add. Note, p. 219. 6 — 13. The present condition of Israel has not been explicitly stated in vv. 1 — 5, but implied in S. Paul's wish that he might have been avddepa dirb rov xPiffT0^ f°r them. They are dvdBepa dirb tov xpiarov in spite of ^,11 their privileges : yet not all ; and the fact that some have accepted the Gospel shows that the Word of God, the basis of their call and privdege, has not utterly failed ; indeed that Word itself drew distinctions even within the seed of Abraham, between the descent of nature and the descent of promise or spirit ; and again in the children of Isaac between the one chosen of God for His purposes and the one not chosen. In this section, then, the first Une of argument is stated : the condition of Israel depends solely on God's choice for the execution of His purpose. 6. ovx otov — oti. A unique combination : cf. Field, ad loc. He decides that oux olov is in vulgar use a strong negative =nequaquam, ne minimum : 'It is by no means the fact that....' Se contrasts with the implicit thought of vv. 4, 5 : this wonderful dispensation has not ended in failure on God's part. iKireirTuKev. Absolute use not common. Here = to fail of its purpose (cf. Polyb. rv. 82. 8) ; cf. Ecclus. xxxi. 7, slightly different. 128 ROMANS [916— d Xdyos tov Beov = the utterance of the purpose of God, as given in promises and covenants to Israel ; cf. Joh. x. 35 : a rare, perhaps unique (S. H.), use in N.T. ; for the thought cf. iv. 14 = Gal. iii. 17. ov ydp irdvTes k.t.X., blood relationship does not of itself admit to the spiritual position. 7. ov8' oti k.t.X., nor does descent of flesh make children, in the sense of the promise, as witness Ishmael's case ; cf. Joh. viii. 33 f. oirlppa, sc. icaTa adpKa ; cf. xi. TtKva, sc. eVa77eX£as or tov Beov. dXX' 'Ev 'Io-. Gen. xxi. 12. 8. tovt 'Io-tiv k.t.X., the principle of selection is seen at work in the choice of lines and persons for the execution of God's purpose : the starting point is God's promise to Abraham, including both the birth of a son and the blessing of the Gentiles. XoyCiJeTai els o-irlppa, are reckoned as seed, sc. of Abraham for the purposes of the promise : n. airippa is applied here more narrowly than in 7, as the quotation in that verse suggests. 9. lirayyeXCas k.t.X. This utterance, which was directly con nected with the blessing (Gen. xxviii. 10), is a matter of promise. 10. ov povov 81, k.t.X. The same principle is seen in the selection of one of two sons, born at one birth of one father and mother, even before birth or any act on their part. 11. Xva ij kot iKXoyijv k.t.X. The purpose of God (the execu tion of His promise to bless the Gentiles) is carried out by a principle of selection, not as a matter of favour beBtowed on merit but as a choice of fit instruments for attaining the end. irpd8eo-is, cf. viii. 28, here primarUy of the purpose indicated in the promise. eKXoyij, cf. Heb. ix. 15 (below v. 21), selection : God selects nations and individuals not primarily for their own interest, but for work to be done for Him : the iKXoyii becomes definite in a 'call,' kXtJois; both are subservient to His purpose ; men and nations are His aKeby ; cf. 1 Thes. i. 4; 2 Pet. i. 10 : infra xi. 5 ; Hort, 1 Pet. i. 1. ovk If; epyuv k.t.X., with ippiBy. The word which determined their position was not the result of works already done by them by way of reward, but the result of God's call to service. 12. d peC£uv k.t.X. , Gen. xxv. 23, where it is the nations represented by their founders rather than or at least as much as the founders themselves that are under consideration : throughout S. Paul is speaking of God's purpose as dealing with nations ; cf. S. H. ad loc. 13. Mai. i. 2, where the words describe the several fates of 9 H] NOTES 129 Israel and Edom, the disappearance of the latter and the desolation of their land being contrasted with the wideness of God's love for Israel. That is to say, history confirms the seleotion : Israel, with all its faults, served God's purpose ; Edom did not. The object, then, of these references is to show the character and object of the call of God — it is a choice of instruments for a definite purpose ; and the call has not failed because of the failure of in dividuals, provided that there are still real instruments of His purpose doing His service (v. 21), and forming a remnant through which His work is carried on (27, xi. 5). That S. Paul was combating an actual position — of the irreversible validity of the call of Israel after the flesh — is shown by S. H. p. 249. But the question arises as to the justice of God in this discrimination ; and this question is handled in the next section. KaBdirep yeypairrai. The words of the prophet are quoted to show that the actual course of history bore out the statement made to Bebecca. Jacob and his descendants had proved to be objects of God's love, Esau and his descendants, the Edomites, objects of God's hate. Malachi, as Genesis, refers to the nations. lpCo-r|o-a. Only here in N. T., and here as a quotation, is tbe verb used to describe God's attitude to a man or men ; cf. Heb. i. 9 ; Eev. U. 6. S. Paul uses the natural language of the Jew, in enforcing an argument based upon Jewish conceptions. It is essentially not Christian language. The truth underlying it is the necessary hatefulness of the character and conduct embodied in the history of Edom. 14 — 33. This choice of God is not unjust, because it flows from His Mercy, not from man's disposition or efforts. (17) Pharaoh himself was raised up to give an instance of God's power and to make wide proclamation of His Name : God's will works whether in mercy or in hardening. (19) If you ask what room is there for moral blame, seeing that God's will is irresistible ? I reply, that man has no right to protest against God the conditions of his nature : any more than the vessel can quarrel with the maker for the uses to which it is destined. (22) It was God's wUl to make plain the conditions which should incur His wrath and to bring home to man's knowledge His power; in doing so He bore long with those who served only to exhibit wrath and were formed by character only for destruction, His patience serving to reveal the great stores of revelation of Him self opened out to such as served to exhibit His mercy, formed and prepared for such revelation, men called now in our persons not only from Jews but also from GentUes. (25) This action of God's will is ROMANS I i3o ROMANS [9 U— witnessed by the prophets both as regards the caU of Gentiles (27) and as regards the call of only a remnant of Israel, representing the true Israel. (30) What then is the conclusion? That the righteousness (which is the purpose of God for man) is found among Gentiles, who for so long made no effort to attain it, while Israel missed even the law of righteousness at which they aimed. (32) And the reason is, that they neglected the one condition of attainment, namely faith : stumbling on the very rock of which the prophet spoke. S. Paul is here defending his position, that the true people of God, the true Israel, now consists of a remnant of Israel and an incoming of Gentiles, both accepted on the ground of faith, against the objection that this involves an incredible rejection of the main stock of Israel : he shows how Buch an event was definitely contemplated by the prophets (25 — 33), and justifies it by the consideration of God's use of man for the execution of His purpose. Man is made for such use ; and according to his character he serves that use, either negatively by showing the awful consequences of God's wrath upon sin (cf. i. 17 f.), and an instance of His power, or positively by showing the operation of God's loving mercy and self-revelation. The responsibility of man is maintained because he is a living instrument, who has the choice of faith or rebellion. He has no right to quarrel with the necessity which imposes this choice or the consequences which follow it ; they are the conditions of his being a man at all. The clue to the meaning is to be found in the fact that the dominant thought is not that of man's personal destiny and final salvation or the contrary, but the thought of God's call to service, and the relation of man to God in the execution of that service. The call of man to take part in this work of God is a crowning instance of God's mercy to man. The work has to be done ; but it may be done either with man's cooperation or against his will. The story of man is in the first case a revelation of God's mercy, in selecting men for certain uses, in the second a revelation of God's wrath, in visiting the failure to execute His purpose. The clue to the nature of man's responsibility is given in v. 32. See Add. Note, p. 222. 14. tC ovv Ipovpev ; introduces a difficulty, as in vi. 1. pij...; Can there be unrighteousness in God? is this choice of persons mere irpoawiroXyp\fila'! (ii. 11)? Cf. iii. 5, where the problem here worked out is just stated. irapd tu Beu. Cf . Hort, S. James i. 17 = in God ; irapd being used instead of iv from an instinct of reverence; cf. Mk x. 27; Eom. ii. 11. pij ylvoiTO. Cf. iii. 4, vi. 1. 15. tu Muvo-ei ydp k.t.X. = LXX. Exod. xxxiii. 19. In the original 9 19] NOTES 131 the force lies in the assertion of effective mercy. S. Paul applies it as asserting selective mercy (cf. 18). The mercy of God depends upon His Will. But how does this exclude the charge of unrighteousness, as 7dp implies that it does? It can only do so, on the unexpressed assumption that God's Will is essentially and necessarily righteous ; cf. iii. 6. But this is the very point raised by the objector : and we should have expected it to be expressed in the most explicit form. The context however shows that it is not the general mercy of God ' over all His works ' which is here being considered, but His mercy in selecting human instruments for carrying out His work of redemp tion ; fXeos is closely connected with xdpi-s (cf. Hort, 1 Pet. p. 30). Cf. xi. 30 f. 16. dpa ovv. It follows therefore on a consideration of the whole circumstances — a combination very frequent in Bom. (8) and once each in Gal., Eph., 1 and 2 Thes. only. ov tov BeXovros k.t.X. Sc. t) ixiXoyr) iariv : the choice for the particular service depends not on man's will or effort, but on God's mercy. Tpexeiv. Metaph. only in S. Paul and Heb. xii. 1. Cf. irepiirareiv. 17. Xeyei ydp k.t.X. Exod. ix. 16 (LXX. iveKev toutou Sierypn)8ys Xva...iaxbv...): apparently an independent translation of the Hebrew. els tovto points forward to Situs : l£rjyeipa, " used of God calling up the actors on the stage of history; cf. Hab. i. 6; Zech. xi. 16; Jer. xxvii. 41," S. H. So Lipsius, Zahn, al. Cf. dviaryaev, Acts ix. 41. Giff. takes il-yy. = 'I raised thee from thy sickness.' Pharaoh is cited as an unwilling instrument of God's mercy : in his case and person the purposes of God's mercy and the revelation of His character (Svopa) are secured, although the process involves for him a ' harden ing' : that is due to his attitude towards God's purpose. 18. o-KXripvvei. Cf. Exod. vii. 3, 22 al.: the only place in N.T. where the hardening is directly attributed to God. Cf. Acts xix. 9; Heb. iii. 8 al. The ' hardening,' which is immediately the result of man's own attitude, is so by reason of the conditions imposed in creation on man's nature and consequently is an act of God; cf. i. 24, xi. 8. 19. Ipeis poi ovv k.t.X. You will say to me, In this case what room is still left for faultfinding ? If men are thus appointed to be instruments of God's use whether for mercy or hardening, how can they be responsible? how can God find fault? The answer is, on the one hand, that the question cannot be properly raised by man as against God, because man has to accept the conditions of his creation, and on the other hand that the revelation of God's wrath is itself 12 132 ROMANS [9 19— turned by the patience of God into a revelation of mercy. The answer does not seem to us sufficient, for it still leaves the fundamental point unsolved— why are some men to be the subjects of the revelation of wrath in order that the mercy may be revealed in others? If moral responsibility is to be maintained, the cause of this difference must be seen to lie in the man himself. But this is not brought out until we get to v. 31 where the cause of Israel's failure is named as want of faith. Can we use this particular instance to interpret the whole argument? If we are meant to, it is strange that it should be left so late, and unapplied to the general problem. The reason for this perhaps is that S. Paul's mind is really absorbed in the particular problem of Israel, and does not attempt to elucidate, perhaps did not feel the weight of, the general problem. See Add. Note, p. 222. tu ydp povXijpaTi k.t.X. The question assumes that the hardening is the primary purpose of God. The use of the term PovXiipa slightly exaggerates the statement Sv BiXei k.t.X. ; (lobXopai involving "volition guided by choice and purpose; BiXei expressing the mere fact of volition " (Hort, James, p. 32) : but the distinction cannot be used to help the situation here. dvfleo-TT|Kev has ever succeeded in resisting (cf. xiii. 21) : if the hardening is God's will, how can a man help it? 20. u avflpuire. Cf. ii. 1, 3 ; cf. James ii. 20 only (v. 1 Tim. vi. 11), thou that art mere man. For the idea cf. Wisdom xii. 12. pevoiivye. Cf. a. 18; Phil. iii. 8 only; pevovv, Lk. xi. 28. Cor rective, 'rather than put such a question consider...,' Blass, p. 270. dvTairoKpivdpevos. Lk. xiv. 6 only. pij epei to irXdo-pa k.t.X. Is. xxix. 16, xiv. 9 ; cf. lxiv. 8; Jer. xviii. 1 — 6; Ecclus. xxxiii. 13; 2 Tim. ii. 20, 21. The metaphor empha sises the absurdity of the creature who quarrels with the conditions of his creation : and it brings out also again the point that man and, in particular here, nations are made for use and must subserve that use. It must not be pressed to the denial of spontaneity in man, which would be contrary to all S. Paul's ethical teaching. Men are Uving or personal instruments. 21. els Tiprjv for honourable use, els aTipCav for dishonourable use ; cf. 2 Tim. l.c 22. el Se. . . . No apodosis follows : the current is broken by the intro duction of prophetic passages v. 25 f . What apodosis was intended ? The thought passes from the abstract relation of Creator to created to God's actual government of men, as seen in His dealings with those who oppose and those who obey His Will : the principles of govern ment are declared in the words ijveyKev and irponTolpmaev , the attitude in 9 23] NOTES 133 ir. paKpoBvpla, the end in the revelation of God's power and character, whether by wrath or mercy. The apodosis required, then, is some such appeal as ' what fault can we find here ? ' It should be remem bered that the revelation of wrath is just as necessary for the moral education of man as the revelation of mercy. They are in fact the two sides of the shield. BIXuv=in willing, or while willing: the clear exhibition of wrath is one side of God's revelation to man, and is given in the fact and consequences of sin ; cf . i. 18 f. The wrath of God towards sin is as true an outcome of His loving purpose for man, as is His pleasure in righteousness. The participle describes not the reason (because) nor a contrast (although), but the general condition under which the action of the main verb takes place. !v8eC£ao-6ai ttjv dpyrjv exactly || i. 18 = to give an instance of . . . ; cf. iii. 25; 2 Thes. i. 5; 1 Tim. i. 16. yvupCo-ai to 8vvaTov av. yvwplaai = to bring to the knowledge of men. to SvvaTov, His power seen in combating sin no less than in effecting righteousness. tfveyKev o-Kevi] dpyrjs. Jer. 1. (xxvii.) 25; Is. xiii. 5 (Heb.), but in both these passages the meaning is. ' brought out weapons by which to inflict His purpose of wrath.' Here='bore with... instruments of wrath'; cf. U. 4, iii. 25, 26; 2 Pet. iii. 9, 15 (Mayor eft 1 Pet. iii. 20; Ps. Ixxxvi. 15; Is. xxx. 18 al.). Cf. Exod. xxxiv. 6. o-Kevr| dpyrjs. Instruments whose only use now is for the wrath of God. The image of the preceding verse is continued but the form is changed (bpyrjs not ets bpyhy) = not ' destined for wrath ' but fit only to exhibit or effect wrath (cf. S. H.). They have become so fit, by their own neglect of what they could know of God (cf. i. 18 f.). So KaTT|pTio-p!va els diruXeiav marks that their present state is the result of a course of preparation, and this must be found (again in accordance with i. 18 f.) in their own conduct. Cf. Lk. vi. 40; 1 Cor: i. 10; Eph. iv. 12 (-pbs). dirwXeiav )( awryplav, cf. i. 32; Mt. vii. 13 ; Phil. iii. 19; 1 Tim. vi. 9. 23. tva yvupCo-rj. The object of the patience of God is to bring home to men's minds ' the wealth of His glory ' ; cf. xi. 32, 33. Xva depends on r)veyKev. The patience effected this object, because the mercy was revealed in spite of the opposition of sinners, such as Pharaoh or unfaithful Israel; and was recognised as all the more abundant because of that opposition. The redemption of Israel from Egypt, and the saving of a remnant and call of the Gentiles, were all the more signal triumphs of God's purpose for the opposition that was overcome. Hence the emphatic rbv irX. r. S. 134 ROMANS [9 23— If Kal is read before Xva (as S. H.), we may take the final clause either (1) as practically connected with iv iroXX-fj paKpoBvpla 'bore with much long-suffering and with the object of making known' (so S. H.) ; but the sequence is disjointed ; or (2) as connected with iv- Stl£ao8ai, wishing to give an instance of His wrath and to make known His grace ; where we have the same combination of constructions as in 1 Cor. xiv. 5; and the sequence is good: but the intervention of the main clause makes this very difficult, though perhaps not im possible. tov itXovtov Trjs Sd^TjS. irX. specially characteristic of Eph. and Col.: but cf. also ii. 4, xi. 33; Phil. iv. 19: = the inexhaustible abundance. 8d|a here of the revelation of God's character in His dealings with man, in thought closely || Eph. ii. 7 : the great acts of redemption reveal God to man. Cf. Eph. i. 18. orC. Towards or over as in Eph. ii. 7 : depends on the whole of the preceding phrase. o-K6VT| IXeovs || OKeby boyfjs, instruments fit for the use of His mercy ; such as He can use for His merciful purposes. d irpor|ToCpao-ev. Which instruments He prepared beforehand for bringing about this revelation of Himself. For the word cf. Eph. ii. 10 only. The ok. iX. are prepared by God Himself; the ok. bpyijs make themselves so, by rejecting His methods of preparation. The reference is to the training through history and life, not to 'election,' Giff. els Sdijav. 5. must have the same meaning as in the preceding clause = for revelation of His purpose and character. The thought of final glorification is not included here ; cf. vin. 30. 24. ovs Kal eKaXeo-ev. The attraction of oOs (to i)pas) marks the turn of thought from regarding the persons as instruments to re garding the instruments as persons : the personal agency of men comes out. ijpds. Even us, or in us — or perhaps — which He actuaUy 'caUed us to be. ov povov k.t.X. Here the underlying thought of the whole passage becomes explicit : and its importance is marked by the anacoluthon : instead of finishing his sentence S. Paul goes on at once to illustrate the fact of this call from prophetic sayings. It may also be that he shrank from enforcing his argument that the unbelieving Jews were OKeby bpyris. 26—29. The four quotations are cited to show that the prophets contemplated that the choice of the chosen people would be main tained only in a remnant, and that there would be a choice of others 9 31] NOTES i35 also. There is warrant in Scripture for both sides of his proposition ; not only for God's working kot' iKXoyi,v, but also for the assertion that the eVcXoy!) in fact involved a call of Gentiles and at least con templated a falling away of IsraeUtes, or, as he here prefers to call them, Jews. 25. Hos. U. 23. The original refers to the restoration of the ten tribes, who had faUen from their privileged state. S. Paul applies this to the inolusion in the privileged state of Gentiles who had not possessed it; on the prinoiple that, if God could bring back the disowned, He could call in those who had not before been called. Cf. 1 Pet. U. 10 (and Hort's note). 26. Hos. i. 10 describes the reunion of Israel into one nation under one head : again S. Paul extends the reference. ev t_ toito>= Palestine in Hosea: here = the countries of the GentUes. Beov £uvtos. Cf. Acts xiv. 15 ; Westcott on Heb. iii. 12. 27. The next two quotations justify the claim that Israel's call survives in a remnant. Is. x. 22. The context speaks of a remnant saved by trust in God. LXX. is foUowed but slightly altered ; the first phrase is from Hos. i. 10, a clear proof that the quotations were from memory (or from a catena ?). to virdXippa. Sc. only the remnant. 28. Xdyov ydp cvvTeXuv k.t.X. Cf. Is. xxviii. 22 = LXX. Tpdypara : Xbyov w. iroiT)aei, ' shaU effect a reckoning upon earth, completely and briefly.' 29. Is. i. 9= LXX. 30 — 33. What conclusion is to be drawn ? The facts are plain : GentUes have attained a state of righteousness, though they were not seeking it : Jews, who sought it, have not attained. And the reason too is plain ; what faith gave the one, lack of faith lost for the other : and this again corresponds to a prophetic warning. 30. tC oBv Ipovpev; Cf. vui. 31. oti k.t.X. introduces the answer to the question : but the answer is incomplete till the second subsidiary question 32 did rl is answered. SuoKovTa ...KaTt'Xapev, pursuing... overtook; cf. Phil. iii. 12; Exod. xv. 9; Field, ad loc. SiKaioo-vvrp/ 81 k.t.X. Corrective = a righteousness given by God in response to faith, not as a result of works nor as yet worked out in life; cf. i. 17. 31. 'Io-paijX. The name of privilege; cf. on v. 4. vdpov 8iKaioo-vvr|S. A law embodying righteousness, almost = a legal righteousness ; cf. ii. 23, Wisd. ii. 11. 136 ROMANS [9 31 eVpflao-ev did not reach; cf. 2 Cor. x. 14; Phil. iii. 16. Only in 1 Thes. iv. 15 does the idea of anticipation certainly occur. 32. 8uitC; Sc. ouk (ipBaa-ev. oti. Sc. iSlwKev. us it, epyuv = with the idea that they could attain by starting from works. tu XCflu tov ir. Allusion to Is. viii. 14, LXX. Xidov irpboKoppa. The sense in Isaiah is that the Lord of Hosts will be a sanctuary for Israel if they trust in Him : they will not then find Him as a stone to stumble against. The absence of faith makes Him so. 33. Is. xxviii. 16, LXX. with Xi8. ir. k. t. a. substituted for Xi0ov iroXuTeXi; k.t.X. and other slighter variations; cf. x. 11; 1 Pet. ii. 6 (see Hort). In the original, the stone is the Divine King or Kingdom of Israel (in contrast with alien alliances), the recognition of which is to steady the mind of the people : the trust in its divine mission wUl not be baffled by disappointment (cf. Hort, I.e.). The Apostolic interpreta tion sees this ' stone ' in the Messiah, recognising as so often in Christ the fulfilment of what had been said of the true Israel. A good instance of the re-interpretation of O.T. in the light of Christian experience (cf . Mt. xxi. 42 parallels ; Acts iv. 11 qu. Ps. cxviii. 22). S. H. refer to Justin M. (Dial. 36, p. 122 1. 34, p. 112 d, Otto) and suggest that XlBos was a name for the Messiah among the Jews from an early (? pre-Christian) date. The point of the quotation here is that the Jews instead of trusting in this stone (of foundation for the true Israel, cf. Eph. ii. 20) had taken offence at it as revealed in Christ (1 Cor. i. 23) and trusting instead in their own works had come to grief. The tendency of Judaism at this time, in St Paul's view, was to trust in their performances of law instead of drawing Ufe from communion with the living God; the rejection of the Messiah was the culminating instance of this tendency. This reason, why Israel els vbpiov ouk lipdaaev, suggests that Christ is the fulfiller of law; so cf. a. 4; Mt. v. 17; James i. 25. KOTaurxvvBrjo-eTai. Shall not be shamed by being disappointed in the object of trust; cf. v. 5; 2 Cor. vii. 14, ix. 4, x. 8. CHAPTER X. This chapter expands the theme of the last section, and, by showing that Israel failed through ignorance, culpable because in defiance of express warnings, illustrates one strain in the theme of c. ix. that man is responsible for his faUure to respond to God's purposes. (1 — 4) Israel's rejection of the Messiah due to ignorance of the relation of Christ to law and righteousness (5 — lo ) though the demand of the new righteousness was not hard to meet and ihey were informed of it by (16 — 21) preaching of the apostles and warnings of the prophets. 1 — 4. With all my eager longing and prayer for Israel's salvation, I cannot but see and say that they have failed, not for lack of zeal, but for failing to recognise the nature of true righteousness and substituting an imagined righteousness of their own : they refused obedience to God's righteousness and to Christ as putting an end to law, for aU believers, as an instrument of righteousness. They had put law in the place of God and could not accept Christ in the place of law. 1. dSeXtpoC. The personal appeal emphasises the depth of his feeUng. ij piv evSoxCa. piv suggests a contrast between S. Paul's desire and the facts as he is forced to see them. ev8oKCa=purpose. Cf. 2 Thes. i. 11; Phil. i. 15, in which places the idea of purpose involved in goodwill is clear ; so probably Phil. ii. 13. The proof of this purpose had been given by his habit of preaching first to Jews, and by his incessant efforts to keep together the Jewish and Gentile sections of the Church. KapSia involves wUl (2 Cor. vii. 3, ix. 7) and intelligence (Eph. i. 18, iv. 18) as well as affection. lpTJs = my whole heart. ij 8li|o-is. The genuineness of the purpose shown not by acts only but by prayer. els oruTTjpCav = Xva awBwaiv. Sc. iariv. 2. JijXov. In a good sense ; cf. Joh. ii. 17 ; 2 Cor. vii. 7, 11, ix. 2, xi. 2 only. 138 ROMANS [10 2— ov kot' eirCyvuo-iv = without clear or true discernment of the will or character of God. " yvwais is the wider word and expresses knowledge in the fullest sense : iiriyvwais is knowledge directed towards a par ticular object, perceiving, discerning, recognising; but it is not know ledge in the abstract; that is 7iwis," Bobinson, Eph. p. 254 (see the whole discussion). 3. dyvoovvTes. The Jews and Gentiles faUed for the same reason ; cf. i. 18 f. ; Eph. iv. 18. ttjv tov Beov 8iKaioo-vvT|v=the righteousness which God exhibits in His own character and requires from men, contrasted with that righteousness which they tried to gain by their own efforts and methods. This is a decisive instance of the true meaning of the phrase; cf. i. 17. vTreTdyT)o-av. Cf. 1 Cor. xv. 28 ; James iv. 7 ; 1 Pet. v. 5, for the middle sense of the passive form. The revelation of God's righteous ness in Christ required a surrender of preconceived ideas and habits and a submission : this the Jews did not give. 4. tIXos ydp k.t.X. 7dp explains why this submission was re quired. riXos nd,i = with) of the whole heart, from bare assent to a fact; cf. Acts viii. 37 v.l., 1 Thes. iv. 14. 10. irio-TeveTai = faith is formed, there is a state of faith, the condition, on man's side, of the state of righteousness. dpoXoyeiTai = confession is made, a state of confession, the neces sary condition for awrypla. The present tense in both cases marks the state of man's mind, not the mere act. SiKaioo-vvT|v — o-UTi)pCav. The parallelism shows that the words are practically synonymous. 11. irds k.t.X. The quotation is suggested by the word awrypia ; the confession based on faith will not be disappointed; then iras suggests the wide range of the principle and leads to v. 12. Note irds is added by S. Paul ; but the universality is at once involved when irurTebeiv, possible to all, is laid down as the sole quaUfication ; cf. i. 16, 17. 12. Siao-ToXij. Distinction, or distinguishing (cf. 1 Cor. xiv. 7), that is, in the matter of faith, which is a common human quality. d ydp avTos Kvpios. The same Person is Lord of all ; the argument here lies in the universal reach of the term Kbpios, as used in the confession Kupios 'lyaovs. ttXovtuv k.t.X. The positive side, as from the Lord, of ob Kar- aiaxvvBi\aeTai. tovs eiriKaXovplvovs a. Cf. Acts ii. 21, ix. 14, 21, xxii. 16 ; 1 Cor. i. 2 ; 2 Tim. ii. 22 ; 1 Pet. i. 17 ; commonly in LXX. for invoking Jehovah as the God of Abraham, Israel, etc. The phrase is therefore a natural consequence of using the term Kupios of Jesus, and has the same significance ; cf. Knowling, op. cit. p. 263 f. 13. irds ydp k.t.X. Joel ii. 32 qu. Acts ii. 21. N. the direct application to Christ of the 0. T. phrase for Jehovah, as object of worship. 14. irus ovv k.t.X. The string of rhetorical questions at once justifies S. Paul's preaching to the Gentiles and shows that the Gospel has been offered to the Jews ; they have failed, but not for lack of opportunity ; this thought is developed in 16 f. 16 — 21. The quotations show that the refusal of the Jews to respond to the Gospel and the consequent call of Gentiles was 10 20] NOTES 141 anticipated by prophets, from Moses to Isaiah, and typified by the experience of the prophets themselves. 16. dXX' ov irdvTes k.t.X. An objection taken by an imagined interlocutor : you say ' all' ; but all did not respond to the appeal of the Gospel. 'Ho-aCas ydp k.t.X. Is. liii. 1. ydp = that was to be expected ; for it was also the experience of the prophets. 17. dpa k.t.X. Then, as now, it was Christ's word heard by the prophet and reported, which was the outward condition of faith. N. the underlying thought that Christ spoke through the prophets ; cf. 1 Pet. i. 11. Sid p. Xp. The word is that which the prophet utters, and it is Christ's word in the prophet. Pope (J. T. S. iv. , p. 273 f. ) argues for taking p. Xp. here of the word spoken to the heart of the hearer ; but the thought is aUen from the context. 18. dXXd k.t.X. Israel has heard ; rJKovaav though ovx biri)- Kovaav. p-fj can it be pleaded that els irdo-av k.t.X., Ps. xix. 4, quoted not for argument but for illustration : the Gospel has gone forth as widely as the utterance of God spoken of by the Psalmist. 19. pij 'Io-paTJX ovk eyvu ; Cau it be pleaded that Israel did not understand, i.e. Israel, with its privilege of special revelation, cannot plead ignorance in face of the explicit character of the warnings ; cf. Joh. Ui. 10. irpuTos- From Moses onwards the warnings are explicit, of dis obedience in Israel and acceptance among others. Iyu k.t.X. Deut. xxxii. 21. 20. 'Ho-aCas k.t.X. Is. Ixvi. f. CHAPTER XI. XI. God has still not rejected Israel. (1) A remnant is saved now as in the time of Elijah, (8) the hardening of the rest has for its object the salvation of the Gentiles and ultimately of Israel itself. (15) The privilege of the Gentiles is the same as the privilege of Israel; (17) in their case also it may be forfeited, (25) and even for Israel it points beyond the time of hardening to their ultimate salvation. (29) For the gifts of God are irreversible ; His purpose is compre hensive mercy; His wisdom, knowledge and judgments are deeper than man can fathom, because they underlie the very origin, process and end of all creation. 1 — 12. The failure of Israel does not even now constitute a rejection by God. As in former times of apostasy there is a faithful remnant in whom the faithfulness and graciousness of God is still seen. And in this remnant lies the hope of restoration. 1. Xlyu ovv k.t.X. picks up the thought of ix. 6. The reference to Ps. cxiv. 14, 1 Sam. xii. 22, enforces a negative answer. pij diruo-OTO k.t.X. The form of the question involves a negative answer. Kal ydp eyu k.t.X. explains the vehemence of pi) yivoiro ; in such a rejection he himself would be involved and his whole position, that the Gospel is the climax and fulfilment of the earlier dispensation in its true spirituality, undermined. 'Io-par|XeCTT|s k.t.X. Cf. 2 Cor. xi. 22 ; Phil. iii. 5. 2. irpolyvu. Cf. viii. 29 n. ij ovk olSaTe k.t.X. The point is that in a notorious case of a great apostasy there was no rejection by God, but a preservation of a remnant. So it is now. Iv'HXeCa "in the section which deals with Elijah," S. H. q.v. IvTvyxdvei — Kard. Cf. Acts xxv. 24 irepl, 1 Mace. xi. 25 Kara ; lit. approaches, and petitions, God against 3, 4. 1 Kings xix. 10, 18. 4. d xPrHlaT,'Tes, not || OKXypbvei, ix. 18. Eobinson, Eph. 264 f., points out that iropwais, irwpovv are used in N. T. not of the hardness of the will or obstinacy (aKXypoKapSla) but of the dullness of the understanding, dullness of sight or feeling being applied to the heart as the seat of intelligence ; cf. Mk viii. 17 ; Joh. xii. 40 ; -2 Cor. Ui. 14 ; Eph. iv. 18 ; where the context is decisive, as here, vv. 8, 10. The whole discussion should be read. 8. KaBdirep ylyp. Is. xxix. 10, Deut. xxix. 4, a free conflation. irvevpa KaTavvgeus, KaTav. Isa. l.c. Ps. ix. 3 only. ' Torpor ' seems to be the meaning of the noun, but is not easily paralleled by the uses of the verb (Isa. vi. 5, Dan. x. 15 are nearest) : perhaps produced by the influence of KaravyoTafa, cf. S. H. n., Field. In H4 ROMANS [11 8— any ease the idea is of the dulling of the spiritual sense as in iirwpwByaav. dipB. k.t.X. Cf. Mk iv. 12 qu. Isa. vi. 9 f. 9. Ps. lxix. 22 f., xxxv. 8 (Bijpa). A terrible quotation : it implies that the Jews are to be reckoned among those enemies of God and persecutors of His suffering people on whom the Psalmist imprecates these curses, the sustenance of their lives is to become a snare and trap and retribution for them, their eyes are to be darkened and their strength broken. The justification of this use of the passage is that to the Psalmist also the persecutors were his own people. The punishment is inevitably found in the very privileges and faculties which they had misused. So the situation described is typical of the present situation = now, as then, the wrath of God works side by side with His grace. flrjpa = a net ; cf. Ps. xxxv. 8 only. dvTairdSopa, cf. Lk. xiv. 12 (only in N.T.). 11. Xeyu ovv. The moral of the situation is drawn ; it does not end in the ruin of the Jews ; it has for its first result the offer of salvation to Gentiles, and that gives a hope of a still wider purpose ; cf. v. 25 f. Their ruin may be disciplinary. sVraio-av k.t.X. The context sharpens the meanings of the words : (irraiaav and iriaaai thus contrasted = stumbled to their final ruin, though the two words are much more nearly synonymous in common use ; irrraiaav is also defined by the use of irapdirTwpa, a slip aside, a trespass, as it is suggested by oKavSaXov (9) (S. H.). tva ranges in its use from definite purpose to simple result (cf. Moulton, p. 206), so paraphrase : Is the ruin of Israel the only and final result of their fall ? Not at all ; the immediate result is the offer of salvation to the Gentiles ; this should rouse Israel to competition, and we can see that if Israel's defeat has enriched the world, their restoration and completion may still enormously increase that gain. That is the end we may anticipate ; cf . 15. Trapdirrupa, a slip from the straight. Pauline except Mk xi. 25 f. (|j Mt. vi. 14f.). The dative=the occasion. ij o-uTT)pCa t. e. = the salvation which we preach has come to the GentUes. irapa^TjXuo~ai echoes x. 19. 12. rJTTi)pa= defeat : they have been defeated in their efforts after righteousness (so 1 Cor. vi. 7 of defeat in a case at law) ; cf. Field ad loc. He points out that there is a lack of correspondence between r/Trypa and irXi)pwpa as there is between irapdirTwpa and itXoutos. There is no justification for translating lyrTypa by ' loss.' 11 13] NOTES 14s irdcru pdXXov. Sc. irXouros forai. xXijpupa. Cf. Bobinson, Eph. p. 255 f. : he shows that substan tives in -p.a represent the result of the aotion of the verb, and may be either active or passive. Here = the completing of Israel, i.e. the adding the rest to the remnant ; cf. vv. 15, 26. 13 — 33. The relative positions of Jews and GentUes, which have just been described in brief, are now elaborated, to show that they both stand or fall on the same principle, of God's grace and man's faith ; bare privilege cannot save either. The argument of i. — iii. is thus completed. There it was shown that both failed in the same way ; here that both must be saved in the same way. (13) Now my word to the GentUes : though I make much of my office as preacher to the Gentiles, in the hope of stimulating Israel to take up their place in the Gospel — an end of supreme value and (16) natural — (17) yet GentUes must remember that they owe their present state to their being included in the true life of Israel, (19) and may, as did Israel, by lack of faith in the goodness of God, come under His severity. (23) Israel, too, by recovery of faith may be reinstated. (25) The truth is that the love of God persists over all : Israel's partial bUndness leads to the call of the Gentiles, that, when com pleted, to restoration of Israel; (30) aU have been shown to need, that they may receive, God's mercy. (33) So we get a glimpse of the unfathomable wisdom and knowledge of God, His impenetrable judgments and untracked ways, in His supreme government of all things, and elements in the universal plan : His is the glory for ever. 13. vpiv 81 — tois SBveo-iv. A dramatic turn : not, of course, implying that those to whom he was writing were all GentUes ; cf. ii. 1, 17. «p' oo-ov pev ovv k.t. X. The particles must be separated, ovv = well then, introducing what he has to say to Gentiles, piv finds its antithesis in Si, v. 17. His stress upon the mission to the Gentiles does not prevent him seeing their real position. There is still the note of apologia : from ix. 1 he has been defending his position as apostle of the Gentiles ; and here he completes the defence. Hence the emphatic iyii. !<{>' oo-ov, so far as I am...; the description does not exhaust the meaning of his office ; it has a bearing upon Jews as weU. Iflvuv dirdo-roXos. This seems to be the only instance in N.T. of the gen. after dir. describing the persons to whom the apostle is sent. ttjv SiaKovCav. Of the apostolic office ; cf. 2 Cor. iv. 1, v. 18 ; 1 Tim. i. 12. So£di>. Cf. Jo. viii. 54 ; Heb. v. 5; Eev. xviii. 7 = magnify. The bomans K 1 46 ROMANS [11 13— Apostle may magnify his office, for the purpose which he states ; but this must not lead his converts to exult over the excluded (KaraKavxw, v. 17). 14. irapaJr|Xuo-u. Another echo of x. 19. 15. diroPoXrj, Acts xxvii. 22 only. vv. 15, 16 are parenthetic, justifying the statement of purpose in 14 and repeating the idea of 12. KaTaXXayrj Koo-pov. Cf. v. 10, 11 ; Eph. ii. 12—16, and 2 Cor. v., 18, 19. KaraXX. verb and subst. only in Eom., 1 and 2 Cor. (diroK., Eph., Col.). rj irpdo-Xr|pi|iis. The reception of them (see Hart, Ecclus. p. 302 ; cf. 1 Sam. xii. 22). tf»r) Ik veKpuv = life after death : the sharpest contrast that human experience affords. In what reference ? It must include not merely the recovered Israel but the reconciled world. It seems therefore to point to the final consummation at the second coming, cf. viii. 18 f., and esp. Acts iii. 19 ff., where the repentance of Israelis the necessary preliminary of that coming ; cf. 1 Cor. xv. 28. So S. H., who point out the same reference in i. 26. It explain s then the irbaw paXXov of v. 12. 16. el 81 tj dirapxij, k.t.X. The metaphor is from Numbers xv. 20, 21. dyia in both clauses is used in its technical sense of consecrated to God's use, without immediate reference to the character of the thing or person consecrated : but the consecration shows the true destiny of the thing consecrated. The verse gives the ground for the hope of a irpbaXyp\j/is of Israel. The consecration of the firstfruits, of the root, involves the consecration of the whole organism. It is not annulled by the lapse of some members. New members are brought in by the mercy of God ; but this does not exclude the possibility of the recall of those who feU away ; such is the resourcefulness of the mercies of God. Thus airapxy and o/fa = the patriarchs (cf. S. H. and Giff.) ; the tpbpapa and the KXa5ol=the generality of Israel ; those that remain faithful are the true Israel, the remnant on which faithful Gentiles are grafted. So the true life of Israel persists in the Church in Christ. For this use of dirapxv, cf. 1 Cor. xvi. 15, 2 Thes. ii. 13 (v.l.), James i. 18, Eev. xiv. 4. The thought is present in viii. 19. 17. el 81 Tives k.t.X. Si introduces the antithesis to piv of 13 ; pi) KaraKavxw rwv KXdSwv )( ttjv SiaKovlav pov 5o£dfa. The point of the simile is that the Gentiles owe their present inclusion in the stock of Israel, the chosen people, solely to that mercy of God which first made a chosen people : the condition of permanence for them is the same as it has been for Israel, namely, faith ; they have no reason then to boast over the discarded members of that stock, but rather to 1120] NOTES 147 fear for themselves, lest they too should fail in the condition, and further to hope for those members, that the same creative act of God, which has brought them, the Gentiles, into union with this source of Ufe, may also restore those who have cut themselves off from it. The argument is closely || 1 Cor. x. I — 13. The true Israel is the root or stock with the branches, individual members, whether new or old. The underlying thought is the unity of the life in and from Christ, constituting the unity of the new Church. We have the elements here of the thought of the ' one man in Christ"' which is developed in Eph. ; cf. Hort, R. and E., p. 179 ; cf. Joh. xv. 1 ff. ; Jer. xi. 16. Tives tuv KXdSuv. Not all Israel were apostate ; the remnant remained as a stock with some branches. o-v...!y!vov. The singular emphasises the obligation of the in dividual. dypilXaios- See Eamsay, Pauline Studies, p. 223 f. He refers to Prof. Fischer ' Der Oelbaum ' to show that two processes of grafting were used in the cultivation of the olive : (1) the ordinary process of grafting a noble olive shoot on a stock of the same kind, all original branches of the stock being cut away, and the grafted shoot forming the tree. This was done when the stock was still young. (2) An exceptional process was employed to invigorate an old olive tree which was failing : the faiUng branches only were cut away, and a shoot of wild olive was grafted. The effect was both to invigorate the old tree and its remaining branches and to ennoble the new graft. According to Prof. Fischer this process is in practice in Palestine at the present day. If we may suppose it to have been in use in S. Paul's time, it affords an admirable illustration for his subject. The fact seems to have been discovered first by Prof. Fischer and commentators from Origen downwards appear to have no knowledge of it. Iv avrois. Among the branches which remained. o-vvKoivuvds. Partner with the remaining branches in the root which snpphes the richness of the olive. The root here too is the ' remnant ' as in Christ ; cf. 18. 18. pij KaTUKavxu. ' Do not triumph over ' (as you are in danger of doing (cf. Moulton, p. 125)). 19. ovv. The GentUe is represented as justifying his triumph by the fact that his inclusion was the purpose of their rejection. 20. Tjj dirio-TCa — rf irCorei, dative marking the cause or occasion. Cf. v. 30, iv. 20; 2 Cor. ii. 13; Blass, § 38. 2 (1898). For dir. ir., cf. Mk ix. 24. K2 148 ROMANS [11 20— P'fj ii. . dyp. From the wild olive to which you naturally belonged. So irapd <|>vo-iv contrary to your natural origin, ol KaTd ipvo-iv those who naturaUy belong to it. 25 — 32. The argument is summed up in a picture of the wide and patient purpose of God : the end is to bring both Jew and Gentile under His mercy : in the process both have sinned (cc. i. 18 — iii.) and experienced His wrath, owing to the same cause in them. But the waywardness of man has no counterpart in God : His gifts and calling are not withdrawn or changed, and will triumph in the end. 25. ov BIXu v. dyvoeiv. Cf. i. 13 ; 1 Cor. x. 1, xii. 1 al., always with aSeXtpol ; a solemn emphasis of a fundamental truth. Td pvo-rrjpiov tovto. This secret of God's providential government ; cf . xvi. 25 ; 1 Cor. xv. 51. The word in S. Paul always has the sense of a secret of God's purpose now revealed. In its fullest sense, it is the purpose of redemption in Christ, especially as including aU man kind : so of the Incarnation (1 Tim. iii. 16), of the crucifixion (1 Cor. ii. 1, 7), of the consummation (Eph. i. 9), of the inclusion of the Gentiles (Eph. iii. 3, 4 ; Col. i. 26, 27, infra xvi. 25) ; here of the final reunion of Jew and Gentile in one Church (cf. Eph. ii. 11 f.). S.H. . ev lavTots (ppdvipoi. ^ip. has special reference to plans devised for effecting their salvation : they must take God's plan, not find one in their own imaginings ; cf. xii. 16 ; 1 Cor. iv. 10. There is nothing 11 28] NOTES 149 quite parallel in the use of the verb ; but cf. o-oipds 1 Cor. i. 19 f., and aoiplas v. 33. oti irupuo-is k.t.X. The briefest possible summary of the whole argument. dxpi ov k.t.X. Cf. Lk. xxi. 24. to TrXijpupa. Cf. on v. 12. elo-IXBn. Of entering into the kingdom ; cf . Mt. vii. 21, 13 ; Lk. xiii. 24, S. H. ; so also aw8r)aerai. 26. Kal ovtus, so and only 60: irds'I- =rd irXi)pwpa abrwv v. 12. The idea is that Israel as a nation will have its part fully in the consum mated kingdom of Christ (cf. 1 Cor. xv.) and in this final reconciliation S. Paul sees the fulfilment of the promises. What fate awaits those Israelites who fell away, he does not consider. Jewish eschatology seems to have provided for the inclusion of aU Israel in the Messianic kingdom by means of a general resurrection. But this question of the ultimate salvation of individuals is as completely ignored at this point, as it has been throughout these chapters. Kaflus yeypairrai k.t.X., Is. lix. 20. Ik 2iuv is substituted for iveKev 2. LXX. and ' to S.' Hebr. ; the last clause is from Is. xxviii. 9. The context in Is. concerns the sins of Israel, and the verses quoted give the promise of redemption. This hope, which contemporary Judaism applied to a restoration of Israel by the estabUshment of the Messianic kingdom in Jerusalem, S. Paul sees fulfilled in the final return of the Christ and the establishment of His spiritual kingdom. For Sion thus spiritualised cf. Gal. iv. 26 ; for the new covenant, 2 Cor. iii. 6 f. For the Jewish interpretation of these passages, cf. S. H. The context is quoted in c. iii. 28. Kara piv. The verse states in another form the fact laid down in 25 b. Hence the asyndeton. The Gospel preached by S. Paul, by its abolition of law and inclusion of GentUes, involved, as a matter of fact, the throwing of the greater part of Israel into a state of hostility to God : that hostility was incurred for the sake of the Gentiles : but that does not involve a change in God's original purpose in selecting Israel ; His love still holds towards them for the sake of the fathers in whom that purpose found its first expression and a true response ; cf. above v. 1. ttjv eKXoyT|v. The choice made long before — of Abraham and Israel ; cf. xi. 5, ix. 11. tovs iraTlpas, ix. 5; Acts iii. 25, xiii. 17, 32; infra, xv. 8; 1 Cor. x. 1 ; Heb. i. 1, viii. 9 (qu.). There seems no strong reason for limiting the reference to the Patriarchs. The plural seems to include the whole ancestry of Israel, here regarded as the object of God's love shown in iSo ROMANS [11 28— His earlier dispensation. It is for the sake of them, on whom He had lavished so much, that their wayward descendants are still not allowed to travel beyond the range of His love. 29. dpeTaplXi)Ta ydp k.t.X. dperap., 2 Cor. vii. 10 only. Ta xipCo-para, only here of God's gifts outside the Gospel dispen sation ; its use for the privileges of the Jew (ix. 4 — 6) is a remarkable instance of S. Paul's sense of the unity of revelation : the use of the words marks the fact that the privileges of the Jew were the free gifts of God's love, and, as such, could not be forfeited by rejection, though their operation might be suspended. The love which gave is still there. So ij kXijo-is. The call to service, and ultimately to the kingdom, still holds, if Israel will hear. 30. ucrirep ydp. Another ground for the hope in 25 b found in a parallel between the actual experiences of Gentiles and Jews. vpeis. Cf. v. 13 ; the whole section is addressed to Gentiles. iroTe Tjireiflrjo-aTe. Cf. Eph. ii. 12, iv. 18 : the Gentile state was due to the refusal to obey the voice of God speaking to them ; i. 19 f. vvv 81, now that you have heard and received the Gospel. rjXeTJflr|Te Tfj t. dir. You came under the mercy of God owing to their disobedience = 28 a. As a matter of fact the opposition of the Jews led to the preaching of the Gospel to Gentiles ; cf. Acts xii. 9 f., xiii. 46 al. 31. vvv, again under the Gospel, TJireCflT|0-av refused to obey God's voice speaking in the Gospel, t v. e. owing to the mercy shown to the Gentiles : the wide range of the Gospel was in S. Paul's experience the principal cause of offence to the Jews. This construction gives a clear and fitting sense : others take Tip u. i. with iXeydwaiv ; but this involves a very awkward order and does not give a quite clear sense. tva Kal av. vvv e'X. In order that they in their turn under the Gospel may experience the mercies of God, in contrast, that is, with their present subjection to His wrath, not with their former covenant relation, as that also was a state of mercy. 32. orvveKXeurev ydp k.t.X. Cf. ni. 9, 19, 23 ; Gal. iii. 22. tovs irdvTas. • Jew and Gentile alike, regarded as classes : in both classes there were numerous exceptions, but neither class as such was exempt from the doom of disobedience ; both need the mercy which is God's ultimate purpose. The point here, as throughout, is to set aside any claim for special consideration on the ground of privilege. Privilege is a sign of God's love but not a guarantee of man's response ; and in the failure of that response men fall under the judgment of God. 11 33] NOTES 151 Xva — IXerjo-Tj. " There is a Divine purpose in the sin of mankind, and in the disobedience of the Jew : the object of both alike is to give occasion for the exhibition of the Divine mercy," S. H. Man's disobedience is God's opportunity. 33—36. In dealing with this awful problem the last and deepest thought is, how infinite is the wealth and wisdom and knowledge in God, how far we are from being able to explore all His judgments or to track out all His ways ; He reveals, but to none is His mind open, from none is His counsel drawn, to none is He in debt : He is the source, the ruler, the end of aU : man can offer him nothing but the glory which is His due : so let us offer. These verses contain at once a profound confession of faith in the goodness and wisdom of God, in spite of all the problems which experience raises and does not solve, and a confession of humUity and reserve as regards the reasoning which has been given. Some thing has been seen and said of the purpose and ways of God, but not all : enough to confirm faith and to awake worship and praise ; but not to explain everything : glimpses of the end to encourage man in the time of probation ; but not more than glimpses. The fundamental postulates of faith are the wisdom of God and His all- embracing and loving purpose ; these are the only sure guide among all the problems of experience, and they are a sufficient guide. 33. and mutual obligations of 6 — 21. The right use of gifts J Christians. XIII. 1 — 10. The true relation to the civil power and the outside world. 11 — 14. The urgency of the times calls for the new character in man. XIV. — XT. 13. The special care for scrupulous brethren and Chris tian duty towards them. 12 1] N01ES 155 XII. 1 — 2. The consequenoe to be drawn from this exposition of the working of God's compassion towards man, in the call of Jews and Gentiles and in His dealing with them, is the duty to offer the whole nature and capacity of a man, in living and consecrated service for God's use, in the way He pleases, as the reasonable work of a man : and this duty requires a refusal to fashion oneself to meet the demands of what is merely temporary and transitory, and a determination to undergo a radical transformation and renewal of mind, so as to test the wUl of God, in aU its goodness, acceptance, and perfection, as the determining factor in conduct and character. 1. ovv. Cf. v. 1 ; Eph. iv. 1 ; Col. iii. 1. The exhortation pre sents the true state of a Christian as the consequence of all that has gone before. dScXipoC. The appeal is to their realisation of their relation to each other and to the Father. Bid tuv ol. t. 8. Cf. xv. 30 ; 1 Cor. i. 10 ; and esp. 2 Cor. x. 1. The compassionate dealings (plur.) of God enforce the exhortation : || 'If God so loved us...,' ' If then ye were raised with Christ... ' = This being God's attitude towards you, make the due response. 8id, see v. 3. otKTippuv. Cf. 2 Cor. i. 3. In O.T. the compassions of God are the basis of the covenant with Israel ; cf. Exod. xxxiv. 6 ; Is. lxiii. 15 ; Lk. vi. 36. The plural signifies the concrete instances of compassion in aU the long history, cf. Ps. 1. 1 (LXX.), 2 Sam. xxiv. 14. They have been the burden of the preceding chapters. irapao-TTJo-ai. Cf. vi. 13 — 19; 2 Tim. ii. 15, the only passages where it is the act of the man himself. Of others' action cf. Lk. ii. 22 ; 2 Cor. xi. 2 ; Col. i. 28 : of God's action, 2 Cor. iv. 14 ; Eph. v. 27; Col. i. 22. The sacrificial suggestion seems to be always due to the context, not to the word itseU. Ta o-upaTa vpuv. Cf. aeavrbv, 2 Tim. l.c. ; Td piXy, iavrobs, vi. l.c For the thought, cf. 1 Cor. vi. 20. The body is of course more than the flesh : it is the organic vehicle or instrument (SirXa, vi. 13) of the mind or spirit which it uses for its own activities under present con ditions of human life. This instrument is to be presented to God now for His use, and that involves a change and new development of the mind, which was formerly directed to using the body without regard to God. The body is not to be neglected, but used in this new service. And the reference is to personal activities in the social life. Bvo-Cav. Cf. Mk xii. 33 ; Eph. v. 2 ; Phil. ii. 17, iv. 18 ; Heb. xiii. 15, 16; 1 Pet. ii. 5 (with Hort's note). In 2 Cor. ii. 14 f. the word does not occur but the thought is closely simUar. In all these 156 ROMANS [12 1— passages the conception is that the living activities of the man, in the condition of his Ufe on earth, are devoted to service of God by service of man, as a thankoffering. The type of sacrifice implied is not the expiatory but the thanksgiving. The motive is given by the mercies received (Sid rwv ol.) ; the method is the imitation of the earthly life of Christ (cf. below, vv. 3 — 21 ; Eph. I.e.). The ' sacri fice ' is not negative merely, in self-denial and surrender, but positive, a willing dedication of self to service in the power of the new life. This is the force of the epithet. It is to be observed that this is the only sense in which S. Paul uses the word Bvala. £uo-av. The offering takes effect not by destruction or repression of life, but by its fuU energy ; cf. vi. 13. dyCav. Set apart and consecrated to God. tu fl. evdpeo-Tov. By this full energy of life so consecrated man pleases God: cf. Sopi) evwSias, 2 Cor. ii. 14. Cf. Hort, l.c, p. 113b. ttjv XoyiKTJv XaTpeCav i. In apposition to the whole clause irapaar. k.t.X. This offering to God of the life in its daily activities is the service dictated by the reasonable consideration of man's nature and his relation to God. XoyiKij. 1 Pet. U. 2 (only). In both passages (see Hort on 1 Pet. l.c) the word has reference to the rational element in man, which, as the mark of his divine origin and the organ of control over the animal nature in its passions and appetites, is "his distinctive characteristic. It has its origin in Stoic philosophy, but had spread into common use and may be supposed to have become part of popular psychology. Here as an epithet of Xarpeia it indicates that the service described corresponds to the higher nature of man, in contrast to such action as would be a mere assimilation through the lower nature to the ways of a transitory world: so this thought comes out in the next verse where the idea of XoyiKbs is taken up by tou vobs. Perhaps 'rational ' is the best translation, but it comes very near to ' spiritual ' ; cf . 1 Pet. ii. 5 (irvevpariKas Bvalas) and Phil. iii. 3 ; Heb. vUi. 5 f., ix. 14 (qu. Hort, p. 112) ; cf. also i. 9. XaTpeCav. See Westcott, Heb. p. 232 (ed. 1889). In LXX. and N.T. alike the verb and subst. are always used of service to God or gods (but see Deut. xxviii. 48), Judith iii. 8 of divine worship offered to Nebuchadnezzar : distinguished from Xeirovpyla by this limitation and from SovXeia by its voluntary character. It included the whole ritual service of Israel (cf. ix. 2; Heb. ix. 1, 6) but also all personal service offered to God, as Lord and Master. For its use here of service in life cf. i. 9 ; Phil. iii. 3; Heb. xii. 28. 2. Kal pij k.t.X. This service of God involves a change in attitude 12 2] NOTES 15, of mind : it must no longer be set on meeting the demands of ' this world' by an adaptation which oan only be superficial, but by a steady renewal of its true nature must work a radical transformation of character, till it accepts as its standard of action the Will of God, in all its goodness for man, its acceptance by God, and its perfection in execution. This sentence develops the consequence of 'presenting our bodies etc.,' says what that means for a man and explains what is involved, especially, in fwoav and XoyiKi)v ; cf. closely Eph. iv. 22—24. pi] o-vvo-xnpaTC£eo-fle, 'cease to adapt yourselves to' (see Moulton, p. 122 f.), as you have done in the past; cf. Eph. l.c. 1 Pet. i. 14 adds this point explicitly. o-vvo"xr|p. Of an outward adaptation which does not necessarily spring from or correspond to the inner nature. Here the whole point is that the true nature of man demands the repudiation of ' the world's ' claims, and so far as the man tries to meet those claims, he is not acting upon or satisfying his true nature. On the word, see Lft, Phil, pp. 125—131; Hort ad 1 Pet. i. 14. Cf. peraaxvparitw of disguise, 1 Cor. iv. 6 ; 2 Cor. xi. 13 — 15. In Phil. iii. 21 the outward fashion is made to correspond to the true expression of the inner nature. tu atuvi tovtu. The phrase always impUes contrast to d alwv b piiXXwv, even when the latter is not expressed. Barely it is purely temporal (Mt. xii. 32) ; but generally the moral contrast is emphasised (Lk. xvi. 8, xx. 34), perhaps always so in S. Paul (?Eph. i. 21; Tit. •ii. 12). The moral significance (as in the use of Kbapos, cf. Eph. ii. 2) depends upon the idea of the transitory and superficial character of ' this age ' when treated as of independent value : its standards and claims all deal with what is superficial and transitory in man, that is, with his lower nature, ignoring the eternal in him. perapop<|>ovo-6e. Execute such a change in the manner of your life as shall correspond to your true nature ; cf. 2 Cor. iii. 18, where the same process is described but with more explicit statement of the divine influence at work and the new character gained. The word occurs also in Mk ix. 2 = Mt. xvii. 2 only. But cf. also viii. 29; Phil. in. 10, 21. ttj dvaKaivuo-ei tov voos. The renewal of the mind is the means by which the transformation is graduaUy effected. Cf. Eph, iv. 23, where avaveovoBai corresponds to perapoptpovade here, and t$ irv. r. v. v. to r-g dvaK. t. v. u. here. 2 Cor. iv. 16 gives the closest parallel, cf. Col. iii. 10. This renewal is the work of the Holy Spirit (Tit. iii. 5) primarily, but of course requires man's energy of faith; so personal action (perapoptpovaBe) is required. i5 8 ROMANS [12 2— Tg dvaKaivuo-ei : the article = which is open to you in Christ : the word has its full force = the making fresh and new again, as it once was : the mind has become old and worn ; by the Holy Spirit it is made fresh again and vigorous with youth; cf. tov iraXaibv . . .rbv Kaivbv dvSpwirov, Eph. iv. 22, 24; 2 Cor. l.c Cf. also 2 Cor. v. 17; Eev. xxi. 4. The youthful joy and vigour of Christians was the con stant wonder of observers. The word brings out vividly the contrast with the prevaiUng pessimism of contemporary thought. The effect of the Spirit is fresh vitality and a true direction of the mind. tov vods. The mind is the faculty by which man apprehends and reflects upon God and divine truth. As it is moved by the spirit or by the flesh it develops or degenerates; cf. c. vU. 25 n. Cf. Eph. iv. 17 ; Col. ii. 18 ; 1 Tim. vi. 5 ; Tit. i. 15. els to 8ok. k.t.X. The aim of the whole effort (els rb dep. on perapopip.) is to test what is God's will for man both in general and in the particular details of life. The action of the mind is not con ceived of as speculative, but as practically discovering by experiment more and more clearly the lines upon which the change of nature and conduct must work. The thought is expressed fully in 1 Cor. ii. 6 — 16, esp. cf. vv. 12 and 16. Contrast supra i. 28. SoKipd£eiv = to test or find out by experiment. tC to fllXrjpa tov Beov = what the will of God is for your new life; cf. ii. 18; Eph. i. 9, v. 17; Col. i. 9; 1 Pet. iv. 2. The apprehension of the wiU is essential to the true conduct of the new life. to dyaBov k.t.X. The wiU of God here as in ll.cc means not the faculty which wiUs, but the object of that wUl, the thing wUled (cf. Giff. ad loc) ; consequently these epithets are appUcable : the object of God's will, here, is the character of the new Ufe in detail, and this is good, as regards man's needs, acceptable, as regards his relation to God, and perfect, as being the proper and fuU develop ment of man's nature. It is noticeable that here only in N.T. are any epithets given to t6 diXypa t. B. These two verses, then, summarise, in the most concise form, the practical duty which follows upon man's relation to God as described ; they describe conditions of the Christian life as it depends upon the power for salvation to be appropriated by faith : and introduce the detailed applications now to be made. 3 — 8. The connexion seems to lie in the emphasis just laid upon mind as the instrument of the formation of the new character. This leads to the charge to keep that mind in the attitude and quality proper to one who derives from God faith, by which he can use the given power, and in its use is bound by his relation to Christ 12 3] NOTES 159 and the other members of the body. These considerations (3) exclude all self-importance, enforce self-restraint, and (4 — 8) dictate the object, service in the one body, and therefore the quality and temper of mind in detaUs of service. 3. ydp enforces the charge just given by a description of the right temper of mind for men in their circumstances. Sid ttjs x- . 'on the authority of ' ; of. 1 ; 1 Thes. iv. 2, and perhaps 1 Tim. iv. 14 ; 2 Tim. ii. 2 : the accus. xv. 15 has a different suggestion. ttjs x- '"js 8ofl. poi. Cf. i. 5, xv. 15 ; 1 Cor. iii. 10, xv. 10 ; Gal. ii. 9 ; Eph. iii. 2, 7. His commission to preach the free favour of God to all, and his own share in this grace, authorise him to insist to every one of them upon its conditions; cf. Eobinson, Eph., pp. 224 f. The aor. part, of course refers to his call. iravTl tu ovti Iv v. AU Christians stand on the same level and under the same conditions, whatever their special gifts. virepippoveiv. .. ippoveiv... o-upoveiv. ippoveiv here describes the quality (as cous the faculty), not the object or contents, of thought or mind; cf. xi. 21, xn. 16 ; 1 Tim. vi. 17, and perhaps Phil. ii. 5. In all other places it is used of the object or contents as in Mt. xvi. 23 = Mk viii. 33 ; Acts xxviii. 22 : and freq. in S. Paul, bireptpp. only here, ippoveiv S. Paul only exc. ll.cc. owtppoveiv Pauline, exc. Mk v. 15 || Lk., 1 Pet. iv. 7. It is impossible to represent the play on words in English with the same epigrammatic point. The clue to the full thought is given by 1 Cor. ii. 16 and PhU. ii. 5 f. The ' mind ' of the Christian must reproduce, in his place and capacity, the ' mind ' of Christ, of whom he is a member. irap' 8 Set ippoveiv. Cf. the use of irapa with comparatives, Heb. i. 4, iii. 3, and also Heb. i. 9 al., infra xiv. 5. Set, as the subject of God's mercies and gifts. o-uiXog«vCav SiuKovTes. Cf. ix. 30, 31, xiv. 19 ; 1 Cor. xiv. 1 ; 1 Thes. v. 15, al. This use confined to Pauline writings (inci. Heb. , 1 Pet.) ; not the mere exercise, but the active search for opportunity is impUed. Hospitality, a recognised duty, is to be carefully culti vated ; cf. 1 Pet. iv. 9 ; 1 Tim. iii. 2 ; Tit. i. 8. i66 ROMANS [12 H— 14. eiXoyeiTe k.t.X. Cf. Lk. vi. 28 (Mt. v. 44) ; 1 Cor. iv. 12 ; 1 Pet. iii. 9. This clause inserted here shows that the order is not systematic. 15. xa£Pet" k.t.X., for infin. = imper. cf. Phil. iii. 16, "familiar in Greek, esp. with laws and maxims," Moulton, I.e. ; here used in prefer ence to the participle perh. on grounds of euphony. 16. to avrd..., maintain that mutual agreement with each other which is the basis of peace ; cf. xv. 5 ; 2 Cor. xiii. 11 ; Phil. ii. 2, iv. 2. pij to vs]/. A potent source of danger to peace. Td v\|/. op6Co-9u, be assured. Cf. iv. 21; Col. iv. 12 : al. 2 Tim. iv. 7; Lk. i. 1. 6. d tppovuv ttjv rjp. Cf. viii. 5 ; Phil. iii. 19 ; Col. iii. 2 ; Mk vUi. 33 (|| Mt.). KvpCu tppovei. Dat. to denote the person whose interest is affected, Blass p. 111. Anarthrous Kiipios is used (1) after O.T. as a name for God, passim. (2) of Christ, very rarely without the addition of I. or Xp. or both : and then only with a preposition (2 Cor. xi. 17 ; Eph. vi. 8 = Col. iii. 20(?); 1 Thes. v. 17) or in gen. after anarthrous subst. (1 Cor. vii. 25; 1 Thes. iv. 15; 2 Tim. ii. 24). There is no clear parallel to the use in this passage if we take k. as = the Lord Christ. So tr. to a master : he has a master to whom he is responsible and in view of whom he forms his opinion ; the master is Christ. See next verse. 7. ovSels ydp ijpuv k.t.X. None of us Christians. As Christians we all recognise our subordination, in living and in dying, to the one Lord. It must be assumed then that the particular rules a man makes for himself are made with that reference, and must be treated with respect by others accordingly. eavTu, for his own ends, with regard to himself (not by himself) ; as contrasted with the Lord's ends : the assertion of course involves the supposition that the Christian is living up to his calling. diroflvrjo-Kei. The service of the Lord is not exhausted by the life 176 ROMANS [14 7— of the servant ; it is regarded and furthered in his death also. The decision of time and manner of death, just as the regulation of the details of life, therefore lies with the Lord not with the servant ; cf. Phil. i. 21 f. ; cf. Lid. 8. tu KvpCu, for the Lord ; dat. as above, 6. tov KvpCov eo-plv. The whole argument rests on the position of Christians as SovXoi tou Kvpiov. 9. els tovto ydp k.t.X. To establish this relationship was the object of Christ's death and resurrection. Note that in dealing with these secondary matters S. Paul bases his argument on this external relation, not on the deeper vital relation iv Xpiarip ; cf. S. H. ; cf. 1 Cor. vi. 20. eTJiio-ev. Came to life — ingressive aorist : clearly of the entrance into the Eesurrection life, in which He became Kbpios. S. H. Lid. Iva Kal v. k. £. Cf . Lk. xx. 38 : the absence of the article emphasises the state of the persons. Kvpievo-n = to establish his lordship over. — (ingressive aor.). Is there a reference here to the Descent into Hell ? Lid. eft Phil. U. 10 ; Eph. iv. 9. The order v. k. f. is remarkable, and suggests such a ref. 1 Pet. iii. 18 f., iv. 6 f. may be partly dependent on this passage ; cf. x. 7. Swete, Ap. Creed, pp. 56 f. 10. o-v 81 tC k.t.X. The dramatic emphasis is again applied as in v. 4 ; but here the appeal is based on the equality of brethren. irdvTes ydp k.t.X. The common responsibility to one Lord is now put in its most forcible form, of ultimate responsibility to God as judge ; cf . 1 Pet. iv. 5. tu ptjpaTi t. fl. 2 Cor. v. 10 (toO xpurou) of the judgment seat ; cf. Acts xxv. 10 al. 11. yeypaiTTai ydp. Isa. xiv. 23, xlix. 18 (conflat.). e£opoXoyrjo-eTai. Cf. xv. 9 ; Mt. xi. 25 ; cf. Phil. ii. 11. 12. dpa ovv. The final conclusion on this line of argument : each man will account to God, and to Him alone. Xdyov 8uo-ei. Elsewhere airoSlSovai Mt. xii. 36 al. 13 — 23. While Christian freedom is to be maintained, it must not be bo maintained as to violate charity. S. Paul has developed in the strongest terms the Christian right, and consequently the wrong of judging. Now he develops the higher considerations, which should influence the strong, in suspending their rights for the greater matters of righteousness, peace and joy, for love's sake. The principle is enforced by repetition ; cf. 14 a and 20 b, 15 b and 20 a ; in each case some fresh aspect enforces the principle. The argument is the same as in 1 Cor. viii. 9 — 13. 14 15] NOTES 177 13. pi)Kln ovv k.t.X. conoludes the preceding argument. KpCvaTe=make it your judgment — different from xplvwpev ; of. Acts xv. 19. Tifllvai k.t.X. To lay a stumblingblook or trap for your brother ; cf. Mt. xviii. 6, 7 ; 1 Cor. viii. 9 = irpooKoirij 2 Cor. vi. 3 ; supra ix. 33 ; 1 Pet. ii. 8. o-KdvSaXov. Orig. a trap = aKavSaXyBpbv (LXX. tr. for noose, snare) , then any cause of offence. It seems generally to include the idea of 'causing to sin' as weU as that of 'offending,' so Mt. l.c. and xvi. 23 ; 1 Joh. ii. 10. 14. otSa Kal Treireio-pai k.t.X. A very strong assertion of the complete abohtion of legal definitions of clean and unclean, not however by way of controversy, but as fuUy admitting the principle maintained by the ' strong.' Iv KvpCu 'I. Cf. 1 Thes. iv. 1, 2 where did rov k. 'I. repeats iv k. I. of v. 1 : the force of iv here seems to be 'on the authority of,' and it is a direct appeal to the teaching of Jesus recognised as authoritative (Kvplw) ; cf. for kindred cases of iv 1 Cor. vi. 2, xiv. 11 ; Mt. xii. 24 ; Acts xvU. 31 ; cf. Blass, p. 130 f. The reference would then be to such teaching as is contained in Mk vii. Gif. on the other hand takes iv k. 1. = iv Xpiarip, " the conviction is that of a mind dwelling in communion with Christ, and therefore enlightened by His Spirit." So Lid. S. H. But this interpretation seems to strain the language ( = iis wv iv...) and to neglect the peculiar force of the combination ev n. 'lya. The name 'Iijirous (without Xpiarbs) seems in S. Paul always to suggest some act, teaching or characteristic of Jesus in His Ufe on earth. Cf. Zahn ad loc. (p. 578 f.) ; Weiss (p. 561). el pij = ' stUl,' irXijv ; cf. Blass, p. 216. koivov. The technical term for ' unclean,' i.e. in itself and making the person who does or takes the thing unclean ; cf. Heb. x. 29 ; Eev. xxi. 17 ; Mk vii. 2 ; Acts x. 14, 28, xi. 8. So the verb 11. cc. ; Acta xxi. 28 ; Heb. ix. 13. 15. ydp. v. 14 is a parenthetic admission and qualification, 7dp refers back to v. 13. The whole passage is curiously elliptic and interjectional. Sid fipupa. Owing to meal; — that meat which you in your strength and freedom take, but he regards with scruples. KaTd dydirT|v irep. Cf. vUi. 4; 1 Cor. iii. 3: love no longer rules your conduct, as of course it ought to do. pij...dirdXXve. Cf. 1 Cor. viii. 11: the pres. act. of this verb occurs only here and Joh. xii. 25. Moulton, p. 114, includes this verb among those in which the prep, has the effect of ' perfectivising ' the action bomans M 178 ROMANS [14 15— of the verb. Here it must be the 'linear perfective,' i.e. describe the process which inevitably leads to the end. 'Do not bring to ruin as there is danger of your doing.' The point seems to be (as in 1 Cor. l.c.) that the example which encourages the weak brother to do what he feels to be wrong is destructive to him. virep ov Xp. dir. The strongest appeal to the Christian. Tou ruin him to save whom from ruin Christ died, 1 Cor. I.e.; cf. Mt. xviii. 6, 7. 16. pij ouv. As this ruin is the result of such action, do not give occasion for such a charge being brought against what is for you and in itself good. |3Xao-r|peCo-6u. The result of such an action would be that an evil character could be imputed to what is in itself good ; cf. ii. 24, iii. 8 ; 1 Cor. i. 30 ; 1 Tim. vi. 1. to dyafldv=your freedom, a good gained by your faith=^ igovola 1 Cor. viii. 9 ; i) yvwais ib. 11. 17. ov ydp k.t.X. No question of fundamental principle is raised ; you may suspend your freedom in such matters : for the fundamental matters are etc. ov ydp !o-tiv rj. p\ t. 8. Cf. Mt. vi. 31—33, ib. v. 3 f. This is one of the clearest particular cases of the influence of the teaching recorded in the Gospels upon S. Paul's thought and language; cf. S. H. p. 381. Knowling, The witness of the Epistles, p. 312; id. The Testimony of S. Paul to Christ, p. 316 f. ij Pao-iXeCa tov Beov. Here and 1 Cor. iv. 20 only does S. Paul speak of ' God's sovereignty ' as a present condition : in other places he speaks of it as a future condition, participation in which is dependent upon character formed in the present life ; cf. 1 Cor. vi. 9, 10, xv. 50 ; Gal. v. 21 ; Col. iv. 11 (?) ; 1 Th. ii. 12, 2 Th. i. 5. In Col. i. 13 the present condition is regarded as the sovereignty of His Son or Christ. The two conceptions are combined in Eph. v. 5 and 1 Cor. xv. 24 ; cf. Lk. xxii. 29 f. ; Joh. xviii. 36. (Bobinson, Eph. p. 117.) On the meaning of the phrase =' government or sovereignty of God,' cf. Dalman, The Words of Jesus, E. T., p. 91 f. Dalman, op. cit. p. 135, points out " that the phrase (in Jewish literature) never means the locus of the divine sovereignty but the power itself in its present and future manifestations in the teaching of Jesus. The idea is closely connected with the 'life of the future age,' and includes comprehen sively the blessings of salvation. " The use here regards the effect of God's government as already operative in those that are His and producing in them that condition of life which is a fit preparation for the future life when the 'sovereignty' will be fully revealed. For 14 20] NOTES 179 the connexion of 1) fiaa. r. 8. with SiKaioabvy in S. Paul cf. Sanday, J. T. S., 1., p. 481. ppiious Kal irdo-is, 'eating and drinking'; cf. Lk. xxii. 30. The Gospel gives a metaphorical description of the common life of joy and love in the future life. S. Paul here declares that the character of that life does not depend on these external matters but on the moral and spiritual state. SiKaioo-vvi] k.t.X. Cf. Pss. 96 — 99, descriptions of the revealed and established sovereignty of Jehovah and the conditions it brings in ; cf. Dalman, op. cit., p. 136 ; cf. also Lk. xvU. 21 : and Mt. v. 3—12. SiKaiocrvvi). Here 'righteousness,' as describing the condition of those who do God's will — cf . the negative 1 Cor. vi. 9, 10 ; Gal. v. 21. elpfjvr]. Peace with God and between man and man; cf. 1 Thes. v. 23 (after 12—22), 2 Thes. iii. 16 (after 6—15). \apd. The natural outcome of righteousness and peace ; cf . xv. 13 ; Gal. v. 22. iv irvevpaTi dyCu. In the Holy Spirit— inspired by and dependent on Him ; cf. Gal. I.e., 1 Thes. i. 6. 18. d ydp Iv tov'tu k.t.X. Cf. xv. 3, the service of the Christ in volves the adoption of His principle of 'not pleasing Himself.' Iv tovtu = in this matter, of conduct as regards things in themselves indifferent. SovXevuv tu xp- This is the true service of the Christ (the Messiah) in contrast with pretended services ; cf. Hort, Eccl., p. Ill ; cf. below xv. 3, 4. SoKipos tois dv. Contrasted with pi) fSXaaiprip. v. rb dyaBbv : men wiU not be able to find fault. 19. dpa ovv, ' so then after all' ¦ brings to the front some of the implications of the preceding verses, for further enforcement of the appeal. Ta ttjs elprjvTjS. The aims which the peace established by Christ dictates. tt}s o'lKoSoprjs ttjs els dXX. olK. = the building up of the individual character so that each can take his place in the one building. This is a duty which each Christian owes to each ; cf. 1 Cor. xiv. 3 ; 2 Cor. xii. 19, xUi. 10. 20. KaTdXve Td epyov tov fleov. The oIk., the duty of Christian to Christian, is God's own work ; cf . 1 Cor. iU. 9 ; Acts xx. 32. KaTaX. is suggested by the metaphor of building ; cf. Mk xv. 29 ; Gal. ii. 18 ; 2 Cor. xUi. 10. irdvTa piv Kaflapd. The admission of v. 14 is repeated, to bring M2 180 ROMANS [14 20 out more explicitly the harm which may be done by insisting on rights; 1 Cor. a. 23, viii. 9. dXXd KaKov, sc. your use of this principle, rb ry i^ovala xprjaBai. The assumption, as throughout, is that the weak brother may be led to act against his conscience by the example of the strong. Sid irpoo-KdppaTOS. Under conditions which will make him fall. Sid w. gen. expresses the conditions of an action; cf. U. 27, viii. 25 ; 2 Cor. ii. 4; Blass, p. 132 f. 21. KaXdv k.t.X. Cf. 1 Cor. viii. 13. pi|S! ev u, sc. irpdrreiv n. 22. o-vir. k.t.X. rr. £'xeis=ini v. 2. It is not necessary to ex hibit your faith in this matter to men : to be taken with the preceding. paKapios k.t.X. gives the final contrast between the reaUy strong and the weak : the one with a clear conscience is to be envied (cf. Ja. i. 25) : the doubter must not claim the freedom he does not feel. Iv u SoKipdijei. iv iKeivw o Sok. in the matter which he passes as right and sound; cf. 1 Cor. xvi. 3; 2 Cor. viii. 22; 1 Thes. ii. 4 (pass.). d SiaKpivdpevos k.t.X. Cf. James i. 6, 'he that hesitates or doubts,' who wavers in his judgment; cf. iv. 20; Acts x. 20. KaraKlKpirai is at once condemned by the act, not by the doubt. ovk Ik TrCoreus, 'because the action does not spring from faith.' It is not the result in him, as it is in the other, of faith : and action which cannot justify itself thus proceeds from some other motive, which necessarily makes it sinful. Faith here as throughout is the man's faith in God through Christ. This faith settles for the man the principles and details of conduct. Only that conduct is right for him which springs properly from this faith. When a man's faith either gives no answer to a question as to conduct or condemns a particular line, the conduct is sinful. Thus we are given here a practical rule for individual action: not a general principle of the value of works done outside the range of Christian profession and knowledge. It has been constantly used for the latter purpose. Cf. S. H. " faith is used somewhat in the way we should speak of a good conscience." It is important to observe the negative character of the phrase. It does not follow that everything which a man believes he may do is right ; cf. Lid. CHAPTER XV. 1 — 6. The negative principle just laid down — of self-suppression in the interests of the weak — does not exhaust the Christian's duty : there is a positive obligation to share his burdens and to consult his wishes, for his good. This is to do as the Christ did. 1. dipeiXopev 81. But beyond this we have a positive duty to fulfil; cf. for this reference of duty to the example of Christ 1 Joh. ii. 6, iii. 16, iv. 11 ; Gal. vi. 2 ; Eph. v. 2. rpeis oi Swarol. S. Paul includes himself, but he does hot here dwell on his own example as he does to his own converts ; cf. 1 Cor. ix. 1 — 23. oi 8waTol = who are able; cf. 2 Cor. xiii. 9. Td do-6evTJpaTa, only here. The several acts and instances of doBiveia. Bao-raijeiv. Cf. Gal. vi. 2, not merely = ' to put up with,' but to help in bearing the load; cf. xii. 13. The strong would adopt the practices of the weak, when in their company, and so help them to bear the burden of these self-imposed regulations ; cf . 2 Cor. xi. 29 ; 1 Cor. ix. 22. This gives full meaning to the following negative clause. 2. S-Kaaros ij. k.t.X. puts the positive duty in corresponding form : with two quaUfications securing that these concessions should not be mere sentimental benevolence, but aim at the good, in conduct, and keep in view what would strengthen the individual character ; cf. on xiv. 19. 3. Kal ydp d XP10"™*- Who is at once the standard and the inspiration of the Christian's conduct, d xp- ^ne Christ as we know Him in the life of Jesus. dXXd KaBus yeyp. Ps. lxix. 9 : for constr. cf. ix. 7. The Christ submitted Himself to the reproaches heaped upon God, rather than please Himself. The quotation illustrates Christ's principle in the extremest case : and the argument from it is a fortiori, Christians should act upon the principle in lesser difficulties. S. H. take it that S, Paul is using the quotation in a different sense frotn the 182 ROMANS [15 3— original — taking ire = another man : but this seems unnecessary. The Psalm is frequently quoted in relation to Christ (Joh. ii. 17 ; Mt. xxvii. 27 — 30, 34; Joh. xix. 29 ; and also xi. 9; Acts i. 20, Lid.). 4. oo-a ydp k.t.X. 7ap in a manner apologises for a not very obvious quotation, and S. Paul takes the opportunity of insisting on the value of O.T. for Christians. irpoeypdipr). Cf. i. 2; Eph. i. 12 tous TpoyXiriKbras ; Gal. iii. 8. els ttjv k.t.X. ' With a view to ' — this was their purpose ; cf. 2 Tim. iii. 16. rjpeTlpav. ' Of us Christians. ' SiSao-KaXCav, teaching, instruction. So perhaps always in N.T. (not = doctrine). Bid ttjs v. k. Sid t. ir. t. yp. 'By the endurance and by the encouragement of the scriptures.' The repetition of Sid seems to separate the two phrases and limit t&v yp. to the second (not so, Gif., Lid.) : then=by means of the steadfast endurance proper to the Christian and with the help of the encouragement afforded by the scriptures. If, on the other hand, we connect both subst. with t&v ypatp&v it is difficult to find a clear meaning for the first: Lid. "the patience of which the O.T. gives such bright examples " ; Gif. " the patience is that which the scriptures give " ; both seem strained. The two subst. have a special reference here to the ' burdens to be borne.' ttjv IXirCSa. The Christian attitude of hope. Ixwrtev= maintain — the proper durative sense ; cf. v. 1. Moulton, p. 110. ThiB statement of the use of the O.T. scriptures must be compared with 2 Tim. iii. 16: they imply (1) that the O.T. has a permanent value for the Christian, (2) that that value is two-fold, (a) for instruction, discipline and encourage ment of the Christian, (6) as witnessing to Christ in whom is the Christian hope. The statements do not go beyond this, S. H ; cf. Lid. 5. d 81 Beds k.t.X. The thought passes rapidly from the scriptures to the one Author of the truth they contain, of the power of endurance, and of encouragement ; and from the particular instance of unity to the general principle, and from the special end of service of the brethren to the all-inclusive end of the glory of God. d Beds ttjs vir. Kal ttjs ir. This gen. after Bebs is confined to S. Paul (exc. Heb. xiii. 20 ; 1 Pet. v. 10) and to prayers : the gen. describes a gift of God in each case, elpijvy (xv. 33 ; 2 Cor. xiii. 11 ; Phil. iv. 9 ; 1 Thes. iv. 23 ; Heb. xiii. 20) ; iXirls (xv. 13) ; irapaKXyois (2 Cor. i. 3) ; d7diri; (2 Cor. xiii. 11); x ydp. A parenthesis occasioned by the mention of Spain — the ultimate object of his journey west. 8edo-ao-8ai. To visit, only here in N.T. ; cf. 2 Chr. xxii. 6 LXX. only. My visit to you is to be ' in passing.' vip' v. irpoirepipBrjvai. Cf. 1 Cor. xvi. 6 ; 2 Cor. i. 16 ; Tit. iii. 13 ; 3 Joh. 6 ; Acts (3) it implies assistance and speeding for the journey, and so here enlists the interests of the Eomans for his work in Spain, and claims their support. vpuv — lpirXr|cr8u. Cf. Od. xi. 452 vlos ipirXyaByvai. . .btpBaXpois. dird pepovs. ' In some degree.' E. 25. vvvl SI. The sentence is broken off, to allow of explanation of still further delay ; this journey was much in his mind, both for the interest of it, and the danger ; cf. Hort R. and E. , p. 43. SiaKovuv toIs dyCois. Cf. 2 Cor. viii. 4, 9, 20, ix. If. This service for the saints occupied a great part in S. Paul's mind at this time : it symbolised in a most expressive form the union of Jew and Gentile in the one Church : we may indeed say that the same thought so eagerly cherished and indefatigably pursued appears in the mission to Jerusalem and in the Epistle to the Eomans. The synchronism cannot have been accidental. Introd. p. xiv. ; Hort, R. and E. , p. 40 ff.; Eendall, Expositor, Series iv., vol. 8, p. 321 f. 26. Tjv8dKr|o-av of men ; cf. 2 Cor. v. 8, xii. 10 ; 1 Thes. ii. 8, iii. 1 ; 2 Thes. ii. 12 ; subst. Lk. ii. 14 (v.l.) ; Bom. *. 1 ; Phil. i. 15 only. MaK. Kal 'Ax- The provinces are named to include all the Churches in them ; cf . 2 Cor. ix. 2 f. The Churches of Galatia are also named in this connexion 1 Cor. xvi. 1 ; cf. the list of companions Acts xx. 4. KoivuvCav Tivd iroiijo-. ' To make a contribution ' Eutherford. Contribution is rather too cold a word. koiv. = act of partnership or fellowship ; cf. 2 Cor. ix. 13 where eis irdvras brings out the fuller meaning : so here Tiva = a kind of partnership to help the poor etc. The act united the Gentile Churches in fellowship with each other and with the Church in Jerusalem whose poor they were helping ; cf. also 2 Cor. viii. 4. 27. ydp corroborates — yes indeed ; Blass, p. 274 f. tois irv. — toIs o*apK. Cf. 1 Cor. ix. 11. XeiTovpyijcrai. Cf. Phi. ii. 30 (-(a) 25 (-os) of service from man to man. J5 30] NOTES 193 28. tovto = this business — of his mission in this cause. !iriTeX!o-as. 'When I have put a finish to'; of. Phil. i. 6: the word is used in the same connexion in 2 Cor. viii. 6, 11. o-oCpT|v. Mentioned only here. Wetstein qu. Suet. Aug. for the name. ttjv dSeXcJnjv rjpuv. Cf. Phm. 2. S. Paul seems to give this title (with yp&v and p-ov) to fellow workers to whom he was under obligation for personal service; of Titus 2 Cor. ii. 13 ; anon. viii. 22; Epaphro- ditus, Phil. ii. 25 ; Timothy, 1 Thes. iii. 2 ; and the phrase may here anticipate the irp. Kal ipov abrov of v. 2. ovcrav [Kal] SiaKovov ttjs IkkX. As y dS. y. marks a relation to S. Paul, this phrase marks her relation to the Church : and the form of the phrase suggests that SidKovov impUes an official position. If so, it is the only mention of this office in N.T. (unless we take 1 Thes. iii. 11 in this sense). The next mention is Plin. Ep. x. 96. 8 duabis anciUis quae ministrae dicebantur : then later stUl in the Apostol. Constitutions. The existence of such an office cannpt be thought improbable even at this early stage, in view of the social condition of women ; cf. S. H. Against this is the very general use of Sidxovos N2 196 ROMANS [16 1— and SiaKovla (cf. 1 Cor. xvi. 15) in this group of Epistles, and the un likelihood that the word would be used in the official sense in this passage alone ; n. also the similar combination in 1 Thes. iii. 2 ; cf. Ency. Bibl. ' Deacon ' and Hort Eccles. p. 207 f. On the whole there seems to be insufficient reason for taking it officially. So in the ordinary sense 'being also one that ministers to...,' an additional ground of commendation. rfjs IkkX. ttjs Iv K. The address of 2 Cor. i. 1 and xv. 26 above suggest that there were other Churches in Achaia besides Corinth. This was one of them. Kevxpeats. The seaport of Corinth on its eastern shore ; cf. Acts xviii. 18, xx. 3. See Introd. p. xi. 2. irpoo-8!£r|o-8e. Lk. xv. 2 ; Phil. ii. 29. d££us tuv dyCuv. In a manner worthy of the saints — as saints should. irapao-TTJTe, help; cf. 2 Tim. iv. 17. Iv u dv k.t.X. This suggests that Phoebe was going to Bome on her own business, and that S. Paul used the opportunity of sending his letter. irpoordTis. Only here in N. T. ; cf . irpoiaraaBai, xii. 8 ; 1 Thes. v. 12; 1 Tim. v. 17; cf. Witkowski, Ep. Priv. 48. 9, ib. 9. 4, ' protectress.' A word used technically to mean the representative or patron ; but here to describe the way in which Phoebe ' looked after ' any who wanted her help. 3 — 16. Greetings ; see Lightfoot, Phil. pp. 171 ff. S. H. ad loc 3. IIpCo-Kav Kal 'AKiiXav; cf. Acts xviii. 2, 18, 26; 1 Cor. xvi. 19 ; 2 Tim. iv. 19. We first hear of this pair at Corinth, where they were found by S. Paul on his first visit and that connexion, was formed which lasted for the rest of his life. They had then lately come from Bome, and presently went with S. Paul to Ephesus, where they remained while he went on his way to Jerusalem. At Ephesus they were when Apollos arrived, and probably were influential in the smaU Church there, as they put Apollos in the way of full Christian teaching. They were there still, or again, when S. Paul wrote 1 Cor., certainly nine months, perhaps more than a year, before this Epistle. Now they are at Eome, and again some years later (2 Tim.) in the pro vince of Asia. A difficulty has been raised about this frequent change of home : and it has been directed against the originality of this passage in this place. But, apart from the migratory habits of Jews engaged in business, it is clear from Acts, 1 Cor. xvi. 19 and this passage that A. and P. had given themselves to the work of propagating the Gospel : and it is not unreasonable to conjecture that just as they were left 16 5] NOTES 197 behind at Ephesus (Aots xviii. 18) to begin the work there and to prepare for S. Paul's return, so they may now have been sent by him to Eome to prepare the way for his intended visit ; and returned to Asia at a later date, perhaps when he himself was released from Bome. This conjecture is supported by the fact that S. Paul's in tention to go to Bome was already formed at least before he left Ephesus (Acts xix. 21). It would explain his knowledge of the Christians who were at Eome at this time, both of those who seem to have centred round these two and of the other groups mentioned. For if they went to Eome to prepare for S. Paul's visit, they would naturaUy communicate with him as soon as they had got into full touch with the Church there. The list of salutations gains much in naturalness and point, if we can suppose it to have been based on information sent by A. and P. And we may see in such a letter from Eome the dUect occasion of S. Paul's letter and even in some degree the influence which determined its character. (Zahn, Einl. p. 275, also makes this suggestion.) See Introd. p. xii f. tovs o-vvepyovs pov. Cf. 2 Cor. viii. 23 ; PhU. ii. 25, iv. 3 ; Col. iv. 11 ; Phm. 24 ; 1 Thes. iii. 2 (v. 1. ) : in aU cases of sharing in the apostolic labours. Jews as they were, they were devoted workers in the Gospel with S. Paul, and shared his mission to the Gentiles : see below on ir. al iKK. t. i. 4. oinves. 'For they,' 'seeing that they,' a ground for this prominent greeting. virep ttjs i|». k.t.X. We have no further information about this. It may have been either at Corinth or at Ephesus. vir!8i)Kav. In this sense only here in N.T. = 'they pledged' risked, cf . Plat. Protag. 313 a (L. and S.) ; for the form cf. Thackeray, 23 § 10. evxapip-Tu. The only place in the N.T. where the verb or subst. is used with a human object (cf. and ct Acts xxiv. 3). ir. at IkkX. tuv Iflvuv. A unique combination and very significant. It emphasises their share in carrying the Gospel to the Gentiles, and shows the purpose of this elaborate reference to them, irdo-ai. We know of P. and A. at Eome, Corinth and Ephesus only. But Corinth and Ephesus mean Achaia and Asia : and their influence, direct and indirect, may well have gone further. The occasion for gratitude should not be limited to this special service rendered to S. Paul. 5. Kal ttjv KaT oIkov k.t.X. Cf. 1 Cor. xvi. 19. It is natural to suppose that as P. and A. had formed a centre at Ephesus they would also form one at Eome. This phrase suggests that S. Paul had heard from them since thek arrival at Eome : and this to some extent supports the suggestion that they had gone there to prepare the way 198 ROMANS [16 5— for him. Some communication from them may have been the direct occasion for this letter. Zahn suggests that all the names that follow to v. 13 are to be included in this group of Christians, vv. 14, 15 naming two other groups. This seems probable. For the 'Church in the house' cf. Col. iv. 15; Phm. 2; Acts xii. 12; cf. S. H., Lft ad Col. l.c " no clear example of a separate budding set apart for Christian worship before the third century, though apartments in private houses might be specially devoted to this purpose"; cf. Hort, Eccles. 117. 'EiraCveTov. "Not an uncommon name in inscriptions from Asia Minor" S. H. Zahn suggests that he was an early convert of P. and A. at Ephesus and possibly worked under them in their trade, and so accompanied them to Eome. tov dy. pov. This phrase (and below 8, 9) marks of course personal intimacy (contrast v. 12). dirapxTJ T-fjs 'A. els Xp. means that he was the first or at least among the first converts at Ephesus, therefore of P. and A. ; cf. 1 Cor. xvi. 15. 6. MapCav. As this name may be either Boman or Jewish, it tells us nothing. The v.l. Mapidp would be decisive. TJTis...els vpds. It may be questioned whether the reading bpds is not too difficult to come under the praestat ardua rule. The names before and after at least to v. 9 inclusive are all of personal friends and some of feUow-labourers of S. Paul. It is unlikely that one who was known to him only by report would be included at this point. Moreover the selection of one person at Bome as having laboured much for them is remarkable. If ypas be read, the yris clause here is exactly || o'lrives k.t.X. in 7 and brings the name into line with the others. ' But see Introd. p. xxv. 7. 'AvSpdviKov. A Greek name, used, as so often, by a Jew. Zahn, p. 607 n. 56, remarks that Jewish names are rare in the Jewish inscriptions of Italy. This name occurs among members of the imperial household, S. H. 'IovvCav. Probably for Junias = Junianus a man's name, though not a common one. tovs onyyeveis pov, i.e. Jews. So 11, 21 ; cf . ix. 3. o-vvaixpaXuTovs. Cf. Col. iv. 10; Phm. 23. We have no ground for identifying the occasion. oUtivIs elo-iv k.t.X. (1) lirCo-T|poi = marked men, notable : here of course in a good sense; ct Mt. xxvii. 16. Class, both in good and bad sense ; cf. 3 Mace. vi. 1 (not elsewhere in LXX. of persons). (2) Iv tois diroo-ToXots (a) among the apostles sc. of Christ, themselves being 16 8] NOTES 199 reckoned as apostles : so Lft Gal. p. 96 n. 1, S. H. ad loc. This is the obvious meaning. In that case, according to S. Paul's use, they must belong to the class which he describes in Gal. i. 17 as robs irpb ipov diroaroXovs. He uses the term to include members of the primitive community who had received their commission from the Lord Himself, a class not Umited to the Twelve (e.g. Barnabas, perhaps Silas), S. Paul himself being its latest member (1 Cor. xv. 8). (ft) Others take it = men of note in the judgment of the Apostles (Gif., Zahn). There is no advantage in this rendering, unless it is assumed, wrongly, that A. and J. cannot have been apostles. We may conclude then that A. and J. were among the earliest preachers of the Gospel, and that they had shared S. Paul's labours, as well as his imprisonment. They are now at Bome, and may have been among those who first brought the Gospel to Eome. See Introd. p. xxv, Add. Note, p. 225. ot — ylyovav Iv Xp. We Bhould probably supply airbaroXoi ; = 'Who were made and have been apostles in Christ.' The form iv Xp. is occasioned by the turn of phrase : if he had repeated diroirr. he would have written diroar. Xpiarov. This is quoted as a clear use of yiyova as aoristic; cf. Joseph, c. Apion. 4. 21 bXtyw irpbrepov rys ILeioiarpdrov rvppavlSos dvBpwirov yeyovbros qu. Moulton, Prol. p. 146, who quotes two instances from papyri, though he doubts the use in N. T. ; cf. Dr Weymouth ap. S. H. But we have to note that irpd ipov gives a mark of time=' even longer than I' : and the use is || to the case of perf. with irdXai (see Moulton, p. 141). Cf. Joh. vi. 25; Mt. xix. 8, xxiv. 21 ; 1 Cor. xiii. 11 ; Gal. iii. 17 ; 1 Tim. v. 9. There is no clear case of the strictly aoristic meaning of this form in N.T. For the form -av cf. Thackeray, pp. 209, 212 ; Mayser, p. 323 ; Moulton, p. 52 : cf. Col. U. 1 ; Acts xvi. 36, and yiyovav, Eev. xxi. 6 only : it is a case of the gradual intrusion of the weak aorist form into the perfect and strong aorist. 8. 'ApirXiaTov. S. H. refer to inscriptions showing that this common slave name occurs among the imperial household : but in particular, to a chamber in the cemetery of Domitilla, one of the earUest of Christian catacombs, containing the name Ampliati, in bold letters of the end of the first or beginning of the second century. The single personal name suggests a slave : the honour of an elaborately painted tomb suggests that he was very prominent in the earliest Eoman Church : the connexion with Domitilla seems to show that it is the name of a slave or freedman through whom Christianity had penetrated into a second great Eoman household. See the whole note. 200 ROMANS [16 9— 9. OvpPavdv. " A common slave name, found among the members of the (imperial) household," S. H. The name of course tells us nothing as to nationality. He may have been a Jew or a Greek. tov o-vvepydv rjpuv. Prob., as S. H, a general description of working in the same cause as S. Paul and his companions, not necessarily of personal fellowship; cf. Phm. 1 only: elsewhere always pov (v. 3, 21 ; Phil. ii. 25, iv. 3 ; 2 Cor. viii. 23 (e>ds) ; Phm. 24). Stoxvv. "Bare but found in the imperial household," S. H. ; cf. Witkowski, Ep. Priv., p. 73. 10. 'AireXXrjv. A name borne by Jews; cf. Hor. Sat. i. v. 100, see Lft. t4v SoKipov Iv Xp. marks some special difficulty faithfully over come ; cf. 1 Cor. xi. 19 ; 2 Cor. a. 18 ; 2 Tim. ii. 15 ; Ja. i. 12. tovs Ik tuv 'Apio-roPovXov prob. = Aristobulus, brother of Herod Agrippa I. , who lived a long time in Eome and was a friend of the Emperor Claudius, ol Ik t. = some of his slaves, probably now con nected with the imperial household, though treated as a separate group ; A. being either dead or resident in Palestine. Zahn, ad loc. Lft, S. H. 11. 'HpuSCuva. Coming between the two groups of slaves, prob. belonged to the former : the name suggests a connexion with the Herod family. tovs Ik tuv NapKCo-o-ov. N. is reasonably identified with the freed man of that name, powerful under Claudius and put to death by Agrippina shortly after Nero's accession. S. H., Lft. 12. Tpvtpaivav Kal Tpvipuo-av, perh. sisters, and belonging to the last-named group. The names are found in household inscriptions : Tryphaena in one case with Tryphonilla, in another with Tpu#w[v or iX. dyCu. Cf. 1 Cor. xvi. 20 ; 2 Cor. xiii. 12 ; 1 Thes. v. 26 ; 1 Pet. v. 14 (dydirys) : earliest reference to the ' kiss of peace ' in the Christian service is in Just. Mart. Apol. i. 65. S. H. at eKK\r|criai irdcrai tov XP^^^- The phrase is unique in N.T. : S. Paul speaks of ai Ikk. tiSv dylwv (1 Cor. xiv. 33), t^s TaXartas al. (Gal. i: 2 al.), tSv iBvwv (v. 4) , tou Beov (1 Cor. xi. 16 ; 2 Thes. i. 4) : for the inclusion of Xpiarbs in the phrase we have only Gal. i. 22 ; 1 Thes. ii. 14 : for the relation of Xpiarbs to (al iKK. ) y IkkX. cf. Eph. v. 23 f. (1) o XPls m *his Ep. emphasises the relation of Christ as Messiah to GentUes as weU as Jews (Hort, Eccles. p. Ill, eft vii. 4, ix. 3, 5, xv. 3 and 7). " Hort, I.e., concludes that the phrase refers to the Churches of Judea : but the limitation to a single group seems quite inconsistent with the emphatic iraaai ; and he himself gave up this view, R. and E. p. 53. v. 4 shows such a limitation ; so Gal. i. 22 ; 1 Thes. ii. 14. The force of the phrase seems rather to lie in its formal assertion of the equality and unity of all the Churches, as equaUy and together belonging to the Christ, in whom, as truly conceived, the ancient barriers are thrown down and mankind is one in God's mercy ; cf. xi. 25 ff. It is a definite step to the y iKKXyala of Eph. (2) In what sense can S. Paul convey this greeting ? " Doubtless S. Paul had information which enabled him to convey this greeting," Hort, R. and E., p. 53. We may however go further. There were in his company at Corinth representatives, probably aU formally ap pointed (cf. 2 Cor. viii. 19, 23), of many if not of aU (cf. Acts xx. 4) of the Churches of his own foundation. He may have regarded himself or there may have been others in his company who could be regarded, as representing the Church in Jerusalem ; cf. Igna. Trail. 12 dirirdfojiiai vpas dirb ^pbpvys, dpa rois avpirapobaais pot iKKXyaiais rod Beov ; cf. id. Magn. 15. The inclusion of the Jewish churches is paralkl to the emphasis on his Jewish friends in the above greetings. (3) For irdo-ai in emphatic position cf. 1 Cor. vii. 17 and ct 1 Cor. xiv. 33; 2 Cor. viii. 18, xi. 28. 17 — 20. A brief but pointed warning against teachers, who under fair seeming introduce divisions and offences. The fundamental 202 ROMANS [16 1 7— strain in the Epistle, the assertion that in the Gospel all men are united to each other and to God in Christ, has been enforced by the long list of greetings, giving detailed and practical point to teaching and exhortation. It is natural that before ending S. Paul should give a clear and strong warning against those elements in the Christian society which tended to establish divisions and to create or continue practices which were the cause of offence. PhU. iii. 18 f. is a close parallel, in the general character of the warning following upon the exposition of the teaching which the persons indicated endanger, and in the immediately added contrast with the true state of Christians. 17. dSeXcpoC. Cf. xii. 1, xv. 14, 30 ; Phil. iii. 17. o-Koireiv. ' Keep an eye upon ' ; cf. Gal. vi. 1 ; Phil. ii. 4, in. 17 (for imitation). tovs rds 8. k.t.X. These persons are described in quite general terms : the warning is based on S. Paul's own experience in Asia Minor and Greece, rather than on any particular information from Bome, and may be due to the event described in Acts xx. 3. See Introd. p. xi. rds 8ixoorao-Cas. ' The divisions ' of which he had had such bitter experience and which no Church could be ignorant of; cf. Phil. i. 15 f. ; Gal. v. 20 ; cf. Phil. iii. 18 f . The great instance was the attempt to maintain division between Jew and GentUe in the Church : subsidiary to this but probably at this time more practically operative was the attempt to set up authorities in rivalry to S. Paul. In both cases the effect would be to establish two rival Churches in every locality, and to render nugatory the union in Christ. rd o-KavSaXa. Such teachings and precepts as put difficulties in the way of the practical exercise of Christian love, reinstating those barriers of convention and exolusiveness which had been done away in Christ ; cf . xiv. 13. irapd ttjv SiS. with rds S. Kai rd ok.; for ipdBere cf. Eph. iv. 20; Phil. iv. 9 (in a similar connexion). The ' teaching ' is all the instruction which led them to become Christians and informed them in what true Christianity consists (ipdBere). 18. ot ydp k.t.X. The warning is against men who claimed to be true servants of Christ and were not ; cf. 2 Cor. xi. 13 : therefore Judaising Christians, not necessarily themselves originally Jews. tjj eavTuv KoiXCa. Cf. Joh. vii. 38; Phil. iii. 19 (metaph. only in N.T. ) = selfish desires and objects in the widest sense. He does not say iavrois because they are not even serving their own true interests. 8id ttjs xp- Tne ' fair speech ' employed by them or characteristic of them ; cf . Gal. iii. 1, iv. 17. S. H. qu. Jul. Capitol. Pertinax 13, Xp. eum appeUantes qui bene loqueretur et male faceret. 16 23] NOTES 203 evXoyCas seems to get a bad meaning here by itB connexion with XP- S. H. qu. Aesop Fab. 229, p. 150 ed. Av. In N.T. elsewhere always of ' blessing.' Plat. Rep. 400 d of fine speech, in a good sense. tuv dKdK»v= simple, guileless, and therefore unsuspicious; com bined with euijfli/s Diod. Sic. ap. Wetstein; JfiravoOpyos Dio Cass., ib.; cf. Prov. i. 4; Heb. vii. 26. S. Paul is careful not to suggest that they have as yet any hold upon the Church. 19. ydp justifies his appeal to them and what they had learnt. tj — vrraKoij. Their response to the teaching — obedience ; cf. 2 Cor. x. 5 ; above vi. 17 ; 2 Thes. i. 8. dtpCKeTo (only here in N.T.) ; cf. I Thes. i. 8, supra i. 8. This would not be a natural form of expression, if S. Paul was writing to a Church with which he was personally acquainted. lip' vpiv. The warning is not due to his distrust of their present state, but to apprehension of what the future may bring. o-oipovs — dKepaCovs. Cf. Mt. x. 16; Phil. ii. 15 only; of. Lft. In Polyb. the word = uninfluenced from without (cf. Schweighauser's Index). So here = admitting no influence for evil. 20. d 81 fleds ttjs etprjviis. The God who gives us our peace which these men are breaking up ; cf . xv. 33 and xv. 5 n. tov SaTavdv. Cf. 2 Cor. ii. 5 — 11, xi. 14. One special work of 'the Satan' is to set men at variance; cf. 1 Thes. ii. 18 and of. Gen. Ui. 15?. ij \dpis K-T-^- There is no parallel to the position of these words before more greetings. For the whole question see Add. Note, p. 233. 21 — 23. Greetings from companions. 21. Tip. d o-vvepyds pov. Cf. on 3. The last we have heard of Timothy is in 2 Cor. i. 1. He probably accompanied S. Paul to Corinth ; unless we detect him in 2 Cor. viii. 18. Aovkios. Perh. = Acts xiU. 1, not=Luke (Lucanus, AovKds). 'Idcruv. Cf. Acts xvii. 5 — 7, 9, the host of S. Paul at Thessalonica: he had probably accompanied or preceded S. Paul ; cf. 2 Cor. viii. 23. Zwo-CiraTpos. Cf. Siiirarpos, Acts xx. 4, of Beroea. Was he in charge of the contribution from Beroea? ot cnryyevels pov. Cf. v. 7 n. 22. Tepnos d ypdxj/as k.t.X. On S. Paul's use of an amanuensis cf. 1 Cor. xvi. 21; Gal. vi. 11; Col. iv. 18; 2 Thes. iii. 17. S. H. 23. Paios d g. pov. Perh. = l Cor. i. 14: for 0. t. I. cf. v. 4; prob. refers to hospitality exercised by Gaius in Corinth to all Christian travellers — not to his house being the place of assembly for Corinthian Christians. It is not probable that they bad only one such place. 204 ROMANS [16 23— "Epaoros. Cf. 2 Tim. iv. 20. olKovdpos. "IncivitatibusGraecissaepecommemoratur"Herwerden; cf. Dittenberg for Ephesus, Magnesia, Cos; and for Egypt, Pap. Berl. al. ; ' the treasurer.' Kovapros d dSeXcpo's. S. Paul seems to use this title of men who were closely associated with him in his work. Cf. 1 Cor. i. 1, xvi. 12; 2 Cor. i. 1, viii. 22 ; Eph. vi. 21 ; Phil. ii. 25 al. 25 — 27. It appears from v. 22 that the whole letter was written by Tertius from dictation up to this point. We may conclude that S. Paul wrote these last verses in his own hand, by way of signature ; cf. Gal. vi. 11 ; 2 Thes. iii. 17. The doxology forms a conclusion, unique in S. Paul's Epistles, the only parallels in Epp. are 2 Peter iii. 18 6 ; Jude 24, 25. For other doxoiogies in S. Paul, concluding and summarising a section, cf. Eph. iii. 20, 21 ; 1 Tim. i. 17 ; cf. also 2 Tim. iv. 18 ; Heb. xiii. 21 ; supra xi. 33 — 36. This doxology sums up, tersely but completely, the main conception of the Epistle, and reproduces its most significant language. In particular, it is so closely related to i. 1 — 17 that it takes the place of a categorical statement that the description there given of S. Paul's mission has been justified by the detailed arguments of the Epistle. The comparison is drawn out below. 25. tu 81 Svvaplvu — XpicTTOV. Cf. i. 16 rd eua77^Xiov, Sbvapas ydp Beov iariv eis awrypiav. o-TT|pCiai. Cf. i. 11—12, of God ; 2 Thes. ii. 17, iii. 3 ; 1 Pet. v. 10 (a near ||). vpds. The need for strengthening is indicated in i. 11, xvi. 17 — 20. "The pronouns face each other with an emphasis which in such a context is hard to explain till we remember the presaging instinct with which S. Paul saw in the meeting of himself and the Eoman Christians the pledge and turning point of victory" ; Hort ap. Lft, Biblical Essays, p. 325; cf. i. 10 f., xv. 29—32. Kard to evayy. Adverbial to Svvapivw: Kara = as my Gospel declares ; cf . ii. 16, xi. 28 in both cases with the same special reference as here to the inclusion of Gentiles, St Paul's distinctive Gospel. Kal to Krjpvypa 'I. Xp. explains rb ebayyiXiov, cf. i. 2, 3 ebay- 7e'\tov Beov — 7repi rob viov abrov followed by the two clauses which severally correspond to the names 'Ii;<7ous and Xpiarbs, and are re capitulated in v. 4 by the fuU name and title ; for Ktjpvypa cf . ii. 16, x. 8—15, xv. 15 f. ; 1 Cor. i. 21, ii. 4 ; 1 Tim. iii. 16 ; 'I. Xp. objective genitive. Kara diroKdXvt|/iv k.t.X. This should probably be taken as || Kard rb ebayy., describing in its character what that phrase states specifically. Cf. i. 16 f., xi. 25 f. ; 1 Cor. ii. 6, 7, 10. 16 26] NOTES 205 KaTd diroKdXvt|iiv verbally = Gal. ii. 2 ; Eph. iii. 3 ; but the reference is different ; nearer in thought is Gal. iii. 23 ; closest Eph. iii. 5 — 9 ; Col. i. 26 ; cf. diroKaX. i. 17. pva-TT|pCov. 'Of a secret'; cf. xi. 25; 1 Cor. ii. 1, 7 — 10, iv. 1; then Eph. i. 9, iii. 3—9, vi. 19 (|| Col.) ; 1 Tim. iii. 16. The secret is the whole purpose of God for man's redemption, formed in and ultimately revealed in the Christ, as born of David's seed and marked by the resurrection as Son of God. In the argument of this Epistle, the special lesson of that secret, as revealed in Christ, is the union of all mankind in Him with God, as connected with justification by faith. The word has the same bearing in Eph., Col. : but there the special lesson is the development of this conception of union to illustrate the nature and work of the Church as such. In Bomans this development is not directly treated but the foundation thought is here fuUy worked out. Xpdvois aluvCois. Cf. irpd xpt>vwv alwvlwv 2 Tim. i. 9 ; Tit. i. 2, the only occurrences of the combination ; cf. dir' alwvos, Lk. i. 70 ; Acts iii. 21, xv. 18 ; Joh. ix. 32. It seems to be a vague expression for an indefinitely long time, irpd t&v ai&vwv 1 Cor. ii. 7, Eph. iii. 9, 11 is more definite, but probably not very different in meaning. For the dative of extension of time cf. Lk. viii. 29 and epistolary formulae ip- p&aBai ae etixopai iroXXois xpdvois, Moulton, Prol. 75. o-ecriynpevov =diroKeKpvppivov of 1 Cor. ii. 7, Eph. iii. 9 ( = Col. i. 26). The sUence of that long time past is contrasted with the utterance of tho present ; but it was not complete, as the next clause shows ; cf . 1 Pet. i. 12, supra i. 2 ; Tit. i. 2. Tr. by pluperfect—' which had been kept in sUence.' 26. AavepufllvTos. Cf. Ui. 21 where exactly the same relation between the manifestation and the witness of prophets is expressed. The secret was manifested in the Person and history of Christ; He is the secret of God ; cf . 1 Cor. i. 24. vvv='in our day' as contrasted with the xp- "'• > °f- 1 ^e^- *• ^ (Hort, p. 59), supra v. 11, xi. 30, 31. Sid Te k.t.X. The re connects 7vwp. closely with i irdvTwv is amply sufficient to account for the order here; cf. Ps. lxvii. (lxviii.) 2 LXX. (2) It is argued that t6 koto odpm requires the statement of the other side of the nature of the Christ. But this argument ignores the reason for the mention of the Christ here at all, namely, to complete the enumeration of the privUeges of Israel. On the whole I conclude that the most natural interpretation is to place the stronger stop after adpKa and to translate ' He that governs all, even God, be blessed for ever. Amen.' ADDITIONAL NOTES 221 It is perhaps necessary to observe that this comment is not in fluenced by the consideration that S. Paul was not likely to apply the term Bebs predicatively to Christ. The possibility of his doing so ought not to be denied in view of 2 Thes. i. 12, Phil. ii. 6, 2 Cor. xiii. 13, and other passages in which the Father and the Son are co ordinated. Prof. Burkitt (J. T. S. v. p. 451 ff.) argues that the dpyv marks the clause as an ascription of blessing to God, not a description of nature. The ascription is here made, as an appeal for God's witness to the truth and sincerity of his statement in 1 — 4 ; cf. Eom. i. 25 ; 2 Cor. xi. 31. He takes d uv (cf. Exod. iii. 14, 15 ; Eev. i. 4) as representing the ' Name of the Holy One,' the mere utterance of which with the necessarily accompanying benediction is an appeal to the final court of truth. So he connects ' ' Eom. ix. 1, 56, ov spebSopat...b wv, iirl irdvrwv Bebs, ebXoyyrbs els robs al&vas, dpijv : I lie not. The Eternal (Blessed is His Name !) I call Him to witness." While this argument seems to me conclusive as to the main con nexion and intention of the clause, and the reference in d wv to Exodus seems very probable, I stiU feel that the context and the Greek order point to connecting e;iri irdvrwv with d wv, nor does this seem inconsistent with Buch a reference. If e'irl irdvrwv had been meant as epithet to Bebs, I should have expected the avoidance of ambiguity by a change of order — Bebs iirl irdvrwv. A conjectural emendation of the text (wv b for d wv) has occurred to commentators from time to time. Jonas Schlicting in his commentary on the Eomans (1656) mentions it, as likely to suggest itself, and points out the suitabiUty of the climax, but rejects it as giving an unscriptural phrase. John Taylor (of Norwich, 1754) makes the same suggestion and justifies it as giving a proper climax. Wetstein refers to these and others, without comment. Bentley (Crit. Sacr. ed. EUis, p. 30) mentions it, apparently with favour. John Weiss (op. cit. p. 238) adopts it, referring to Wrede, Lie. Disp., a work which I have not seen. Hart, J. T. S. xi. p. 36 n., suggests the same emendation. Mr Hart supports the emendation, in a letter to me, as follows : " St Paul is writing here if anywhere as a Jew, and the relation of Israel to the God of Jacob forms the proper cUmax : Christian scribes altered the text because in their view that privilege was forfeited and had lapsed to the Church. I think this passage from Philo clinches the matter— de praemiis § 123 (M. ii. p. 428) (Lev. xxvi. 12) toutou KaXei- Tai Bebs ISiws b t&v avpirdvrwv 8ebs, Kal Xaos i^aiperbs irdXiv ovros ob t&v Kara pipos dpxbvrwv dXXd tov. ivbs Kal irpbs dX-rjBetav dp%ovTOS, dylov &ytos. — So St Paul says ' to whom belongs the supreme God, blessed 222 ROMANS be He for ever and ever, Amen.' But his reporters did not sympathise and desiderated an antithesis to Kara adpKa, having identified the (abstract) Messiah with our Lord." It will be seen that here again the justification of the conjecture depends on the propriety of the climax. The quotation from Philo does not, I think, carry us far. He is there emphasising the establish ment of a personal relation between the God of all men and the in dividual saint, and he calls this single person a Xads O-aiperbs. Such language could of course be used by any Jew or Christian. We have a parallel in Heb. xi. 16 : obK iiraiaxdverat b Bebs Bebs iiriKaXeiaBai abrwv, yrolpaaev yap aurois irdXiv. But the point need not be laboured. Against this suggestion the following points may be urged: — (1) It ignores the effect of the dpijv in making the whole clause an ascrip tion: see above. (2) The question is raised whether the idea embodied in the term ' The God of Israel ' is naturally to be expected as the climax of the enumeration here made. It may be premised that that term is never used by S. Paul in his Epistles, or indeed in the N. T. except in Mt. xv. 31, Lk. xvi. 18, Acts xUi. 17. It does not occur, either explicitly or implicitly, in the other enumerations of the privileges of Israel (Eom. ii. 17, iii. 3, 2 Cor. xi. 22). Further, in this Epistle the whole argument has been based on the universal relation of God to man ; and the very phrase i% wv b xpurrds rd Kard adpKa seems to exclude the divine relation of the Christ, and a fortiori the relation of man to God, from the list of the special privUeges of Israel. Finally, the phrase iirl irdvrwv (see above), as referring directly to the governing and dispensing operations of God gives, almost necessarily, a wider range of reference than to the relations to Israel alone. G. Capp. IX. — XI. The difficulty of the passage for us lies in the fact that we habitually think primarily of the destiny of the individual as. such and the determination of his final position in relation to God: and we bring into this passage the problems of predestination and free will as they affect the individual man. S. Paul's thought here is different. He is thinking, first, of the purpose of God and the work to be done in the execution of that purpose. He then sees in the selection of certain men and nations for this work, the deter mination, that is to say, of their position in regard to the work a signal instance of God's graciousness and mercy. It is a high privilege to be called to assist in carrying out God's purpose. ADDITIONAL NOTES 223 Finally, he holds that, with this call and determination by God, there still remains to man the choice of acceptance of the call. If he accepts willingly, he becomes an instrument of mercy, that is an instrument in the execution of God's purpose for mankind. If he rejects the caU and sets himself against the purpose, he still cannot escape from the position of an instrument ; but, by his own act, he puts himself into that relation to God, which involves the exhibition of God's wrath on sin ; he becomes an instrument of wrath, serving God's purpose stiU, but in spite of himself and to his own destruction. Within the lines of this conception, we can see the rationale of S. Paul's treatment of individual cases. In the case of Esau and Jacob, the selection assigned to Jacob the leading part in the execu tion of the purpose, to Esau the part of a servant. In the history of Esau and his descendants, it is clear this part of a servant was rejected; Edom set itself in antagonism to Israel, feU under 'the wrath of God and received the doom impUed in the word iplayaa. In the case of Pharaoh, the selection assigned to him the role of giving a signal exhibition of God's power and proclamation of His Name. The way in which Pharaoh played that r61e was again the way of opposition : he set himself against the purpose of God : a ' hardening ' of his own character and purpose was the result ; where he might have been an instrument of mercy, he became an instrument of wrath ; and whUe God's purpose of mercy in Israel was stUl fulfilled, Pharaoh was doomed. In the case of Israel, we see an ambiguous result. The selection, again, assigned to Israel the place in the execution of the purpose, which involved the storing up and ulti mately the communication of God's purpose of mercy to all mankind. As the history of Israel develops, some are seen to accept this duty, others to reject it. There foUows in part, a blinding of perception (irwpwois dirb pipovs), an ignorance (d7voia) of the end itself for which they are selected. The end itself cannot now be carried out by their means ; and they are rejected. But this very rejection of part of Israel is a further revelation of God's true purpose in Israel; and the continued acceptance of the faithful remnant is a triumphant vindication of the patience of God and the permanence of His purpose. Only in the ease of the faithless portion of Israel, does S. Paul's thought pass on to the ultimate issue for those who reject their proper work in the execution of the purpose. Here he derives from the fact of the original selection a far-reaching hope. He seems to suggest that the ultimate realisation of the purpose of God for all mankind, through the faithful stock, may itself produce such an effect upon the blinded Israel, that they too will see the truth and 224 ROMANS again come under the mercy of God (xi. 11, 12, 17 — 23, 28 — 32). In most remarkable language he speaks of the gifts and the calling of God being irreversible, and the love of God, manifested in the original selection and exhibited towards ' the fathers,' as still marking His real relation even to these children who have rejected its appeal. We observe, then, in these chapters, as in the earlier, that S. Paul is dealing with what he regards as the facts of history and experience, and drawing his conclusions from them. He is not expounding a solution or even a statement of the metaphysical problems of pre destination and freewill. He conceives of human experience as wit nessing to a comprehensive and far-reaching purpose of God in His self-revelation to man. The destinies of men he sees as determined, on the one hand, by God's call to men and to families and nations to take part in the execution of that purpose, and, on the other, by the attitude which men, as individuals or families or nations, take up towards that call. The call assigns in each case a definite part and duty, not the same for all, but differentiated, that each may have his part. And in accordance with the way in which each undertakes the part assigned to him, comes success or failure for him. The grounds on which the several parts are assigned are hidden in the mystery of creation. The ultimate issue for individuals is hidden. What is known is that behind the vast purpose remains eternally the love of God, and in its execution is manifested inexhaustible wisdom and knowledge. If we feel, at first, a sense of disappointment, when we realise that we can get little light from these chapters on those metaphysieal problems, a little reflection will show that the religious significance of the position here expounded is of enormously greater importance than any such solution could be. The conception of the whole process of the ages as being based upon the love of God, and dnected in whole and in detail by His infinite wisdom and know ledge ; the conception of man as called to cooperate with God in the execution of this mighty plan ; the assertion of man's undiluted re sponsibility for playing his part in the place assigned to him, in free response to the call of God ; here are ideas which touch life at every point, and have the power to inspire faith and to invigorate character in the highest degree. On this question of election there is a very interesting discussion by Hort, in the Life and Letters, ii. p. 333. ADDITIONAL NOTES 225 H. Apostles. 1. This word, in the sense of a commissioned representative, is not found in Greek later than Herodotus (1. 21, v. 38). In classical Greek it means 'a fleet' or 'expedition.' It has not yet been found in HeUenistio Greek ; but it would not be surprising if it should occur at that stage in the same sense as in the old Ionic language (cf. Nageli, pp. 22—23). 2. In the Synoptic Gospels, the word is used by all three with reference to the GaUlean mission of the disciples (Mt. x. 2; Mk iii. 14, vi. 30; Lk. vi. 13, ix. 10). It is possible that, as von Dobschiitz argues, all these cases may be traced to S. Luke. But the use of the verb diroare'XXw in the same connexion (Mt. a. 5, 16, 40; Mk iii. 14, vi. 7) in Mt. and Mk makes it probable that the substantive also is original in these passages. Otherwise it is found in S. Luke only (xi. 49, xvU. 5, xxU. 14, xxiv. 10). But the verb, again, is used by the Lord both of His own mission, and of the mission of prophets, and of disciples, both in plain sayings and in parables. The quota tion in Lk. iv. 18 may be the origin of the whole usage. 3. S. John uses the substantive only once (xiii. 16) to describe, though indirectly, the relation of the disciples to the Lord. He also uses the verb both of the Lord's own mission and of His mission of the disciples. WhUe these facts do not prove conclusively that the word was used of the Twelve by the Lord Himself, they show that the adoption of the title by the Twelve from the first would have been natural, if not inevitable. 4. The use in the Acts is consistent : (1) it is commonly used of the Twelve (Eleven) in the early chapters (i. — xi. , xv.) only. They are otherwise described, as the Eleven (U. 14) or the Twelve (vi. 2) only. It is to be noted that in this section the properly missionary work of the Twelve is the main subject : in c. xv. the conditions of missionary work are under discussion. The dominant use therefore of this term is natural: and its strict limitation to the Twelve shows that it already has an official sense. It is hardly possible, however, to say whether the word belongs to an early document used by S. Luke, or whether it is chosen by him as the best description in the circum stances of the character which the Twelve bear. There is nothing so far to show that he included any others than the Twelve in the title. (2) Twice and only twice he uses the word of Barnabas and Paul, on bomans P 226 ROMANS their first mission (xiv. 4, 14). It is to be noticed that he does not use the word in describing the origin of the mission (dtpoplaare . . . diriXvoav, xiii. 2, 3) but in xiii. 4 he uses the remarkable phrase iKireptpdivTes virb toO d7iou irvebparos (xiii. 2, cf. xiv. 26). The com mission and the work were not given by the Church but by the Holy Spirit, and under 'the grace of God.' We cannot say, therefore, that the term dirdtrroXos is here used of them as commissioned by the Church of Antioch. As with the Twelve, so with these two the com mission is from above. It is remarkable that the word does not appear again after c. xv. As regards the Twelve the explanation is obvious : they are not mentioned again1. But it is very remarkable that the term is never again used of S. Paul2. If we bear in mind how frequently S. Paul uses it of himself, the fact of its absence from this whole section of S. Luke would seem to militate against the suggestion that S. Luke is dependent on S. Paul for his use of the word ; and to favour the supposition that in the earlier chapters he found it in his sources. 5. S. Paul's letters give us the earliest direct documentary evi dence for the current meaning of the word : it is therefore important to consider in detail his use. i. He uses the word of himself in the addresses of all his epistles, except 1 and 2 Thessalonians, Eomans, Philippians and Philemon. In all cases the source of the apostleship is described, either by the simple genitive 'Ii;irou Xp. or Xp. 'lya., or in Galatians by an expanded prepositional clause having the same effect. The absence of the title in 1 and 2 Thessalonians is probably due to the greeting being a joint one from 'Paul, Silvanus and Timotheus ': that he claimed the office is clear from 1 Thes. ii. 6. In Eomans and Philippians, for different though cognate reasons, he suppresses the title : in Eomans it is part of his delicate waiving of authority ; in Philippians it is one of the many marks of intimacy and affection. But in the introduction to the Eomans he describes his own position in terms of the apostolate (i. 5, iXdflopev xdptv Kal diroaToXtjv) with the same indication of its relation to the Lord (Si' ob) as in Galatians. The use of the word of himself is rare in other parts of the Epistles. Once in 1 Corinthians (ix. 1, 2) he insists on his position as apostle and the consequent rights. In the same epistle (xv. 7) he recalls its original basis. In 2 Corinthians we may say that the whole of cc. x. — xiii. are an assertion and defence of his apostolic 1 Cf. Harnack, Lukas etc., p. 200, n. 1. 2 The verb occurs in this sense only in xxii. 2, xxvi. 17, S. Paul's speeches. ADDITIONAL NOTES 227 character, though he does not apply the word directly to himself except in xii. 12. In 1 Thes. ii. 6 and 1 Cor. iv. 9 he includes himself in the number of Xpurrou dirdirToXoi or simply oi dirbaroXoi. In 1 Tim. ii. 7, 2 Tim. i. 11 he refers to his appointment (iriByv) as apostle. Finally, in Eomans xi. 13 he speaks of himself as iBvwv dirboroXos — the only place where he uses the word with an objective genitive : though in Gal. ii. 8 we have diroaroXij with the same genitive. There can be no doubt as to the meaning of the title to S. Paul. It involves a definite and direct appointment received from the Lord, to preach the Gospel, in particular to the Gentiles, to carry the due authority as representative of the Lord (cf. 2 Cor. v. 20), and to do the acts belonging to such an office. It is an independent and pleni potentiary office, in the assertion of which often the whole cause of the Gospel proves to be involved. At the same time there is no trace that either the office or the name or the contents are new. Where there is explanation, it is of the nature of an appeal to acknowledged facts rather than of exposition of any new idea or interpretation. When his position is disputed, it is his right to the office which is chaUenged, not his presentation of it. Consequently we conclude that the idea of the office, in the fuU sense as conceived by S. Paul, was already present and the word current in the Church when he first used it. U. The question, however, arises, was it also current in a looser and wider sense ? And as far as S. Paul's evidence goes this leads to an examination of those passages in which he either includes others with himself in the designation, or applies it to others apart from himself. There are three classes of passages to be examined. First those in which there is a reference to all or some of the ' original apostles ' whether exclusively or not ; secondly, those in which the name is given to definite persons other than the original apostles ; thirdly, those which speak of 'apostles' generally. (a) To take first the references to the ' original ' apostles. Gal. i. 17, 19. The exact references in this passage are not clear. S. Paul first says that he did not go up immediately after his conversion to Jerusalem, irpds tovs irpb ipob diroaTbXovs. The phrase implies his own inclusion at that time in the class of Apostles: it must, presumably, refer to the Eleven or Twelve; but whether it includes others besides them is an open question. Anyhow, it implies that they were all apostles in the full sense in which he claimed to be one. Secondly, he seems to include both Cephas and James the P2 228 ROMANS brother of the Lord in the class of apostles (vv. 18, 19) : here we find an additional member of the class beside the Twelve, unless 'James the brother of the Lord ' is, as is supposed by some, to be identified with James the Less. In the following chapter he speaks of James, Cephas and John as arbXot SoKovvres.... And his language shows that they as well as Barnabas were included with him, on an equality, though with different spheres of work. Here, then, we have the apostolate including, besides the Twelve, James (if not one of the Twelve), Barnabas and Paul. There is no question as to what an apostle is, only as to who are apostles. 1 Cor. ix. 5, pij ouk ix0^" i^ovalav . . .ws Kal ol Xotirol dirbaroXot Kal ol dSeXtpol tov Kvpiov Kal Kyipds; ij pbvos iyw Kal Bapvd/3as ouk £xop.ev e£ouiriav — Here clearly Paul and Barnabas are assumed to be dirboToXot. The clause ws Kni...Ki;ipds is strangely worded. But as Ki)0ds is clearly one of oi Xonrol dirdoroXoi, it would appear that oi ddeX^oi tov k. must also be included in the class : i.e. other brethren of the Lord besides James. 1 Cor. xv. 7, elra tois diroaroXots iroaiv. This follows the mention of Cephas, the Twelve, the Five Hundred Brethren, James. It is possible that as ' the Twelve ' in this enume ration include Cephas, so 'all the apostles' include the Twelve and James only. But it is more natural to understand the phrase, with its emphatic iroiriv, as including others. And in that case there were others, apostles in the same sense as the Twelve and James. There is no question here of » looser meaning of the word, but only of a wider range in its application. 2 Cor. xi. 5, xii. 11, oi virepXlav dirboToXot. In spite of the strong statement of certain critics, there is much to be said for referring this phrase to the same persons as are described in Galatians as oi irpd ipov dirbaroXot. The exact range implied is not clear. If, however, it is to be taken to refer to those who are described in xi. 13 as peraaxyparifrbpevoi ws dirbaroXot XptaroB, then the phrase is ironic, and describes the claim of those persons, not an admitted status. That claim may well have included a commission from the Lord, whether truly or falsely asserted ; and indeed the words dirdoro Xoi Xp. seem to imply that these persons did in any case make such a claim. In this event, as S. Paul does not exclude the possibility of others than the Twelve, James, Barnabas and himself having such a commission, we should have here definite evidence that there were others who rightly claimed the direct commission which is distinctive of the apostle in the strict sense of the word. ADDITIONAL NOTES 229 To return to 1 Cor. xv. 8, ftrxarov 51 irdvrwv ktX. would seem to imply that to none later than S. Paul was such a direct communi cation addressed as could form the basis of the apostolic status. He was the last of the Apostles. Consequently, if the name covers the wider range that has been suggested, it still excludes all whose conversion must be dated later than S. Paul's. (6) We pass to the cases in which the word is used of others than those specifically named. 2 Cor. xi. 13, peraaxypaTitbpevot ws dirbaroXot Xpiarov. This passage has been already dealt with. It supports both the strict meaning and the wide range of the word. 2 Cor. viii. 23, etre dSeXtpol yp&v dirboToXoi iKKXyat&v. The context clearly decides that this phrase means 'representa tive agents of churches.' They are therefore called ddfa Xpiarov a manifestation of the power and the love of Christ, working in these churches to produce the exhibition of Christian brotherliness, in the contribution raised for the poor saints at Jerusalem. The whole passage deals with this contribution, and, in particular, with the precautions taken by S. Paul to have the whole matter put above suspicion. Eepresentatives of all the contributing churches were associated with him in the company that conveyed the gift (see note on Bom. xvi. 16). Thus here we have a clear case of the use of the word not with a wider meaning, but in a different meaning, clearly defined by the genitive and by the context. Phil. U. 25, 'Eira0pddirov rbv dSeXipbv Kal avvepybv Kal ovoTpartwryv pov bp&v Si dirboroXov Kal Xeirovpybv rys xpetas pov. Here again the context defines the meaning. Epaphroditus has been sent to represent the affection and support given by the Philip pians to S. Paul in his labours. He has brought the assurance of their eager and unfaiUng affection, of their keenness for the propaga tion of the Gospel, and a contribution in money for this purpose. He is the agent whom the Church has sent to minister to S. Paul's need. The sense of the word is exactly the same as in 2 Cor. viii. 23. (c) In four passages — 1 Cor. xii. 28; Eph. ii. 20, iii. 5, iv. 11 — the word is used absolutely, twice to describe the first order of members of the Church, each with their distinctive function and work (1 Cor. xii. 28; Eph. iv. 11); once to describe the foundation on which the Church is built (Eph. ii. 20) ; once to describe the primary recipients of the Gospel revelation (Eph. iii. 5). There can be no question but that in these passages the word is used in its strict sense: but the range covered by it is left undefined. 2 30 ROMANS We conclude, then, as to S. Paul's use of the word : (i) In all but two passages, he uses it of commissioned preachers of the Gospel. Wherever he defines the source of the commission, it is referred to the direct intervention of the Lord. It is reasonable to infer that the same direct intervention is implied in those passages where there is no precise definition. (ii) In two passages only is it used in another sense, and there the special sense is clearly defined. (iii) There is no evidence that he used the word in such a general sense of ' missionaries ' as would dispense with this condition. (iv) He includes under the name, the Twelve, the Brethren of the Lord, himself, Barnabas, perhaps Silas and probably others unnamed (1 Cor. xv. 7) ; he must be taken to imply that all these men were original Apostles, in the sense that they received their commission from the Lord Himself. (d) We now come to Bom. xvi. 7. The obvious meaning of this passage is that Andronicus and Junias were themselves apostles. According to S. Paul's usage, this must mean that they were apostles in the strict sense, that is, that they had received their commission from the Lord Himself and probably (see above, on 1 Cor. xv. 8) before S. Paul. They were among the o! irpi ipiov dirboToXoi of Gal. i. 17. And this points to supplying dirdoroXoi to yiyovav — who became apostles in Christ even before me. 6. In other passages of the N.T. (a) we find the title dir. 'I. Xp. in 1 and 2 Pet. i. 1. (b) In 2 Pet. iii. 2, Jude 17 we have a general reference to oi dirbaroXot (t. k. y. Jude) as the original authorities for teaching. (c) Bev. xviii. 20, the apostles are the first class in the Church, followed by oi irpoipyTai. (d) Eev. xxi. 14, SwSeKa bvbpara r&v SwSeKa dirooTbXwv tov dpvtov are written on the twelve foundation-stones of the city. (e) Eev. ii. 2, there are those who assert themselves to be apostles and are not as in 2 Cor. xi. 13. The only passage which contributes new light is Eev. xxi. 14, where there is an apparent identification of ' the Twelve ' and the 'Apostles.' It would appear that the number twelve has become symbolic : and we can hardly argue from this passage as to who were included in the class. (/) Heb. iii. 1 gives us a unique description of our Lord as dirdoro- Xos. This must be connected with those passages in Synn. Evv. and Joh., in which the verb is used by our Lord of His own mission. 7. In the Patres Apostolici the word is used exclusively of the ADDITIONAL NOTES 231 original apostles as deriving their authority direotly from the Lord. None are mentioued by name as apostles except S. Peter and S. Paul. Papias, who names several of the Twelve, does not use the word apostle. The only exception to the rule is to be found in the Didache, where ' apostles ' seem to be itinerant missionaries. The use is unique; unless Hermas, Sim. 9; 15, 4; 16, 5, are to be taken as implying a wider range. But ib. 17, 1 seems to limit the term dirdo-roXos to the Twelve; the others would be included under SiSdaKa- Xoi. We must either suppose that the author of this portion of the Didache used what had become a current term for wandering evange hsts : or that the application of the term to such is his own invention (see Dean Eobinson, J. T. S., April 1912, pp. 350 — 351). In either case it cannot be taken as evidence for the use or meaning of the term in the Apostolic times. 8. It has been suggested that the term is derived from con temporary Jewish practice. It is supposed that it was customary to send from Jerusalem persons representing the authorities to the various settlements of Jews of the Dispersion. The definite evidence for this is found in Justin Dial. 17 and 108, where he speaks of ' chosen men ' being sent from Jerusalem to denounce the new Christian heresy. Saul's mission to Damascus is regarded as an instance of this procedure. The supposition is in itself, on general grounds, probable; but there is no evidence that the name 'apostles' was given to such persons: and it is obvious that the character of their office and business was widely different from that of the Christian Apostles. Further, it has been suggested that a parallel may be found in the use of the name apostoli, for agents sent by the central authority to coUect the annual tribute of the Jews of the Dispersion. But such agents do not seem to have been sent out till after the destruction of Jerusalem. Before that time, the process by which these contri butions were remitted to Jerusalem is clearly described both by PhUo (de man., Mang. 11. 224: leg. ad Caium, Mang. 11. 568, 592) and Josephus (Antt. xiv. 7, 2; xvi. 6 ff.). The contributions were stored up in a safe place in the locality and remitted to Jerusalem by the hands of members of the particular community, carefully selected. These people were called lepbiropiroi (PhUo) and the contri butions iepd xpi^ara. There is no hint of any agents from Jerusalem being concerned in the matter: and the persons actuaUy engaged were not called 'apostles.' The real parallel to this arrangement is the measures taken by S. Paul for providing for the safe and trust worthy remission to Jerusalem of the contributions of the Gentile 232 ROMANS Churches. It was not tiU after the destruction of Jerusalem, when we may suppose that it became necessary to provide further means for the consolidation of the relations with the central community, that we hear of ' apostles ' sent from the centre for this and other purposes. To sum up : 1. There is practicaUy no evidence for the use of this term in the sense required in classical Greek later than Herodotus (Nageli, ad vb). 2. It is used in LXX., 3 Kings xiv. 6 (A), of Ahijah the prophet; and of messengers, Isa. xviii. 2 (Q). 3. In Joh. xiii. 16 it is used as correlative to Tdv iripxpavra : it does not occur elsewhere in S. John : but the verb is used both of the Lord's own mission and of His mission of the disciples. 4. In the Synoptic Gospels it is used in connexion with the Galilean Mission (by aU three) ; otherwise only by S. Luke (thrice) ; in all cases with reference to the Twelve. The verb is used in sayings attributed to the Lord, of Himself, of the O.T. prophets, and of the Twelve, in reference to the Galilean mission. 5. In Hebrews it is used of the Lord Himself. 6. It is used of the Twelve and of Barnabas and Paul in Acts ; of the Twelve (? exclusively) in Eev. and (including S. Paul) in the Patres Apostolici. 7. In S. Paul it is used of himself (as 1 and 2 Pet.) : of those who were apostles before him including the Twelve and others : of apostles as original and first order in the Church (so 2 Pet., Jude, Eev.), in no case with precise definition of range : and in two cases of agents com missioned by churches. 8. There is no distinct evidence that it was in use among the Jews in the Apostolic age. 9. The Didache is the only evidence in the first 150 years for its use among Christians in the more general sense of eua77eXiirrijs. 10. It is a probable conclusion that the word was derived from the Lord Himself ; either that He called the Twelve apostles : or that His use of the verb to describe His own mission and theirs, led His followers who received the special commission to describe themselves as His dirbaroXot. On this subject see Lightfoot, Galatians, pp. 92 ff. ; Von Dobschiitz, Probleme, pp. 104 f. ; Batiffol, Primitive Catholicism (E.T. 1911), pp. 36 ff. ; Hort, The Christian Ecclesia, pp. 22 f. ; Chapman, John the Presbyter. ADDITIONAL NOTES 233 I. Capp. XV., XVI. There is considerable difficulty as to the original place of the doxology (xvi. 25—27). The facts are as follows : I. The doxology is placed 1. at the end of the Epistle (after xvi. 23 (24)) i. by the MSS preferred by Origen (Euf.), ii. by NBCDE minusc. 3, 4, def, Vulg., Pesh., Boh., Aeth., Orig. (Buf.), Ambrosiaster, Pelagius, Aug., Sed., 16, 18, 137, 176. 2. After xiv. 23 i. Some MSS ap. Origen. U. L, most minusc, Syr. Hard., Goth., Theodoret, Joh. Damasc. : Antiochian recension and com mentators. 3. La both places AP 5, 17, Arm. codd. 4. Omitted altogether i. Marcion ap. Origen. Codd. ap. Hieron. (in Eph. Ui. 5) = Origen (Hort, Lft Essays p. 333). ii. FGg. H. There is some, very obscure, evidence that cc. xv. xvi. — 23 (24) were omitted in some systems of Church lections. This depends on the Ust of capitula in Codices Amiatinus and Fuldensis, both of which seem to omit cc. xv. xvi. whUe including the doxology immediately after xiv. 23. The only other evidence for this omission is Marcion, ap. Origen (as generaUy interpreted, see below). G has a blank space after xiv. 23 ; but the attempt to show that in its ancestry occurred a manuscript which omitted cc. xv. xvi. seems to have faUed. HI. A variation of text, which has to be considered at the same time as the above, occurs in GF. In i. 7, 15 iv 'Pwpy is omitted by Gg (F defective), 47 mg. (note on i. 7). Some support has been sought for this omission in Origen and Ambrosiaster (Lightfoot), but without sufficient grounds. Zahn (Exc. 1.) considers the reading to be original. Origen's testimony is contained in the following passage from Bufinus' translation x. 43, Vol. vn., p. 453 ed. Lomm. Caput hoc Marcion, a quo Scripturae Evangelicae atque Apostolicae interpolatae sunt, de hac epistola penitus abstulit ; et non solum hoc, sed et ab eo loco, ubi scriptum est : " omne autem quod non est ex P5 234 ROMANS fide peccatum est:" usque ad finem cuncta dissecuit. In aliis vero exemplaribus, id est, in his quae non sunt a Marcione temerata, hoc ipsum caput diverse positum invenimus. In nonnullis etenim co- dicibus post eum locum, quern supra diximus, hoc est: " omne autem peccatum est" : statim cohaerens habetur "ei autem qui potens est vos confirmare." Alii vero codices in fine id, ut nunc est positum, continent. Sed iam veniamus ad capituli hujus explanationem. These statements, always with reserve as to the accuracy of Bufinus, have usually been taken to show that Origen had before him 1. Marcion's Apostolicon, omitting the whole of cc. xv. xvi. 2. Some Codices independent of Marcion, which included these chapters but put the doxology after xiv. 23. 3. Other Codices, which he accepted, which put it at the end, in its present place. But Hort, reading ' non solum hie sed et in eo loco,' interprets this statement as to Marcion to mean that he omitted the doxology in both places, and to have no reference to the rest of cc. xv. xvi. Zahn takes ' dissecuit ' to mean ' mutUated or tore to shreds' (in contrast with 'penitus abstulit') and regards the statement as attributing to Marcion the omission of the doxology and the mutila tion of xv. xvi. by corrections and omissions. Hort's suggestion has not been adopted by other critics. Zahn's translation seems hardly adequate to the phrase " usque ad finem cuncta." This testimony of Origen is probably to be supplemented from Jerome on Eph. iii. 5 (VaUarsi, vol. vn., p. 591 b) that the doxology is found "in plerisque codicibus." Hort (Lft, B. E., p. 332) gives reasons for thinking that Jerome is here drawing upon Origen's commentary and therefore that we have again indirect evidence from Origen of the omission of the doxology being due to Maroion. We have, then, evidence that in Origen's time there were three forms of the text. (a) Marcion's text = i. — xiv. 23 (or i.— xiv. 23 + xv. xvi. 23 (24) altered). (6) Nonnulli codices = i. — xiv. 23, xvi. 25, 27, xv. xvi. 1—23. (c) Codices used by Origen = i. — xvi. 27 ( = W. H.). There is no existing textual support for (a). But (a) Marcion's text + xv. xvi. 1 — 23 is the text of GFg. (6) is supported by the MSS given above I 2. ii. (c) is supported by the MSS given above I 1. ii. There is therefore very strong MSS authority for preferring (c). But the question arises how the various changes came about. ADDITIONAL NOTES 235 Marcion's text is generally explained as due to the principles on which he revised the Gospels and Epistles. There is some difference of opinion as to whether he had any textual authority behind him. Of the other variations three principal accounts have been given : 1. Lightfoot (Bibl. Essays, p. 287, 1893) holds that S. Paul himself made two recensions of his Epistle ; (i) the original letter = i.— xvi. 23 sent from Bome to Corinth, (ii) a second edition altered to form a circular letter to a number of Churches unnamed, either late in or after the Eoman imprisonment =i. — xiv. 23 + the doxology, written for a conclusion, and omitting iv '?wpy in i. 7, 15. This letter was in circulation, and afterwards was completed by the addition of xv. — xvi. 23 (24). Against this theory it is argued (1) that no sign of the existence of this letter remains, though such might have been expected in the case of a circular letter addressed to various localities, unless the obscure testimony of the Capitulations can be alleged : (2) that it is inconceivable that S. Paul himself could have made a division after xiv. 23, the argument being continuous to xv. 13 (S. H.) : (3) that the argument which Lightfoot himself bases on the uniqueness of the doxology in its present place as a conclusion holds with much greater effect against its position in the circular letter as conceived by him. These objections though of various weight are conclusive. 2. Hort holds that the W. H. text represents the original letter : that for purposes of reading in church cc. xv. xvi. were omitted, and the doxology placed at the end of xiv. 23 : that the position of the doxology in church lections caused certain scribes to place it here, and either to duplicate or to omit at xvi. 23. 3. Zahn argues that the original position of the doxology was at xiv. 23. He bases this position on internal grounds : (1) the absence of a doxology at the end in all other epistles of S. Paul, (2) the anacoluthic character (leg. ip) of the doxology implies a strength of emotion which is unlikely after the list of salutations, (3) its close connexion with the argument of xiv. 1 — xv. 13, (4) the confusion of text (in connexion with the benediction) at xvi. 20, 23 can only be explained by the intrusion of the doxology, (5) its transference from after xvi. 24 to xiv. 23 cannot be accounted for. Some of these arguments are unsubstantial: (3) would be strong if the doxology occurred after xv. 13 : but the interruption of the argument, if it is placed at xiv. 23, is strongly against this theory as it is against Lightfoot's. 4. S. H. differ from the above by giving an influential position to Marcion's text. They hold that (i) the original text was 236 ROMANS that of W. H, (ii) Marcion cut off the last two chapters including the doxology partly on doctrinal grounds partly as unimportant for edifi cation, (iii) Marcion's text, i. — xiv. 23 om. also iv "Swpy, i. 7, 15, had a considerable circulation and influence, (iv) for Church use it was supplemented by addition of the doxology i. — xiv. 23 + xvi. 25 — 27 (so arriving at Lightfoot's second recension), (v) this form of the Epistle was then supplemented by scribes by the addition of xv. xvi. 1 — 23, and in some cases by the addition of xv. xvi. 1 — 27, with a duplicate doxology. This explanation gets over the difficulty of the break at xiv. 23 by attributing it to Marcion's doctrinal objection to parts of xv. (e.g. xv. 8). It rests mainly upon the assertion of the influence of Marcion's Apostolicon. On the whole it seems to give the simplest explanation of a very complicated problem. 5. Lake (Expositor, Dec. 1910) offers another explanation. He establishes the existence of a short recension i. — xiv. 23 + xvi. 25 — 27 and argues that this recension omitted ev 'Fwpy in c. i. The evidence for this recension is carried back (1) to the European type of the Old Latin Version (to which the capitulations of Cod. Amiat. are assigned), (2) to the African type of the same version, as evidenced by the fact that Cyprian fails to quote from cc. xv. xvi., and TertuUian adv. Marc. also omits all references to those chapters, although Marcion must either have omitted or mutilated them (see Origen, qu. above) : and (3) is supported by the evidence of MSS which have xvi. 25 — 27 after xiv. 23, on the ground that the doxology must naturaUy come at the end of the Epistle. He argues that the two recensions were both current till Cyprian's time ; and that the doxology was placed after xvi. 23, when the two were combined (Alexandrian MSS in Origen's time, Ambrosiaster and Jerome). It foUows that no MS is preserved which has either recension in its original form. His theory of the recension is that the short recension preceded the long, both being due to S. Paul himself. The short recension was written as a circular letter, a companion to Galatians (as Ephesians to Colossians), and this circular letter and Galatians were written considerably earlier than 1 Cor. In his winter sojourn at Corinth, S. Paul wishing to send to Eome a statement of his Gospel sent this circular letter with the addition of xv. xvi. 1 — 23, and the insertion of iv "Pwpy in c. 1, to give it special application to the Christians at Eome. This hypothesis is clearly very attractive. The textual criticism on which it is founded is comprehensive and strong. The absence of direct documentary evidence for the short recension may be partly ADDITIONAL NOTES 237 accounted for by the laok of Old Latin evidence for the Epistle. But the difficulty besetting any theory which ends the Epistle, in one of its forms, at xiv. 23, is peculiarly strongly felt in this theory. The argument is brought to an abrupt conclusion, and it is really unfinished. Yet in a circular letter, accompanying Galatians, most of all should we expect the argument to be finished off and summed up. The abruptness, of the conclusion is only emphasised by the doxology, or the grace and the doxology, supposed to follow im mediately on 23. In fact in any theory of the textual variations, it ought to be regarded as fundamental that the separation between xiv. 23 and xv. 1 — 13 must have been due to violent interference with the original text — either of definite mutilation on doctrinal grounds, or of a mechanical arrangement for purposes of Church use. The references for this discussion are Lightfoot, Biblical Essays (1893), Zahn, Einl. § 22, S. H. Romans Lxxxvf., Westcott and Hort, Appendix ad loc, Kirsopp Lake, Expositor, Dec. 1910. Two other questions have been raised as to these chapters, on internal grounds. 1. The doxology is said to belong, in style and thought, to a later period of S. Paul's writings than that of the Epistle to the Eomans. Lightfoot accepted this view and supported it by a close comparison with the Epistle to the Ephesians (Biblical Essays, 317 f.) and the Pastoral Epistles : and met it by attributing the doxology to a recension made by S. Paul himself at a later period (see above). Hort met this argument by pointing out (1) the close correspondence of the doxology with the main thoughts and object of the Epistle, (2) the correspondence of the language and thought with particular ex pressions and conceptions found in Eomans, 1 Corinthians (esp. c. ii.), Gal. and 1 and 2 Thes. (l.c. p. 327 f.). I have followed S. H. in adopting Hort's position here (see notes) . The fact seems to be that the doxology sums up in terse and comprehensive form the positive view, which S. Paul had reached, of the relation of Jew and Gentile in Christ to each other and to God, as seen in relation to the whole purpose of God for man in creation and redemption. The Epistle to the Eomans, as a whole, is a positive exposition of this theme, and so concludes the great period of strife through which S. Paul and the Gentile Churches had been passing. In the later Epistles, especiaUy Ephesians and Colossians this position is assumed as settled and made the basis for further teaching both positive and polemical on the nature and place 238 ROMANS of the Christian Society. It is not, therefore, unnatural that the language in which here S. Paul sums up the position should be represented, both in earlier Epistles where the main thought crops out, and still more in the later, where it is the foundation of additional superstructure. The doxology is, in this very important sense, a Unk between the two groups of EpistleB. 2. Some commentators have found a difficulty in the list of salutations in xvi. 3 — 16 ; and have argued that this must be a fragment of a letter addressed to the Church at Ephesus. There is no external evidence for separating these verses from the rest of cc. xv. xvi. As to the internal evidence it has been sufficiently shown by Lightfoot (Philippians, pp. 171 — 178, Caesar's Household) and S. H. (notes ad loc), that both as regards individual names and groups, and in view of the combination of Eoman, Greek and Jewish names, a strong case can be made out for Eome, and to some extent against Ephesus. These authorities I have followed, both in this matter and in regard to the presence of Aquila and PrisciUa at Eome (see notes). It may be further pointed out that in none of his Epistles addressed to Churches of his own founding does S. Paul send salutations to any individuals by name. Only in one case (1 Cor. xvi. 19) does he send to such a Church a salutation by name from individuals in his own company: and there the salutation is from the group centring round Aquila and PriscUla. In Col., written to a Church he had not visited, he sends salutations from six of his companions by name, and names two members of the Colossian Church, one for greeting, one for warning. The unexpected fact comes out that in writing to Churches which he knew intimately S. Paul's practice was to suppress all names. So far as this argument goes, then, it is against c. xvi. being addressed to Ephesus, and in favour of its being ad dressed to Eome. Nor is the reason far to seek; where he knew intimately large numbers, selection would be difficult if not invidious. On the other hand, where he knew few, he would lay stress on this acquaintance, as qualifying his want of familiarity with the Church as a whole. INDICES A. INDEX OF SUBJECTS. Abraham, xxx, xxxix, 70 f. Adam, 83 f., 215 f. Anacoluthon, 132, 133, 191 Andronicus, xxv, 198, 230 Aorist, 52, 61, 65, 171, 172, 187 Apostles, 225 f. AquUa and Priscilla, xiif., xxiii f., xxvii, 196, 238 Asceticism, xxi, xxx, 174 Baptism, xxxvUi, 101, 174 Call of God, 130, 222 f. Christ, the incarnate Ufe, 111, 127; death, xxxvUi, 76, 81, 111 ; burial, 92 ; descent into hell, 176; resurrection, xxxviii, 34, 76, 111, 113; return, xix; full name, 34 ; and God, 36 ; two natures, 33, 34, 122 ; first born, 122 ; the body, 160 f. ; union with, xxix, xxxviU, xii, 79, 82, 91 f., 95, 109, 216; and law, 138 f. ; in the prophets, 141 Christian . life, 115, 154, 161 ; formula or hymn, 95, 116; standard, 97, 122, 181 Church, ideal of, xv, xxviii; organisation, xix; relation to empire, xvii Churches, representatives of, xiv Circumcision, 72 f. , 184 Civil power, xxi, 168, 169 CoUection for the saints, x, xiv, 192 Corinth, S. Paul at, xiv. Corinthians, Second Epistle to, xvi, xxviii David, 33 Days observed, 175 Death, 941, 218 f. Doxology, 204, 235, 237 f. Edom, 129, 223 Election, 224 Empire, Eoman, xvii Ephesians, Epistle to, xxviii, xxix, 237 f. Epistles, coUection of, x, xiv Faith, xxxvf., xxxviii f., 35, 40, 41, 135, 138, 180 Flesh and spirit, 105, lllf., 216 f. Freedom, 100 Freewill, 224 Future, volitive, 60 Galatians, Epistle to, xvi, xxi, xxxvi, xxxvii Genitive of result, 46 Gentiles, xv, xx, xxix, xxxvii, 35, 40, 135, 148 f., 150, 184 f., 189 Glory, 116 f., 122 f. GoD,compassionsof,155 ;divinity, 45 ; knowledge of, 44, 45 ; love, 145 f ., 151 f . ; mercy, 130 ; patience, 133 ; power, 45, 133 ; providence, 219 f. ; unity, 68 ; will, 132 f., 158 240 ljyjJUJtirS Gospel, S. Paul's, xiii, xxi,xxviif., 32, 33, 36, 39, 40, 41 ; and O.T., 32 Grace, 38, 96, 143 Grafting, 147 Holiness, 34, 36 IUyricum, xi, 190 Imperialism, xviif. Infinitive for imperative, 164, 166 Israel and the Gospel, xvi, xx, xxx, xxxvii, 35, 124 f., 127, 129, 137 f., 142f., 148 f., 184f., 223 Israel, the true, 126, 146 Jerusalem, xiv, 190 Jews, privileges, 56, 221 f. ; ex pulsion from Eome, xxiv f. Judaizers, xv f. , xxi Junias, xxv, 198, 230 Justification by faith, xxxvf. Knowledge of God, xxxviii Law, xv, xx, xl, 39, 56, 63, 73, 74, 97, 101, 103, 110, 138, 174, 211 Life, the new, 110, 113 Love, 36, 114, 123 Man, made for use, 130; re sponsibility, 130, 131; and nature, 117 Miracles, 189 Moral sense, 104 Morality and the Gospel, xxx, 163 Name, the, 35 Nature, 118 Old Testament, use of, xxif., 71, 182 Participle for imperative, 164 Paul's commission, 35 ; mission ary work, xii, xiv; and the Jews, 137, 142 Peter, S., xxiii Pharaoh, 131 f., 133 Political organisation, xix Potter, the, 132 Prayer, 120; the Lord's, 116 Predestination, 224 Promises, the, 73, 127, 128 Prophecy, 32 Prophets, 31, 32 Bedemption, 114 Beligion, false, 46 Eemnant, the, 143 f., 146 f. Eepresentatives of Churches, xiv, 201 Bighteousness, xxxvii f., 40, 41, 42, 66, 98, 131, 138 f. Bome, x, xviii ; Church at, xi f. , xx f., xxiif., xxvii Salutations in 0 xvi, xiii, 238 Salvation, 39 f. Selection, 129 Sin, xxxvii, 43, 47, 103, 213 Son, the, 33, 110 Sonship, 114 Spain, xi, xii, xvii, xxvU, 186 f., 193 Spirit, the Holy, xxix, xiii, 81, 109, 112, 114, 120 SpUit of man, 109, 112 Suetonius, xxiv Suffering, 114, 116 f. Text, transposition, 108 Theology, 36, 44 Truth, 43, 46 Vegetarianism, 174 Weak brethren, 173 f. Works, xxxviii Wrath of God, 43, 50 133 130, B. GREEK. This Index contains only the principal words which are commented upon in the notes. dydir-q, 80, 163, 170 ; tou irveufia- tos, 194 aya.Tr7}r6si 36 ayia(rijv7}y 34 dyvoeiv, 50 d5e\0i7, 195 dd€\, 36 0At^«, 80 fluffte, 155 f. iepocuXetp, 57 lepovpyetVj 188 'It/o-oGs, 31, 34, 67, 177 IKacTTTiptov, 66 fo/a, 144 'Ioudatos, 40, 56 'lo-paTjXeiTws, 126 Ka0* e^, 161 Katp6s, 171 Kadopav, 44 KaXeiy, 75, 122 KapSia, 46, 53, 137 /carayy^XXeti', 37 /cctraXXdo-a'ei*', 82 Kardvv^is, 143 Karapyeiv, 60 Karexetv> 43, 102 K\7}pov6pt,os, 116 k:Xt7t6s, 31, 35 Koivojveiv, 165 KOtvojvla, 192 k6o;u,os, 37, 44 KTi^etv, 47 KTi76s, 188 \oyi/c6s, 156 \o7t£r/i6s, 55 \670s roO 0eou, 128 fidprvs 6 debs, 37 fjAxraiovv, 45 ^\os, 106 pievovvye, 132 fieTadidovai, 38 uera/j.opopdt 189 irpotynrela, 161 f. 7rpo0T5T7;s, 32, 161 f. 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