Word Pictures in the New Testament
Romans
A.T. Robertson
Chapter 1
To the Romans [pros Rōmaious]. This is the title in Aleph
A B C, our oldest Greek MSS. for the Epistle. We do not know
whether Paul gave any title at all. Later MSS. add other words up
to the Textus Receptus: The Epistle of Paul to the Romans. The
Epistle is put first in the MSS. because it is the most important
of Paul’s Epistles.
1:1 Paul [Paulos]. Roman name [Paulus]. See on Ac 13:9 for
the origin of this name by the side of Saul. Servant
[doulos]. Bond-slave of Jesus Christ (or Christ Jesus as some
MSS. give it and as is the rule in the later Epistles) for the
first time in the Epistles in the opening sentence, though the
phrase already in Ga 1:10. Recurs in Php 1:1 and [desmios]
(bondsman) in Phm 1:1. Called to be an apostle [klētos
apostolos]. An apostle by vocation (Denney) as in 1Co 1:1. In
Ga 1:1 [klētos] is not used, but the rest of the verse has the
same idea. Separated [aphōrismenos]. Perfect passive
participle of [aphorizō] for which verb see on Ga 1:15. Paul is
a spiritual Pharisee (etymologically), separated not to the oral
tradition, but to God’s gospel, a chosen vessel (Ac 9:15). By
man also (Ac 13:2). Many of Paul's characteristic words like [euaggelion]
have been already discussed in the previous Epistles
that will call for little comment from now on.
1:2 He promised afore [proepēggeilato].
First aorist middle of [proepaggellō] for which verb see on 2Co 9:5. By
[dia].
Through, by means of, intermediate agency like Mt 1:22 which
see. In the holy scriptures [en graphais hagiais]. No
article, yet definite. Perhaps the earliest use of the phrase
(Sanday and Headlam). Paul definitely finds God’s gospel in the
Holy Scriptures.
1:3 Concerning his Son [peri tou huiou autou]. Just
as Jesus
found himself in the O.T. (Lu 24:27, 46). The deity of Christ
here stated. According to the flesh [kata sarka]. His real
humanity alongside of his real deity. For the descent from David
see Mt 1:1,6,20; Lu 1:27; Joh 7:42; Ac 13:23, etc.
1:4 Who was declared [tou horisthentos].
Articular participle (first aorist passive) of [horizō] for which verb see on Lu
22:22; Ac 2:23. He was the Son of God in his preincarnate state
(2Co 8:9; Php 2:6) and still so after his Incarnation (verse 3, “of the seed of David”), but it was the Resurrection of the
dead [ex anastaseōs nekrōn], the general resurrection implied by
that of Christ) that definitely marked Jesus off as God’s Son
because of his claims about himself as God’s Son and his prophecy
that he would rise on the third day. This event (cf. 1Co 15)
gave God’s seal “with power” [en dunamei], “in power,” declared
so in power (2Co 13:4). The Resurrection of Christ is the
miracle of miracles. “The resurrection only declared him to be
what he truly was” (Denney). According to the spirit of
holiness [kata pneuma hagiōsunēs]. Not the Holy Spirit, but a
description of Christ ethically as [kata sarka] describes him
physically (Denney). [Hagiōsunē] is rare (1Th 3:13; 2Co 7:1 in
N.T.), three times in LXX, each time as the attribute of God.
“The [pneuma hagiōsunēs], though not the Divine nature, is that
in which the Divinity or Divine Personality Resided “ (Sanday and
Headlam). Jesus Christ our Lord [Iēsou Christou tou kuriou
hēmōn]. These words gather up the total personality of Jesus
(his deity and his humanity).
1:5 Unto obedience of faith [eis hupakoēn pisteōs].
Subjective genitive as in 16:26, the obedience which springs
from faith (the act of assent or surrender).
1:6 Called to be Jesus Christ’s [klētoi Iēsou Christou].
Predicate genitive after [klētoi] (verbal adjective from [kaleō],
to call), though it is possible to consider it the ablative case,
“called of (or from) Jesus Christ.”
1:7 In Rome [en Rōmēi]. One late uncial (G of tenth century)
and a cursive omit these words here and one or two other late
MSS. omit [en Rōmēi] in verse 15. This possibly proves the
Epistle was circulated as a circular to a limited extent, but the
evidence is late and slight and by no means shows that this was
the case in the first century. It is not comparable with the
absence of [en Ephesōi] in Eph 1:1 from Aleph and B (the two
oldest and best MSS.). Beloved of God [agapētois theou].
Ablative case of [theou] after the verbal adjective like [didaktoi theou] (taught
of God) in Joh 6:45 (Robertson, Grammar, p. 516). From God our Father
and the Lord Jesus
Christ [apo theou patros hēmōn kai kuriou Iēsou Christou].
“St. Paul, if not formally enunciating a doctrine of the Divinity
of Christ, held a view which cannot really be distinguished from
it” (Sanday and Headlam). Paul’s theology is clearly seen in the
terms used in verses 1-7.
1:8 First [prōton men]. Adverb in the accusative case, but no
[epeita de] (in the next place) as in Heb 7:2 or [epeita] as in
Jas 3:17 follows. The rush of thoughts crowds out the balanced
phraseology as in Ro 3:2; 1Co 11:18. Through [dia]. As the
mediator or medium of thanksgiving as in 7:25. For [peri].
Concerning, about. That [hoti]. Or because. Either
declarative or causal [hoti] makes sense here. Your faith [hē
pistis humōn]. “Your Christianity” (Sanday and Headlam). Is
proclaimed [kataggelletai]. Present passive indicative of [kataggellō], to announce
[aggellō] up and down [kata]. See
also [anaggellō], to bring back news (Joh 5:15), [apaggellō],
to announce from one as the source (Mt 2:8), [prokataggellō],
to announce far and wide beforehand (Ac 3:18). Throughout all
the world [en holōi tōi kosmōi]. Natural hyperbole as
in Col 1:6; Ac 17:6. But widely known because the church was in the
central city of the empire.
1:9 I serve [latreuō]. Old verb from [latron], hire, and
[latris],
hireling, so to serve for hire, then to serve in
general gods or men, whether sacred services (Heb 9:9; 10:2) or
spiritual service as here. Cf. Ro 12:1; Php 3:3. Unceasingly
[adialeiptōs]. Late adverb for which see 1Th 1:2f.; 2:13;
5:17, only other N.T. examples. Always [pantote]. One might
think that Paul prayed for no others, but he uses both adverbs in
1Th 1:2. He seems to have had prayer lists. He never omitted
the Romans.
1:10 If by any means now at length [ei pōs ēdē pote]. A
condition of the first class in the form of an indirect question
(aim) or elliptical condition like Ac 27:12 (Robertson, Grammar, p. 1024).
Note the four particles together to express
Paul’s feelings of emotion that now at length somehow it may
really come true. I may be prospered [euodōthēsomai]. First
future passive indicative of [euodoō] for which verb see on 1Co
16:2. By the will of God [en tōi thelēmati tou theou].
Paul’s way lay “in” God’s will.
1:11 Impart [metadō]. Second aorist active subjunctive of
[metadidōmi],
to share with one. See on Lu 3:11; 1Th 2:8. To
the end ye may be established [eis to stērichthēnai humas].
Final clause (common in Paul) with [eis to] and the first aorist
passive infinitive of [stērizō] for which verb see on Lu 22:32;
1Th 3:3,13.
1:12 That is [touto de estin]. “An explanatory correction”
(Denney). The [de] should not be ignored. Instead of saying that
he had a spiritual gift for them, he wishes to add that they also
have one for him. That I with you may be comforted [sunparaklēthēnai en humin]. “My being comforted in you [en
humin] together [sun-] with you,” a mutual blessing to each
party (you and me).
1:13 Oftentimes I purposed [pollakis proethemēn]. Second
aorist middle of [protithēmi], old verb to place, to propose to
oneself, in N.T. only here, 3:25; Eph 1:9. See Ac 19:21 for
this purpose. And was hindered [kai ekōluthēn]. “But was
hindered,” adversative use of [kai]. That I might have some
fruit [hina tina karpon schō]. Second aorist (ingressive),
active of [echō], to have, and here means “might get (ingressive
aorist) some fruit.”
1:14 On debtor [opheiletēs] see Ga 5:3.
Both to Greeks and to Barbarians [Hellēsin te kai barbarois]. The whole human
race from the Greek point of view, Jews coming under [barbarois].
On this word see Ac 18:2,4; 1Co 4:11; Col 3:11 (only N.T.
instances). The Greeks called all others barbarians and the Jews
termed all others Gentiles. Did Paul consider the Romans as
Greeks? They had absorbed the Greek language and culture.
1:15 So as much as in me is I am ready [houtō to kat’ eme
prothumon]. Literally, “Thus the according to me affair is ready” [prothumos], old adjective,
[pro, thumos]. It is an
awkward idiom like to [ex humōn] in 12:18. The plural [ta kat’
eme] we find in Php 1:12; Col 4:7; Eph 6:21.
1:16 It is the power of God [dunamis theou estin]. This Paul
knew by much experience. He had seen the dynamite of God at work. To the Jew
first, and also to the Greek [Ioudaiōi te prōton
kai Hellēni]. Jesus had taught this (Joh 4:22; 10:16; Lu 24:47;
Ac 1:8). The Jew is first in privilege and in penalty (Ro 2:9f.). It
is not certain that [prōton] is genuine, but it is in 2:9f.
1:17 For therein [gar en autōi]. In the gospel (verse 16)
of which Paul is not ashamed. A righteousness of God [dikaiosunē theou]. Subjective genitive, “a God kind of
righteousness,” one that each must have and can obtain in no
other way save “from faith unto faith” [ek pisteōs eis pistin],
faith the starting point and faith the goal (Lightfoot). Is
revealed [apokaluptetai]. It is a revelation from God, this
God kind of righteousness, that man unaided could never have
conceived or still less attained. In these words we have Paul’s
statement in his own way of the theme of the Epistle, the content
of the gospel as Paul understands it. Every word is important: [sōtērian] (salvation),
[euaggelion] (gospel), [apokaluptetai]
(is revealed), [dikaiosunē theou] (righteousness of God), [pistis] (faith) and
[pisteuonti]
(believing). He grounds his
position on Hab 2:4 (quoted also in Ga 3:11). By
“righteousness” we shall see that Paul means both “justification”
and “sanctification.” It is important to get a clear idea of
Paul’s use of [dikaiosunē] here for it controls the thought
throughout the Epistle. Jesus set up a higher standard of
righteousness [dikaiosunē] in the Sermon on the Mount than the
Scribes and Pharisees taught and practised (Mt 5:20) and proves
it in various items. Here Paul claims that in the gospel, taught
by Jesus and by himself there is revealed a God kind of
righteousness with two ideas in it (the righteousness that God
has and that he bestows). It is an old word for quality from [dikaios], a righteous
man, and that from [dikē], right or
justice (called a goddess in Ac 28:4), and that allied with [deiknumi],
to show, to point out. Other allied words are [dikaioō], to declare or make
[dikaios]
(Ro 3:24,26), [dikaiōma], that which is deemed [dikaios] (sentence or
ordinance
as in 1:32; 2:26;
8:4), [dikaiōsis], the act of declaring [dikaios] (only
twice in N.T., 4:25; 5:18). [Dikaiosunē] and [dikaioō] are easy to render
into English, though we use justice
in distinction from righteousness and sanctification for the
result that comes after justification (the setting one right with
God). Paul is consistent and usually clear in his use of these
great words.
1:18 For the wrath of God is revealed [apokaluptetai gar orgē
theou]. Note in Romans Paul’s use of [gar], now argumentative,
now explanatory, now both as here. There is a parallel and
antecedent revelation (see verse 17) of God’s wrath
corresponding to the revelation of God’s righteousness, this an
unwritten revelation, but plainly made known. [Orgē] is from [orgaō], to teem, to
swell. It is the temper of God towards sin,
not rage, but the wrath of reason and law (Shedd). The revelation
of God’s righteousness in the gospel was necessary because of the
failure of men to attain it without it, for God’s wrath justly
rested upon all both Gentiles (1:18-32) and Jews (2:1-3:20).
Ungodliness [asebeian]. Irreligion, want of reverence toward
God, old word (cf. 2Ti 2:16). Unrighteousness [adikian].
Lack [a] privative and [dikē] of right conduct toward men,
injustice (Ro 9:14; Lu 18:6). This follows naturally from
irreverence. The basis of ethical conduct rests on the nature of
God and our attitude toward him, otherwise the law of the jungle
(cf. Nietzsche, “might makes right”). Hold down the truth [tēn
alētheian katechontōn]. Truth [alētheia, alēthēs], from
[a]
privative and [lēthō] or [lanthanō], to conceal) is out in the
open, but wicked men, so to speak, put it in a box and sit on the
lid and “hold it down in unrighteousness.” Their evil deeds
conceal the open truth of God from men. Cf. 2Th 2:6f. for this
use of [katechō], to hinder.
1:19 Because [dioti]. Gives the reason [dia, hoti] like our
“for that”) for the revelation of God’s wrath. That which may be
known of God [to gnōston tou theou]. Verbal adjective from [ginōskō], either “the
known” as elsewhere in N.T. (Ac 1:19; 15:18, etc.) or “the knowable” as usual in ancient Greek, that
is “the knowledge” [hē gnōsis] of God. See Php 3:8. Cf. same
use of the verbal [chrēston] in Ro 2:4, [ametatheton] in Heb
6:17. Manifest in them [phaneron en autois]. In their hearts
and consciences. God manifested [ho theos ephanerōsen]. First
aorist active indicative of [phaneroō]. Not mere tautology. See
2:14-16.
1:20 The invisible things of him [ta aorata autou]. Another
verbal adjective [a] privative and [horaō], to see), old word,
either unseen or invisible as here and elsewhere in N.T. (Col
1:15f., etc.). The attributes of God’s nature defined here as
“his everlasting power and divinity” [hē te aidios autou dunamis
kai theiotēs]. [Aidios] is for [aeidios] from [aei] (always),
old word, in N.T. only here and Jude 1:6, common in Philo [zōē
aidios], elsewhere [aiōnios]. [Theiotēs] is from [theios] (from [theos] quality
of [theos] and corresponds more to Latin divinitas from divus, divine. In
Col 2:9 Paul uses [theotēs] (Latin deitas from deus)
deity, both old words
and nowhere else in the N.T. [Theotēs] is Divine Personality, [theiotēs], Divine
Nature and properties (Sanday and Headlam).
Since the creation of the world [apo ktiseōs kosmou]. He
means by God and unto God as antecedent to and superior to the
world (cf. Col 1:15f. about Christ). Are clearly seen [kathoratai]. Present passive indicative of [kathoraō]
(perfective use of [kata-], old word, only here in N.T., with
direct reference to [aorata]. Being perceived [nooumena].
Present passive participle of [noeō], to use the [nous]
(intellect). That they may be without excuse [eis to einai
autous anapologētous]. More likely, “so that they are without
excuse.” The use of [eis to] and the infinitive (with accusative
of general reference) for result like [hōste] is reasonably clear
in the N.T. (Moulton, Prolegomena, p. 219; Robertson, Grammar, p. 1003). [Anapologētous]
is another verbal with [an] from [apologeomai]. Old word, in N.T. only here and Ro 2:1
(“inexcusable” here).
1:21 Because that [dioti]. As in verse 19.
Knowing
God [gnontes ton theon]. Second aorist active participle of [ginōskō], to know by personal
experience. Definite statement
that originally men had some knowledge of God. No people, however
degraded, have yet been found without some yearning after a god,
a seeking to find the true God and get back to him as Paul said
in Athens (Ac 17:27). Glorified not as God [ouch hōs theon
edoxasan]. They knew more than they did. This is the reason for
the condemnation of the heathen (2:12-16), the failure to do what they
know. Their senseless heart [hē asunetos autōn
kardia]. [Kardia] is the most comprehensive term for all our
faculties whether feeling (Ro 9:2), will (1Co 4:5), intellect
(Ro 10:6). It may be the home of the Holy Spirit (Ro 5:5) or
of evil desires (1:24). See Mr 7:21f. for list of vices that
come “out of the heart.” [Asunetos] is a verbal adjective from [suniēmi], to put
together, and [a] privative, unintelligent, not
able to put together the manifest evidence about God (verse 20). So darkness settled down on their hearts [eskotisthē], first
aorist ingressive passive of [skotizō], to darken).
1:22 Professing themselves to be wise [phaskontes einai
sophoi]. [Sophoi] is predicate nominative with [einai] in indirect discourse
agreeing with [phaskontes] (old verb, from [phēmi], to say, rare in N.T.)
in case and number according to regular Greek idiom (Robertson, Grammar, p. 1038). Became vain [emataiōthēsan]. Ingressive first aorist passive
indicative of [mataioō] from [mataios] (empty). Empty reasonings as often
today. Became fools [emōranthēsan]. Ingressive first aorist passive of
[mōrainō], to be a fool, old word from [mōros],
a fool. An oxymoron or sharp saying, true and one that cuts to
the bone. For the likeness of an image [en homoiōmati
eikonos]. Both words, “a likeness which consists in an image or
copy” (Lightfoot). See Php 2:7 for “likeness of men” and Col
1:15 for “image of God.” Paul shows indignant contempt for these
grotesque efforts to present pictures of a deity that had been
lost (Denney). Why is it that heathen images of gods in the form
of men and beasts are so horrible to look upon?
1:24 Wherefore [dio]. Paul’s inexorable logic. See it also in
verse 26 with the same verb and in verse 28 [kai] like “and
so.” God gave them up [paredōken autous ho theos]. First aorist active
indicative of [paradidōmi], old and common verb to hand over (beside, [para] to one’s power as in Mt 4:12. These
people had already wilfully deserted God who merely left them to
their own self-determination and self-destruction, part of the
price of man’s moral freedom. Paul refers to this stage and state
of man in Ac 17:30 by “overlooked” [huperidōn]. The withdrawal of
God's restraint sent men deeper down. Three times Paul uses [paredōken] here (verses
24, 26, 28), not three stages in the giving over, but a repetition of the same
withdrawal. The words sound to us like clods on the coffin as God leaves men to
work their own wicked will. That their bodies should be dishonoured [tou atimazesthai ta sōmata autōn].
Contemplated result expressed by [tou] (genitive article) and the passive
infinitive [atimazesthai] (from [atimos], [a] privative and [timos], dishonoured)
with the accusative of general reference.
Christians had a new sense of dignity for the body (1Th 4:4; 1Co 6:13). Heathenism left its stamp on the bodies of men and women.
1:25 Exchanged [metēllaxan]. First aorist active
indicative of [metallassō], old word for exchanging trade, only here and
verse 26 in N.T. What a bargain they made, “the truth of God
for [en] the [tōi] lie.” “The price of mythology” (Bengel).
Worshipped [esebasthēsan]. First aorist passive (used transitively) of [sebazomai],
old verb, used in late Greek like [sebomai], to worship. Rather than the Creator
[para ton
ktisanta]. Placed side by side [para], the Creator and the creature, [ktisis]
they preferred the creature. Who is blessed forever. Amen [hos estin eulogētos. Amēn]. One of Paul’s
doxologies which may come at any moment when he is greatly
stirred, as in 9:5. [Eulogētos] is verbal of [eulogeō].
1:26 Unto vile passions [eis pathē atimias]. Unto passions of
dishonour. [Pathos], old word from [paschō], to experience,
originally meant any feeling whether good or bad, but in N.T.
always in bad sense as here, 1Th 4:5; Col 3:5 (only N.T.
examples). That which is against nature [tēn para phusin].
The degradation of sex is what Paul here notes as one of the
results of heathenism (the loss of God in the life of man). They
passed by the Creator.
1:27 Burned [exekauthēsan]. First aorist passive indicative,
causative aorist, of [ekkaiō], old verb, to burn out, to set on
fire, to inflame with anger or lust. Here only in N.T. Lust [orexei]. Only here in N.T.
Unseemliness [aschēmosunēn].
Old word from [aschēmon] (deformed). In N.T. only here and Re 16:15. Recompense [antimisthian].
See on 2Co 6:13 for only
other N.T. instance of this late Pauline word, there in good
sense, here in bad. Which was due [hēn edei]. Imperfect
active for obligation still on them coming down from the past.
This debt will be paid in full [apolambanontes], pay back as in
Lu 6:34, and due as in Lu 23:41). Nature will attend to that
in their own bodies and souls.
1:28 And even as they refused [kai kathōs ouk edokimasan].
“And even as they rejected” after trial just as [dokimazō] is
used of testing coins. They tested God at first and turned aside
from him. Knowledge [epignōsei]. Full knowledge [epi]
additional, [gnōsis]. They had a dim memory that was a
caricature. Unto a reprobate mind [eis adokimon noun]. Play
on [ouk edokimasan]. They rejected God and God rejected their
mental attitude and gave them over (verses 24, 26, 28). See this
adjective already in 1Co 9:27; 2Co 13:5-7. Like an old
abandoned building, the home of bats and snakes, left “to do
those things which are not fitting” [poiein ta mē kathēkonta],
like the night clubs of modern cities, the dives and dens of the
underworld, without God and in the darkness of unrestrained
animal impulses. This was a technical term with Stoics (II Macc. 6:4).
1:29 Being called with [peplērōmenous]. Perfect passive
participle of the common verb [plēroō], state of completion,
“filled to the brim with” four vices in the associative
instrumental case [adikiāi], unrighteousness as in verse 18, [ponēriāi],
active wickedness as in Mr 7:22, [pleonexiāi],
covetousness as in 1Th 2:5; Lu 12:15, [kakiāi], maliciousness
or inward viciousness of disposition as in 1Co 5:8). Note
asyndeton, no connective in the lists in verses 29-31. Dramatic
effect. The order of these words varies in the MSS. and [porneiāi], fornication,
is not genuine here (absent in Aleph A B
C). Full of [mestous]. Paul changes from participle to
adjective. Old adjective, rare in the N.T., like [mestoō], to
fill full (only in Ac 2:13 in N.T.), stuffed full of (with
genitive). Five substantives in the genitive [phthonou], envy,
as in Ga 5:21, [phonou], murder, and so a paronomasia or
combination with [phthonou], of like sounding words, [eridos],
strife, as in 2Co 12:16, [kakoēthias], malignity, and here only
in N.T. though old word from [kakoēthēs] and that from [kakos]
and [ēthos], a tendency to put a bad construction on things,
depravity of heart and malicious disposition.)
1:30 Paul changes the construction again to twelve substantives
and adjectives that give vivid touches to this composite
photograph of the God abandoned soul. Whisperers [psithuristas]. Old word from [psithurizō], to speak into the
ear, to speak secretly, an onomatopoetic word like [psithurismos]
(2Co 12:20) and only here in N.T. Backbiters [katalalous].
Found nowhere else except in Hermas, compound like [katalaleō],
to talk back (Jas 4:11), and [katalalia], talking back (2Co 12:20),
talkers back whether secretly or openly. Hateful to
God [theostugeis]. Old word from [theos] and [stugeō]. All the
ancient examples take it in the passive sense and so probably
here. So [stugētos] (Tit 3:13). Vulgate has deo odibiles.
Insolent [hubristas]. Old word for agent from [hubrizō], to
give insult to, here alone in N.T. save 1Ti 1:13. Haughty
[huperēphanous]. From [huper] and [phainomai], to appear above
others, arrogant in thought and conduct, “stuck up.” Boastful
[alazonas]. From [alē], wandering. Empty pretenders,
swaggerers, braggarts. Inventors of evil things [epheuretas
kakōn]. Inventors of new forms of vice as Nero was. Tacitus
(Ann. IV. ii) describes Sejanus as facinorum omnium repertor
and Virgil (Aen. ii. 163) scelerum inventor. Disobedient to
parents [goneusin apeitheis]. Cf. 1Ti 1:9; 2Ti 3:2. An
ancient and a modern trait.
1:31 Without understanding [asunetous]. Same word in verse
21. Covenant-breakers [asunthetous]. Another paronomasia or
pun. [A] privative and verbal [sunthetos] from [suntithēmi], to
put together. Old word, common in LXX (Jer 3:7), men “false to
their engagements” (Sanday and Headlam), who treat covenants as
“a scrap of paper.” Without natural affection [astorgous].
Late word, [a] privative and [storgē], love of kindred. In N.T.
only here and 2Ti 3:3. Unmerciful [aneleēmonas]. From [a]
privative and [eleēmōn], merciful. Late word, only here in N.T.
Some MSS. add [aspondous], implacable, from 2Ti 3:3. It is a
terrible picture of the effects of sin on the lives of men and
women. The late Dr. R. H. Graves of Canton, China, said that a
Chinaman who got hold of this chapter declared that Paul could
not have written it, but only a modern missionary who had been to
China. It is drawn to the life because Paul knew Pagan
Graeco-Roman civilization.
1:32 The ordinance of God [to dikaiōma tou theou]. The
heathen knows that God condemns such evil practices. But also
consent with them [alla kai suneudokousin]. Late verb for
hearty approval as in Lu 11:48; Ac 8:1; 1Co 7:12. It is a
tragedy of American city government that so many of the officials
are proven to be hand in glove with the underworld of
law-breakers.
Chapter 2
2:1 Wherefore [dio]. See 1:24, 26 for this relative
conjunction, “because of which thing.” Without excuse [anapologētos]. See on 1:21.
Whosoever thou art that judgest [pas ho krinōn]. Literally, “every one that judgest,”
vocative case in apposition with [anthrōpe]. Paul begins his
discussion of the failure of the Jew to attain to the God-kind of
righteousness (2:1-3:20) with a general statement applicable to
all as he did (1:18) in the discussion of the failure of the
Gentiles (Lightfoot). The Gentile is readily condemned by the Jew
when he sins and equally so is the Jew condemned by the Gentile
in like case. [Krinō] does not of itself mean to condemn, but to
pick out, separate, approve, determine, pronounce judgment,
condemn (if proper). Another [ton heteron]. Literally, “the
other man.” The notion of two in the word, one criticizing the
other. Thou condemnest thyself [seauton katakrineis]. Note [kata] here with [krinō],
to make plain the adverse judgment.
For [gar]. Explanatory reason for the preceding statement.
The critic practises [prasseis], not single acts [poieō], but
the habit [prassō] the same things that he condemns.
2:2 Judgment [krima]. Decision rendered whether good or bad.
According to [kata] with accusative). As the rule of measure.
Cf. Joh 7:24.
2:3 And doest the same [kai poiōn auta]. “And doest them
occasionally.” That thou shalt escape [su ekpheuxēi].
Emphasis on [su], “thou conceited Jew expecting to escape God’s [krima] because
thou art a Jew.” Cf. Mt 3:8f. Paul justifies
the bitter words of the Baptist to the Pharisees and Sadducees.
The future middle of the old verb [ekpheugō] (cf. 1Th 5:3). The
Jew posed as immune to the ordinary laws of ethics because a Jew.
Alas, some Christians affect the same immunity.
2:4 Or despiseth thou? [ē kataphroneis?]. Another
alternative, that of scorn of God’s kindness [chrēstotētos],
2Co 6:6) and forbearance [anochēs], old word, holding back
from [anechō], only here in N.T.) and longsuffering
[makrothumias], late word for which see 2Co 6:4,6). [Kataphroneō] is old
verb to think down on [kata, phroneō] as
in Mt 6:24; 1Co 11:22. This upstart Jew actually thinks down on
God. And then “the riches” [tou ploutou] of all that comes from
God. Leadeth thee to repentance [eis metanoian se agei]. The
very kindness [to chrēston], the kindly quality) of God is
trying to lead (conative present [agei] thee to a right-about
face, a change of mind and attitude [metanoian] instead of a
complacent self-satisfaction and pride of race and privilege.
2:5 After thy hardness [kata tēn sklērotēta sou]. “According
to thy hardness (old word from [sklēros], hard, stiff, only here
in N.T.) will God’s judgment be.” And impenitent heart [kai
ametanoēton kardian]. See [metanoian] just before. “Thy
unreconstructed heart,” “with no change in the attitude of thy
heart.” Treasurest up for thyself [thēsaurizeis seautōi]. See
for [thēsaurizō] on Mt 6:19f.; Lu 12:21; 2Co 12:14. Dative case
[seautōi]
(for thyself) with a touch of irony (Vincent). Wrath [orgēn]. For such a Jew as already stated for the Gentile
(1:18). There is a revelation [apokalupseōs] of God’s wrath
for both in the day of wrath and righteous judgment
[dikaiokrisias], a late compound word, in LXX, two examples in
the Oxyrhynchus papyri, only here in N.T.). See 2Th 1:5 for [dikaias kriseōs].
Paul looks to the judgment day as certain (cf.
2Co 5:10-12), the day of the Lord (2Co 1:14).
2:6 Who will render [hos apodōsei]. Paul quotes Pr 24:12
as
in 2Ti 4:14. See also Mt 16:27; Re 22:12. The rendering will
be in accord with the facts.
2:7 To them that seek [tois men—zētousin]. Dative plural of
the articular present active participle of [zēteō] with [men] on
the one hand. Eternal life [zōēn aiōnion]. Accusative case
object of [apodōsei] above.
2:8 But unto them that are factious and obey not the truth but
obey unrighteousness [tois de ex eritheias kai apeithousin tēi
alētheiāi peithomenois de adikiāi]. The other side with [de] and
the articular present participles in the dative again, only with [ex eritheias],
there is no participle [ousin]. But the
construction changes and the substantives that follow are not the
object of [apodōsei] like [zōēn ainōnion] above, but are in the
nominative as if with [esontai] (shall be) understood (anger and
wrath, both [orgē] and [thumos], tribulation and anguish, again a
pair [thlipsis kai stenochōria] on which see 2Co 5:4; 12:10).
2:9 Every soul of man [pasan psuchēn anthrōpou]. See 13:1
for this use of [psuchē] for the individual. Of the Jew first
and also of the Greek [Ioudaiou te prōton kai Hellēnos]. See
on 1:16. First not only in penalty as here, but in privilege
also as in 2:11; 1:16.
2:11 Respect of persons [prosōpolēmpsia]. Milligan
(Vocabulary) considers this word (in N.T. only here, Col 3:25;
Eph 6:9) and [prosōpolēmptēs] (Ac 10:34) and [prosōpolēmpteō]
(Jas 2:9) the earliest definitely known Christian words, not in
LXX or non-Christian writings. See on Ac 10:34 for the
formation in imitation of the Hebrew to take note of the face
[prosōpon, lambanō], to judge by the face or appearance.
2:12 Have sinned [hēmarton]. Constative aorist active
indicative, “sinned,” a timeless aorist. Without law [anomōs]. Old adverb “contrary to law,” “unjustly,” but here in
ignorance of the Mosaic law (or of any law). Nowhere else in N.T.
Shall also perish without law [anomōs kai apolountai]. Future
middle indicative of [apollumi], to destroy. This is a very
important statement. The heathen who sin are lost, because they
do not keep the law which they have, not because they do not have
the Mosaic law or Christianity. Under law [en nomōi]. In the
sphere of the Mosaic law. By the law [dia nomou]. The Jew has
to stand or fall by the Mosaic law.
2:13 Not the hearers—but the doers [ou gar hoi akroatai—all’
hoi poiētai]. The law was read in the synagogue, but there was
no actual virtue in listening. The virtue is in doing. See a like
contrast by James between “hearers” and “doers” of the gospel
(Jas 1:22-25). Before God [para tōi theōi]. By God’s side,
as God looks at it. Shall be justified [dikaiōthēsontai].
Future passive indicative of [dikaioō], to declare righteous, to
set right. “Shall be declared righteous.” Like Jas 1:22-25.
2:14 That have no law [ta mē nomon echonta]. Better, “that
have not the law” (the Mosaic law). By nature [phusei].
Instrumental case of [phusis], old word from [phuō], to beget.
The Gentiles are without the Mosaic law, but not without some
knowledge of God in conscience and when they do right “they are a
law to themselves” [heautois eisin nomos]. This is an obvious
reply to the Jewish critic.
2:15 In that they [hoitines]. “The very ones who,”
qualitative relative. Written in their hearts [grapton en tais
kardiais autōn]. Verbal adjective of [graphō], to write. When
their conduct corresponds on any point with the Mosaic law they
practise the unwritten law in their hearts. Their conscience
bearing witness therewith [sunmarturousēs autōn tēs
suneidēseōs]. On conscience [suneidēsis] see on 1Co 8:7;
10:25f.; 2Co 1:12. Genitive absolute here with present active
participle [sunmarturousēs] as in 9:1. The word [suneidēsis]
means co-knowledge by the side of the original consciousness of
the act. This second knowledge is personified as confronting the
first (Sanday and Headlam). The Stoics used the word a great deal
and Paul has it twenty times. It is not in the O.T., but first in
this sense in Wisdom 17:10. All men have this faculty of passing
judgment on their actions. It can be over-scrupulous (1Co
10:25) or “seared” by abuse (1Ti 4:12). It acts according to
the light it has. Their thoughts one with another accusing or
also excusing them [metaxu allēlōn tōn logismōn katēgorountōn ē
kai apologoumenōn]. Genitive absolute again showing the
alternative action of the conscience, now accusing, now excusing.
Paul does not say that a heathen’s conscience always commends
everything that he thinks, says, or does. In order for one to be
set right with God by his own life he must always act in accord
with his conscience and never have its disapproval. That, of
course, is impossible else Christ died for naught (Ga 2:21).
Jesus alone lived a sinless life. For one to be saved without
Christ he must also live a sinless life.
2:16 According to my gospel [kata to euaggelion mou]. What
Paul preaches (1Co 15:1) and which is the true gospel
2:17 Bearest the name [eponomazēi]. Present passive
indicative in condition of first class of [eponomazō], old word,
to put a name upon [epi], only here in N.T. “Thou art surnamed
Jew” (Lightfoot). Jew as opposed to Greek denoted nationality
while Hebrew accented the idea of language. Restest upon the
law [epanapauēi nomōi]. Late and rare double compound, in LXX
and once in the Didache. In N.T. only here and Lu 10:6 which
see. It means to lean upon, to refresh oneself back upon
anything, here with locative case [nomōi]. It is the picture of
blind and mechanical reliance on the Mosaic law. Gloriest in
God [kauchāsai en theōi]. Koinē vernacular form for [kauchāi]
[kauchaesai, kauchāsai]
of [kauchaomai] as in verse
23; 1Co 4:7 and [katakauchāsai] in Ro 11:18. The Jew gloried
in God as a national asset and private prerogative (2Co 10:15;
Ga 6:13). Approvest the things that are excellent [dokimazeis
ta diapheronta]. Originally, “Thou testest the things that
differ,” and then as a result comes the approval for the
excellent things. As in Php 1:10 it is difficult to tell which
stage of the process Paul has in mind. Instructed out of the
law [katēchoumenos ek tou nomou]. Present passive participle
of [katēcheō], a rare verb to instruct, though occurring in the
papyri for legal instruction. See on Lu 1:4; 1Co 14:19. The
Jew’s “ethical discernment was the fruit of catechetical and
synagogical instruction in the Old Testament” (Shedd).
2:19 A guide of the blind [hodēgon tuphlōn]. Accusative
[hodēgon]
in predicate with [einai] to agree with [seauton],
accusative of general reference with infinitive [einai] in
indirect discourse after [pepoithas]. Late word (Polybius,
Plutarch) from [hodos], way, and [hēgeomai], to lead, one who
leads the way. [Tuphlōn] is objective genitive plural. The Jews
were meant by God to be guides for the Gentiles, for salvation is
of the Jews (Joh 4:22). A light [phōs]. “A light for those
in darkness” [tōn en skotei], objective genitive again). But
this intention of God about the Jews had resulted in conceited
arrogance on their part.
2:20 A corrector of the foolish [paideutēn aphronōn]. Old
word (from [paideuō] for instructor, in Plato, and probably so
here, though corrector or chastiser in Heb 12:9 (the only N.T.
instances). See Lu 23:16. Late inscriptions give it as
instructor (Preisigke). [Aphronōn] is a hard word for Gentiles,
but it is the Jewish standpoint that Paul gives. Each termed the
other “dogs.” Of babes [nēpiōn]. Novitiates or proselytes to
Judaism just as in Ga 4:1. Paul used it of those not of legal
age. The form [tēn morphōsin]. Rare word only in Theophrastus
and Paul (here and 2Ti 3:5). Pallis regards it as a Stoical
term for education. Lightfoot considers the [morphōsis] as “the
rough-sketch, the pencilling of the [morphē],” the outline or
framework, and in 2Ti 3:5 “the outline without the substance.”
This is Paul’s picture of the Jew as he sees himself drawn with
consummate skill and subtle irony.
2:21 Thou therefore that teachest another [ho oun didaskōn
heteron]. Paul suddenly breaks off (anacoluthon) the long
sentence that began in verse 17 and starts over again with a
phrase that gathers it all up in small compass (teachest) and
drives it home (therefore) on the Jew (thyself). Not to steal
[mē kleptein]. Infinitive with [mē] in indirect command
(indirect discourse) after [kerussōn]. Dost thou steal? [klepteis?]. The preaching [kerussōn] was fine, but the
practice? A home-thrust. Should not commit adultery [mē
moicheuein]. Infinitive in direct command again after [legōn].
“The Talmud charges the crime of adultery upon the three most
illustrious Rabbins” (Vincent).
2:22 That abhorrest [ho bdelussomenos]. Old word to make
foul, to stink, to have abhorrence for. In LXX, in N.T. only here
and Re 21:8. The very word used by Jesus to express their
horror of idols [eidōla], see on Ac 7:41; 1Co 12:2). See Mt
24:15 for “abomination.” Dost thou rob temples? [hierosuleis?]. Old verb from [hierosulos] (Ac 19:37) and
that from [hieron], temple, and [sulaō], to rob. The town clerk
(Ac 19:37) said that these Jews (Paul and his companions) were
“not robbers of temples,” proof that the charge was sometimes
made against Jews, though expressly forbidden the Jews (Josephus, Ant. IV. 8, 10).
Paul refers to the crime of robbing idol
temples in spite of the defilement of contact with idolatry.
2:23 Through thy transgression of the law [dia tēs parabaseōs
tou nomou]. Old word for stepping across a line. Trench calls
attention to “the mournfully numerous group of words” for the
varieties of sin like [agnoēma], ignorance, [anomia], violation
of law, [hamartia], missing the mark, [hettēma], falling short, [parabasis], passing
over the line, [parakoē], disobedience to a
voice, [paranomia], putting the law aside, [paraptōma], falling
down, [plēmmeleia], discord.
2:24 Because of you [di’ humas]. Free quotation from the LXX
of Isa 52:5. The Jews were jealous for the Name of God and
would not pronounce the Tetragrammaton and yet acted so that the
Gentiles blasphemed that Name.
2:25 If thou be a doer of the law [ean nomon prasseis].
Condition of third class and the present (continued action)
subjunctive of [prassō], a verb meaning to do as a habit. Is
become uncircumcision [akrobustia gegonen]. The Jew is then
like the Gentile, with no privilege at all. Circumcision was
simply the seal of the covenant relation of Israel with God.
2:26 Keep [phulassēi]. Present subjunctive with [ean],
condition of third class, mere supposition like that in verse
25, “keep on keeping” perfectly, Paul means. For [eis]. As often in N.T.
2:27 If it fulfill the law [ton nomon telousa]. Present
active participle (conditional use of the participle) of [teleō],
to finish, continually fulfilling to the end (as would be
necessary). Judge thee [krinei—se]. Unusual position of [se]
(thee) so far from the verb [krinei]. With the letter and
circumcision [dia grammatos kai peritomēs]. [Dia] means here
accompanied by, with the advantage of.
2:28 Which is one outwardly [ho en tōi phanerōi]. [Ioudaios]
(Jew) has to be repeated (ellipse) with the article, “the in the
open Jew” (circumcision, phylacteries, tithes, etc.). Likewise
repeat [peritomē] (circumcision).
2:29 Who is one inwardly [ho en tōi kruptōi]. Repeat
[Ioudaios] (Jew) here also, “the in the inward part Jew”
(circumcision of the heart [peritomē kardias] and not a mere
surgical operation as in Col 2:11, in the spirit [en pneumati],
with which compare 2Co 3:3, 6). This inward or inside Jew who
lives up to his covenant relation with God is the high standard
that Paul puts before the merely professional Jew described
above. Whose praise [hou ho epainos]. The antecedent of the
relative [hou] is [Ioudaios] (Jew). Probably (Gifford) a
reference to the etymology of Judah (praise) as seen in Ga
49:8.
Chapter 3
3:1 What advantage then hath the Jew? [ti oun to perisson tou
Ioudaiou?]. Literally, “What then is the overplus of the Jew?”
What does the Jew have over and above the Gentile? It is a
pertinent question after the stinging indictment of the Jew in chapter 2. The profit [hē ōphelia]. The help. Old word, only
here in N.T. See Mr 8:36 for [ōphelei], the verb to profit.
3:2 Much every way [polu kata panta]. [Polu] points back to [to
perisson]. So it means the overplus of the Jew is much from
every angle. First of all [prōton men]. As in 1:8; 1Co 11:18
Paul does not add to his “first.” He singles out one
privilege of the many possessed by the Jew. They were intrusted
with [episteuthēsan]. First aorist passive indicative of [pisteuō], to intrust,
with accusative of the thing and dative of
the person in the active. In the passive as here the accusative
of the thing is retained as in 1Th 2:4. The oracles of God
[ta logia tou theou]. In the accusative case, therefore, the
object of [episteuthēsan]. [Logion] is probably a diminutive of [logos], word, though
the adjective [logios] also occurs (Ac
18:24). The word was early used for “oracles” from Delphi and is
common in the LXX for the oracles of the Lord. But from Philo on
it was used of any sacred writing including narrative. It occurs
four times in the N.T. (Ac 7:38, which see; Ro 3:2; Heb 5:12;
1Pe 4:11). It is possible that here and in Ac 7:38 the idea
may include all the Old Testament, though the commands and
promises of God may be all.
3:3 For what if? [ti gar ei?]. But Westcott and Hort print
it, [Ti gar? ei]. See Php 1:18 for this exclamatory use of [ti
gar] (for how? How stands the case?). Some were without faith [ēpistēsan]. First aorist active indicative of [apisteō], old
verb, to disbelieve. This is the common N.T. meaning (Lu 24:11, 41; Ac 28:24; Ro 4:20). Some of them “disbelieved,” these
“depositaries and guardians of revelation” (Denney). But the word
also means to be unfaithful to one’s trust and Lightfoot argues
for that idea here and in 2Ti 2:13. The Revised Version renders
it “faithless” there. Either makes sense here and both ideas are
true of some of the Jews, especially concerning the Messianic
promises and Jesus. The faithfulness of God [tēn pistin tou
theou]. Undoubtedly [pistis] has this sense here and not
“faith.” God has been faithful (2Ti 2:13) whether the Jews
(some of them) were simply disbelievers or untrue to their trust.
Paul can use the words in two senses in verse 3, but there is
no real objection to taking [ēpistēsan, apistian, pistin], all to
refer to faithfulness rather than just faith.
3:4 Let God be found true [ginesthō ho theos alēthēs]. “Let
God continue to be true” (present middle imperative). But every
man a liar [pās de anthrōpos pseustēs]. The contrast in [de]
really means, “though every man be found a liar.” Cf. Ps
116:12. As it is written [kathōs gegraptai]. Ps 51:6.
That thou mightest be justified [hopōs an dikaiōthēis]. [Hopōs] rather than the
common [hina] for purpose and [an] with
the first aorist passive subjunctive of [dikaioō]. Used of God
this verb here has to mean “declared righteous,” not “made
righteous.” Mightest prevail [nikēseis]. Future active
indicative with [hopōs] of [nikaō], to win a victory, though B L
have [nikēsēis] (first aorist active subjunctive, the usual
construction). When thou comest into judgement [en tōi
krinesthai se]. “In the being judged as to thee” (present
passive infinitive or, if taken as middle, “in the entering upon
trial as to thee”). Common construction in the LXX from the
Hebrew infinitive construct.
3:5 What shall we say? [ti eroumen?]. Rhetorical question,
common with Paul as he surveys the argument. Commendeth
[sunistēsin]. This common verb [sunistēmi], to send together,
occurs in the N.T. in two senses, either to introduce, to commend
(2Co 3:1; 4:2) or to prove, to establish (2Co 7:11; Ga 2:18;
Ro 5:8). Either makes good sense here. Who visiteth the wrath
[ho epipherōn tēn orgēn]. “Who brings on the wrath,” “the
inflicter of the anger” (Vaughan). I speak as a man [kata
anthrōpon]. See Ga 3:15 for same phrase. As if to say, “pardon
me for this line of argument.” Tholuck says that the rabbis often
used [kata anthrōpon] and [ti eroumen]. Paul had not forgotten
his rabbinical training.
3:6 For then how [epei pōs]. There is a suppressed condition
between [epei] and [pōs], an idiom occurring several times in the
N.T. (1Co 15:29; Ro 11:6, 22). “Since, if that were true, how.”
3:7 Through my lie [en tōi emōi pseusmati.] Old word from
[pseudomai],
to lie, only here in N.T. Paul returns to the
imaginary objection in verse 5. The MSS. differ sharply here
between [ei de] (but if) and [ei gar] (for if). Paul “uses the
first person from motives of delicacy” (Sanday and Headlam) in
this supposable case for argument’s sake as in 1Co 4:6. So here
he “transfers by a fiction” (Field) to himself the objection.
3:8 And why not [kai mē]. We have a tangled sentence which
can be cleared up in two ways. One is (Lightfoot) to supply [genētai] after
[mē]
and repeat [ti] [kai ti mē genētai],
deliberative subjunctive in a question): And why should it not
happen? The other way (Sanday and Headlam) is to take [mē] with [poiēsōmen] and
make a long parenthesis of all in between. Even
so it is confusing because [hoti] also (recitative [hoti] comes
just before [poiēsōmen]. The parenthesis is necessary anyhow, for
there are two lines of thought, one the excuse brought forward by
the unbeliever, the other the accusation that Paul affirms that
very excuse that we may do evil that good may come. Note the
double indirect assertion (the accusative and the infinitive [hēmās legein] after
[phasin] and then the direct quotation with
recitative [hoti] after [legein], a direct quotation dependent on
the infinitive in indirect quotation. Let us do evil that good
may come [poiēsōmen ta kaka hina elthēi ta agatha]. The
volitive aorist subjunctive [poiēsōmen] and the clause of
purpose [hina] and the aorist subjunctive [elthēi]. It sounds
almost uncanny to find this maxim of the Jesuits attributed to
Paul in the first century by Jews. It was undoubtedly the
accusation of Antinomianism because Paul preached justification
by faith and not by works.
3:9 What then? [ti oun?]. Paul’s frequent query, to be taken
with verses 1, 2. Are we in worse case than they?
[proechometha?]. The American Revisers render it: “Are we in
better case than they?” There is still no fresh light on this
difficult and common word though it occurs alone in the N.T. In
the active it means to have before, to excel. But here it is
either middle or passive. Thayer takes it to be middle and to
mean to excel to one’s advantage and argues that the context
demands this. But no example of the middle in this sense has been
found. If it is taken as passive, Lightfoot takes it to mean,
“Are we excelled” and finds that sense in Plutarch. Vaughan takes
it as passive but meaning, “Are we preferred?” This suits the
context, but no other example has been found. So the point
remains unsettled. The papyri throw no light on it. No, in no
wise [ou pantōs]. “Not at all.” See 1Co 5:10.
We before
laid to the charge [proēitiasametha]. First aorist middle
indicative of [proaitiaomai], to make a prior accusation, a word
not yet found anywhere else. Paul refers to 1:18-32 for the
Greeks and 2:1-29 for the Jews. The infinitive [einai] with the
accusative [pantas] is in indirect discourse. Under sin [hupo
hamartian]. See Ga 3:22; Ro 7:14.
3:10 As it is written [kathōs gegraptai hoti]. Usual formula
of quotation as in verse 4 with recitative [hoti] added as in
verse 8. Paul here uses a catena or chain of quotations to
prove his point in verse 9 that Jews are in no better fix than
the Greeks for all are under sin. Dr. J. Rendel Harris has shown
that the Jews and early Christians had Testimonia (quotations
from the Old Testament) strung together for certain purposes as
proof-texts. Paul may have used one of them or he may have put
these passages together himself. Verses 10-12 come from Ps
14:1-3; first half of 13 as far as [edoliousan] from Ps 4:9,
the second half from Ps 140:3; verse 14 from Ps 10:7;
15-17 from an abridgment of Isa 59:7f.;
verse 18 from Ps. 35:1. Paul has given compounded quotations elsewhere (2Co 6:16;
Ro 9:25f., 27f.; 11:26f., 34f.;
12:19f.). Curiously enough this
compounded quotation was imported bodily into the text (LXX) of
Ps 14 after verse 4 in Aleph B, etc.
There is none righteous,
no, not one [ouk estin dikaios oude heis]. “There is not a
righteous man, not even one.” This sentence is like a motto for
all the rest, a summary for what follows.
3:11 That understandeth [suniōn]. Present active participle
of [suniō], late omega form of [-mi] verb [suniēmi], to send
together, to grasp, to comprehend. Some MSS. have the article [ho] before it as
before [ekzētōn] (seeking out).
3:12 They are together become unprofitable [hama
ēchreōthēsan]. First aorist passive indicative of [achreoō].
Late word in Polybius and Cilician inscription of first century
A.D. Some MSS. read [ēchreiōthēsan] from [achreios], useless [a]
privative and [chreios], useful) as in Lu 17:10; Mt 25:30, but
Westcott and Hort print as above from the rarer spelling [achreos]. Only here in
N.T. The Hebrew word means to go bad,
become sour like milk (Lightfoot). No, not so much as one [ouk
estin heōs henos]. “There is not up to one.”
3:13 Throat [larugx]. Old word, larynx. Open sepulchre
[taphos aneōigmenos]. Perfect passive participle of [anoigō],
“an opened grave.” Their mouth (words) like the odour of a newly
opened grave. “Some portions of Greek and Roman literature stink
like a newly opened grave” (Shedd). They have used deceit [edoliousan]. Imperfect (not perfect or aorist as the English
implies) active of [dolioō], only in LXX and here in the N.T.
from the common adjective [dolios], deceitful (2Co 11:13). The
regular form would be [edolioun]. The [-osan] ending for third
plural in imperfect and aorist was once thought to be purely
Alexandrian because so common in the LXX, but it is common in the
Boeotian and Aeolic dialects and occurs in [eichosan] in the N.T.
(Joh 15:22,24). “They smoothed their tongues” in the Hebrew.
Poison [ios]. Old word both for rust (Jas 5:3) and poison
(Jas 3:8). Of asps [aspidōn]. Common word for round bowl,
shield, then the Egyptian cobra (a deadly serpent). Often in LXX.
Only here in the N.T. The poison of the asp lies in a bag under
the lips [cheilē], often in LXX, only here in N.T. Genitive
case after [gemei] (is full).
3:15 To shed [ekcheai]. First aorist active infinitive of [ekcheō],
to pour out, old verb with aorist active [exechea].
3:16 Destruction [suntrimma]. Rare word from [suntribō], to
rub together, to crush. In Le 21:19 for fracture and so in
papyri. Only here in N.T. Misery [talaipōria]. Common word
from [talaipōros] (Ro 7:24), only here in the N.T.
3:17 The way of peace [hodon eirēnēs]. Wherever they go they
leave a trail of woe and destruction (Denney).
3:18 Before [apenanti]. Late double compound [apo, en,
anti] adverbial preposition in LXX and Polybius, papyri and
inscriptions. With genitive as here.
3:19 That every mouth may be stopped [hina pān stoma
phragēi]. Purpose clause with [hina] and second aorist passive
subjunctive of [phrassō], old verb to fence in, to block up. See
2Co 11:10. Stopping mouths is a difficult business. See Tit
1:11 where Paul uses [epistomizein] (to stop up the mouth) for
the same idea. Paul seems here to be speaking directly to Jews
[tois en tōi nomōi], the hardest to convince. With the previous
proof on that point he covers the whole ground for he made the
case against the Gentiles in 1:18-32.
May be brought under the judgement of God [hupodikos genētai tōi theōi]. “That all the
world (Jew as well as Gentile) may become [genētai] answerable
[hupodikos], old forensic word, here only in N.T.) to God
(dative case [tōi theōi].” Every one is “liable to God,” in
God’s court.
3:20 Because [dioti], again, [dia, hoti].
By the works of
the law [ex ergōn nomou]. “Out of works of law.” Mosaic law
and any law as the source of being set right with God. Paul
quotes Ps 43:2 as he did in Ga 2:16 to prove his point.
The
knowledge of sin [epignōsis hamartias]. The effect of law
universally is rebellion to it (1Co 15:56). Paul has shown this
carefully in Ga 3:19-22. Cf. Heb 10:3. He has now proven the
guilt of both Gentile and Jew.
3:21 But now apart from the law [nuni de chōris nomou]. He
now [nuni] emphatic logical transition) proceeds carefully in
verses 21-31 the nature of the God-kind of righteousness
which stands manifested [dikaiosunē theou pephanerōtai], perfect
passive indicative of [phaneroō], to make manifest), the
necessity of which he has shown in 1:18-3:20. This God kind
of righteousness is “apart from law” of any kind and all of grace
[chariti] as he will show in verse 24. But it is not a new
discovery on the part of Paul, but “witnessed by the law and the
prophets” [marturoumenē], present passive participle, [hupo tou
nomou kai tōn prophētōn], made plain continuously by God
himself.
3:22 Even [de]. Not adversative here. It defines here.
Through faith in Jesus Christ [dia pisteōs [Iēsou] Christou].
Intermediate agency [dia] is faith and objective genitive, “in
Jesus Christ,” not subjective “of Jesus Christ,” in spite of
Haussleiter’s contention for that idea. The objective nature of
faith in Christ is shown in Ga 2:16 by the addition [eis
Christon Iēsoun episteusamen] (we believed in Christ), by [tēs
eis Christon pisteōs humōn] (of your faith in Christ) in Col
2:5, by [en pistei tēi en Christōi Iēsou] (in faith that in
Christ Jesus) in 1Ti 3:13, as well as here by the added words
“unto all them that believe” [eis pantas tous pisteuontas] in
Jesus, Paul means. Distinction [diastolē]. See on 1Co 14:7
for the difference of sounds in musical instruments. Also in Ro 10:12.
The Jew was first in privilege as in penalty (2:9f.),
but justification or setting right with God is offered to both on the same terms.
3:23 Sinned [hērmarton]. Constative second aorist active
indicative of [hamartanō] as in 5:12. This tense gathers up the
whole race into one statement (a timeless aorist). And fall
short [kai husterountai]. Present middle indicative of [hustereō], to be [husteros]
(comparative) too late, continued
action, still fall short. It is followed by the ablative case as
here, the case of separation.
3:24 Being justified [dikaioumenoi]. Present passive
participle of [dikaioō], to set right, repeated action in each
case, each being set right. Freely [dōrean]. As in Ga 2:21.
By his grace [tēi autou chariti]. Instrumental case of this
wonderful word [charis] which so richly expresses Paul’s idea of
salvation as God’s free gift. Through the redemption [dia tēs
apolutrōseōs]. A releasing by ransom [apo, lutrōsis] from [lutroō] and that from
[lutron], ransom). God did not set men
right out of hand with nothing done about men’s sins. We have the
words of Jesus that he came to give his life a ransom [lutron]
for many (Mr 10:45; Mt 20:28). [Lutron] is common in the papyri
as the purchase-money in freeing slaves (Deissmann, Light from
the Ancient East, pp. 327f.). That is in Christ Jesus [tēi en
Christōi Iēsou]. There can be no mistake about this redemption.
It is like Joh 3:16.
3:25 Set forth [proetheto]. Second aorist middle indicative.
See on 1:13 for this word. Also in Eph 1:9, but nowhere else
in N.T. God set before himself (purposed) and did it publicly
before [pro] the whole world. A propitiation [hilastērion].
The only other N.T. example of this word is in Heb 9:5 where we
have the “cherubim overshadowing the mercy seat” [to
hilastērion]. In Hebrews the adjective is used as a substantive
or as “the propitiatory place “ But that idea does not suit here.
Deissmann (Bible Studies, pp. 124–35) has produced examples
from inscriptions where it is used as an adjective and as meaning
“a votive offering” or “propitiatory gift.” Hence he concludes
about Ro 3:25: “The crucified Christ is the votive gift of the
Divine Love for the salvation of men.” God gave his Son as the
means of propitiation (1Jo 2:2). [Hilastērion] is an
adjective [hilastērios] from [hilaskomai], to make propitiation (Heb
2:17) and is kin in meaning to [hilasmos], propitiation (1Jo 2:2; 4:10). There is no longer room for doubting its meaning in
Ro 3:25. Through faith, by his blood [dia pisteōs en tōi
autou haimati]. So probably, connecting [en toi haimati] (in his
blood) with [proetheto]. To show his righteousness [eis
endeixin tēs dikaiosunēs autou]. See 2Co 8:24. “For
showing of his righteousness,” the God-kind of righteousness. God could not let
sin go as if a mere slip. God demanded the atonement and provided it. Because of
the passing over [dia tēn paresin]. Late word from [pariēmi], to let go, to relax. In Dionysius Hal.,
Xenophon, papyri (Deissmann, Bible Studies, p. 266) for remission of
punishment, especially for debt, as distinct from [aphesis] (remission).
Done aforetime [progegonotōn]. Second perfect active genitive
participle of [proginomai]. The sins
before the coming of Christ (Ac 14:16; 17:30; Heb 9:15).
Forbearance [anochēi]. Holding back of God as in 2:4. In
this sense Christ tasted death for every man (Heb 2:9).
3:26 For the shewing [pros tēn endeixin]. Repeats
point of [eis endeixin] of 25 with [pros] instead of [eis].
At this present season [en tōi nun kairōi]. “In the now
crisis,” in contrast with “done aforetime.” That he might himself be
[eis
to einai auton]. Purpose with [eis] to and the infinitive [einai]
and the accusative of general reference. Just and the justifier of [dikaion kai dikaiounta].
“This is the key phrase which establishes the connexion between the [dikaiosunē theou]
and the [dikaiosunē ek pisteōs]” (Sanday and Headlam). Nowhere
has Paul put the problem of God more acutely or profoundly. To
pronounce the unrighteous righteous is unjust by itself (Ro
4:5). God’s mercy would not allow him to leave man to his fate.
God’s justice demanded some punishment for sin. The only possible
way to save some was the propitiatory offering of Christ and the
call for faith on man’s part.
3:27 It is excluded [exekleisthē]. First aorist
(effective) passive indicative. “It is completely shut out.” Glorying is on
man's part. Nay; but by a law of faith [ouchi, alla dia nomou
pisteōs]. Strong negative, and note “law of faith,” by the
principle of faith in harmony with God’s love and grace.
3:28 We reckon therefore [logizometha oun]. Present
middle indicative. Westcott and Hort read [gar] instead of [oun].
“My fixed opinion” is. The accusative and infinitive construction occurs after [logizometha]
here. On this verb [logizomai], see
2:3; 4:3f.;
8:18; 14:14. Paul restates verses 21f.
3:29 Of Gentiles also [kai ethnōn]. Jews overlooked it
then and some Christians do now.
3:30 If so be that God is one [eiper heis ho theos].
Correct text rather than [epeiper]. It means “if on the whole.” “By a
species of rhetorical politeness it is used of that about which
there is no doubt” (Thayer. Cf. 1Co 8:5; 15:15; Ro 8:9.
By faith [ek pisteōs]. “Out of faith,” springing out of.
Through faith [dia tēs pisteōs].
“By means of the faith” (just mentioned). [Ek] denotes source, [dia] intermediate agency or
attendant circumstance.
3:31 Nay, we establish the law [alla nomon histanomen].
Present indicative active of late verb [histanō] from [histēmi].
This Paul hinted at in verse 21. How he will show in chapter 4
how Abraham himself is an example of faith and in his life
illustrates the very point just made. Besides, apart from Christ
and the help of the Holy Spirit no one can keep God’s law. The
Mosaic law is only workable by faith in Christ.
Chapter 4
4:1 What then shall we say? [ti oun eroumen?]. Paul is fond
of this rhetorical question (4:1; 6:1;
7:7; 8:31; 9:14, 30).
Forefather [propatora]. Old word, only here in N.T. Accusative case in apposition
with [Abraam] (accusative of general reference with the infinitive). Hath
found [heurēkenai]. Westcott and Hort put [heurēkenai]
in the margin because B omits it, a needless precaution. It is the perfect
active infinitive of [heuriskō] in indirect discourse after [eroumen].
The MSS. differ in the position of [kata sarka].
4:2 The Scripture [hē graphē]. Ge
15:6. Was justified by works [ex ergōn edikaiōthē]. Condition of first class, assumed
as true for the sake of argument, though untrue in fact. The
rabbis had a doctrine of the merits of Abraham who had a
superfluity of credits to pass on to the Jews (Lu 3:8). But not
towards God [all’ ou pros theon]. Abraham deserved all the
respect from men that came to him, but his relation to God was a
different matter. He had there no ground of boasting at all.
4:3 It was reckoned unto him for righteousness [elogisthē eis
dikaiosunēn]. First aorist passive indicative of [logizomai],
old and common verb to set down accounts (literally or metaphorically). It was
set down on the credit side of the ledger “for” [eis] as often)
righteousness. What was set down? His believing God [episteusen tōi theōi].
4:4 But as of debt [alla kata opheilēma]. An
illustration of the workman [ergazomenōi] who gets his wages due
him, “not as of grace” [ou kata charin].
4:5 That justifieth the ungodly [ton dikaiounta ton asebē].
The impious, irreverent man. See 1:25. A forensic figure
(Shedd). The man is taken as he is and pardoned. “The whole
Pauline gospel could be summed up in this one word— God who
justifies the ungodly” (Denney).
4:6 Pronounceth blessing [legei ton makarismon]. old
word from [makarizō], to pronounce blessed (Lu 1:48), felicitation,
congratulation, in N.T. only here, verse 9; Ac 4:15.
4:7 Blessed [makarioi]. See on Mt 5:3.
Are
forgiven [aphethēsan]. First aorist passive indicative of [aphiēmi],
without augment [apheithēsan], regular form). Paul quotes Ps
32:1f. and as from David. Paul thus confirms his interpretation
of Ge 15:6. Iniquities [anomiai]. Violations of law whereas [hamartiai]
(sins) include all kinds. Are covered [epekaluphthēsan]. First
aorist passive of [epikaluptō], old verb, to cover over (upon, [epi] as a shroud. Only here in N.T.
4:8 To whom [hōi]. But the best MSS. read [hou]
like the LXX and so Westcott and Hort, “whose sin.” Will not reckon [ou mē
logisētai]. Strong negation by double negative and aorist middle
subjunctive.
4:9 Is this blessing then pronounced? [ho makarismos oun
houtos?]. “Is this felicitation then?” There is no verb in the
Greek. Paul now proceeds to show that Abraham was said in Ge
15:6 to be set right with God by faith before he was
circumcised.
4:10 When he was in circumcision [en peritomēi onti].
Dative masculine singular of the present active participle of [eimi];
“to him being in a state of circumcision or in a state of
uncircumcision?” A pertinent point that the average Jew had not
noticed.
4:11 The sign of circumcision [sēmeion peritomēs]. It is the
genitive of apposition, circumcision being the sign. A seal of
the righteousness of the faith [sphragida tēs dikaiosunēs tēs
pisteōs]. [Sphragis] is old word for the seal placed on books
(Re 5:1), for a signet-ring (Re 7:2), the stamp made by the
seal (2Ti 2:19), that by which anything is confirmed (1Co
9:2) as here. The circumcision did not convey the righteousness,
but only gave outward confirmation. It came by faith and “the
faith which he had while in uncircumcision” [tēs en tēi
akrobustiāi], “the in the state of uncircumcision faith.”
Whatever parallel exists between baptism and circumcision as here
stated by Paul argues for faith before baptism and for baptism as
the sign and seal of the faith already had before baptism. That
he might be [eis to einai auton]. This idiom may be God’s
purpose (contemplated result) as in [eis to logisthēnai] below,
or even actual result (so that he was) as in 1:20.
Though they
be in uncircumcision [di’ akrobustias]. Simply, “of those who
believe while in the condition of uncircumcision.”
4:12 The father of circumcision [patera peritomēs]. The
accusative with [eis to einai] to be repeated from verse 11.
Lightfoot takes it to mean, not “a father of a circumcised
progeny,” but “a father belonging to circumcision,” a less
natural interpretation. But who also walk [alla kai tois
stoichousin]. The use of [tois] here is hard to explain, for [ou
monon] and [alla kai] both come after the preceding [tois]. All
the MSS. have it thus. A primitive error in a copyist is
suggested by Hort who would omit the second [tois]. Lightfoot
regards it less seriously and would repeat the second [tois] in
the English: “To those who are, I do not say of circumcision
only, but also to those who walk.” In the steps [tois
ichnesin]. Locative case. See on 2Co 12:18. [Stoicheō] is
military term, to walk in file as in Ga 5:25; Php 3:16.
4:13 That he should be the heir of the world [to klēronomon
auton einai kosmou]. The articular infinitive [to einai] with
the accusative of general reference in loose apposition with [hē
epaggelia] (the promise). But where is that promise? Not just Ge
12:7, but the whole chain of promises about his son, his
descendants like the stars in heaven, the Messiah and the
blessing to the world through him. In these verses (13-17) Paul
employs (Sanday and Headlam) the keywords of his gospel (faith,
promise, grace) and arrays them against the current Jewish
theology (law, works, merit).
4:14 Be heirs [klēronomoi]. No predicate in the Greek
[eisin]. See on Ga 4:1. If legalists are heirs of the
Messianic promise to Abraham (condition of first class, assumed
as true for argument’s sake), the faith is emptied of all meaning
[kekenōtai], perfect passive indicative of [kenoō] and the
promise to Abraham is made permanently idle [katērgētai].
4:15 Worketh wrath [orgēn katergazetai]. Because of
disobedience to it. Neither is there transgression [oude
parabasis]. There is no responsibility for the violation of a
non-existent law.
4:16 Of faith [ek pisteōs]. As the source.
According to
grace [kata charin]. As the pattern. To the end that [eis
to einai]. Purpose again as in 11.
Sure [bebaian]. Stable,
fast, firm. Old adjective from [bainō], to walk. Not to that
only which is of the law [ou tōi ek tou nomou monon]. Another
instance where [monon] (see verse 12) seems in the wrong place.
Normally the order would be, [ou monon tōi ek tou nomou, alla kai
ktl].
4:17 A father of many nations [patera pollōn ethnōn].
Quotation from Ge 17:5. Only true in the sense of spiritual
children as already explained, father of believers in God.
Before him whom he believed even God [katenanti hou episteusen
theou]. Incorporation of antecedent into the relative clause and
attraction of the relative [hōi] into [hou]. See Mr 11:2 for [katenanti],
“right in front of.” Calleth the things that are
not as though they were [kalountos ta mē onta hōs onta].
“Summons the non-existing as existing.” Abraham’s body was old
and decrepit. God rejuvenated him and Sarah (Heb 11:19).
4:18 In hope believed against hope [par’ elpida ep’ elpidi
episteusen]. “Past hope in (upon) hope he trusted.” Graphic
picture. To the end that he might become [eis to genesthai
auton]. Purpose clause again with [eis] to and the infinitive as
in verses 11-16.
4:19 Without being weakened in faith [mē asthenēsas tēi
pistei]. “Not becoming weak in faith.” Ingressive first aorist
active participle with negative [mē]. Now as good as dead [ēdē
nenekrōmenon]. Perfect passive participle of [nekroō], “now
already dead.” B omits [ēdē]. He was, he knew, too old to become
father of a child. About [pou]. The addition of [pou]
(somewhere, about) “qualifies the exactness of the preceding
numeral” (Vaughan). The first promise of a son to Abraham and
Sarah came (Ge 15:3f.) before the birth of Ishmael (86 when
Ishmael was born). The second promise came when Abraham was 99
years old (Ge 17:1), calling himself 100 (Ge 17:17).
4:20 He wavered not through unbelief [ou diekrithē tēi
apistiāi]. First aorist passive indicative of old and common
verb [diakrinō], to separate, to distinguish between, to decide
between, to desert, to dispute, to be divided in one’s own mind.
This last sense occurs here as in Mt 21:22; Mr 11:23; Ro 14:23;
Jas 1:6. “He was not divided in his mind by unbelief”
(instrumental case). Waxed strong through faith [enedunamōthē
tēi pistei]. First aorist passive again of [endunamoō], late
word to empower, to put power in, in LXX and Paul and Ac 9:22.
4:21 Being fully assured [plērophorētheis]. First aorist
passive participle of [plērophoreō], from [plērophoros] and this
from [plērēs] and [pherō], to bear or bring full (full measure),
to settle fully. Late word, first in LXX but frequent in papyri
in sense of finishing off or paying off. See on Lu 1:1; Ro
14:5. What he had promised [ho epēggeltai]. Perfect middle
indicative of [epaggellomai], to promise, retained in indirect
discourse according to usual Greek idiom. He was able [dunatos
estin]. Present active indicative retained in indirect
discourse. The verbal adjective [dunatos] with [estin] is here
used in sense of the verb [dunatai] (Lu 14:31; Ac 11:17).
4:23 That [hoti]. Either recitative or declarative [hoti]. It
makes sense either way.
4:24 Him that raised up Jesus [ton egeiranta Iēsoun]. First
aorist active articular participle of [egeirō], to raise up. The
fact of the Resurrection of Jesus is central in Paul’s gospel
(1Co 15:4ff.).
4:25 For our justification [dia tēn dikaiōsin hēmōn]. The
first clause [paredothē dia ta paraptōmata] is from Isa
53:12. The first [dia] with [paraptōmata] is probably
retrospective, though it will make sense as prospective (to make
atonement for our transgressions). The second [dia] is quite
clearly prospective with a view to our justification. Paul does
not mean to separate the resurrection from the death of Christ in
the work of atonement, but simply to show that the resurrection
is at one with the death on the Cross in proof of Christ’s
claims.
Chapter 5
5:1 Being therefore justified by faith [dikaiōthentes oun ek
pisteōs]. First aorist passive participle of [dikaioō], to set
right and expressing antecedent action to the verb [echōmen]. The [oun] refers to
the preceding conclusive argument (chapters 1 to
4) that this is done by faith. Let us have peace with God [eirēnēn echōmen pros ton theon]. This is the correct text
beyond a doubt, the present active subjunctive, not [echomen]
(present active indicative) of the Textus Receptus which even the
American Standard Bible accepts. It is curious how perverse many
real scholars have been on this word and phrase here. Godet, for
instance. Vincent says that “it is difficult if not impossible to
explain it.” One has only to observe the force of the tense to
see Paul’s meaning clearly. The mode is the volitive subjunctive
and the present tense expresses linear action and so does not
mean “make peace” as the ingressive aorist subjunctive [eirēnēn
schōmen] would mean. A good example of [schōmen] occurs in Mt
21:38 [schōmen tēn klēronomian autou] where it means: “Let us
get hold of his inheritance.” Here [eirēnēn echōmen] can only
mean: “Let us enjoy peace with God” or “Let us retain peace with
God.” We have in Ac 9:31 [eichen eirēnēn] (imperfect and so
linear), the church “enjoyed peace,” not “made peace.” The
preceding justification [dikaiōthentes] “made peace with God.”
Observe [pros] (face to face) with [ton theon] and [dia]
(intermediate agent) with [tou kuriou].
5:2 We have had [eschēkamen]. Perfect active indicative of
[echō]
(same verb as [echōmen], still have it. Our access
[ten prosagōgēn]. Old word from [prosagō], to bring to, to
introduce. Hence “introduction,” “approach.” Elsewhere in N.T.
only Eph 2:18; 3:12. Wherein we stand [en hēi hestēkamen].
Perfect active (intransitive) indicative of [histēmi]. Grace is
here present as a field into which we have been introduced and
where we stand and we should enjoy all the privileges of this
grace about us. Let us rejoice [kauchōmetha]. “Let us exult.”
Present middle subjunctive (volitive) because [echōmen] is
accepted as correct. The exhortation is that we keep on enjoying
peace with God and keep on exulting in hope of the glory of God.
5:3 But let us also rejoice in our tribulations [alla kai
kauchōmetha en tais thlipsesin]. Present middle subjunctive of
same verb as in verse 2. [Kauchōmai] is more than “rejoice,”
rather “glory,” “exult.” These three volitive subjunctives
[echōmen, kauchōmetha], twice) hold up the high ideal for the
Christian after, and because of, his being set right with God. It
is one thing to submit to or endure tribulations without
complaint, but it is another to find ground of glorying in the
midst of them as Paul exhorts here.
5:4 Knowing [eidotes]. Second perfect participle of [eidon]
[oida], giving the reason for the previous exhortation to glory
in tribulations. He gives a linked chain, one linking to the
other (tribulation [thlipsis], patience [hupomonē], experience [dokimē], hope
[elpis]
running into verse 5. On [dokimē], see
2Co 2:9.
5:5 Hath been shed abroad [ekkechutai]. Perfect passive
indicative of [ekcheō], to pour out. “Has been poured out” in our
hearts.
5:6 For [eti gar]. So most documents, but B reads [ei ge]
which Westcott and Hort use in place of [gar]. While we were yet
weak [ontōn hēmōn asthenōn eti]. Genitive absolute. The second
[eti] (yet) here
probably gave rise to the confusion of text over [eti gar] above. In due season
[kata kairon]. Christ came
into the world at the proper time, the fulness of the time (Ga
4:4; Eph 1:10; Tit 1:3). I or the ungodly
[huper asebōn]. In
behalf, instead of. See about [huper] on Ga 3:13 and also verse 7 here.
5:7 Scarcely [molis]. Common adverb from [molos], toil. See
on Ac 14:18. As between [dikaios], righteous, and [agathos],
good, Lightfoot notes “all the difference in the world” which he
shows by quotations from Plato and Christian writers, a
difference of sympathy mainly, the [dikaios] man being
“absolutely without sympathy” while the [agathos] man “is
beneficent and kind.” Would even dare [kai tolmāi]. Present
active indicative of [tolmaō], to have courage. “Even dares to.”
Even so in the case of the kindly sympathetic man courage is
called for to make the supreme sacrifice. Perhaps [tacha].
Common adverb (perhaps instrumental case) from [tachus] (swift).
Only here in N.T.
5:8 His own love [tēn heautou agapēn]. See Joh 3:16
as the
best comment here. While we were yet sinners [eti hamartōlōn
ontōn]. Genitive absolute again. Not because we were Jews or
Greeks, rich or poor, righteous or good, but plain sinners. Cf.
Lu 18:13, the plea of the publican, “[moi tōi hamartōlōi].”
5:9 Much more then [pollōi oun mallon]. Argument from the
greater to the less. The great thing is the justification in
Christ’s blood. The final salvation [sōthēsometha], future
passive indicative) is less of a mystery.
5:10 We were reconciled to God [katēllagēmen tōi theōi].
Second aorist passive indicative of [katallassō] for which great
Pauline word see on 2Co 5:18f. The condition is the first
class. Paul does not conceive it as his or our task to reconcile
God to us. God has attended to that himself (Ro 3:25f.). We
become reconciled to God by means of the death of God’s Son.
“Much more” again we shall be saved “by his life” [en tēi zōēi
autou]. “In his life,” for he does live, “ever living to
intercede for them” (Heb 7:25).
5:11 But also glorying in God [alla kai kauchōmenoi en tōi
theōi]. Basis of all the exultation above (verses 1-5).
Through whom we have now received the reconciliation [di hou
nun tēn katallagēn elabomen]. Second aorist active indicative of [lambanō], looked
at as a past realization, “now” [nun] in
contrast with the future consummation and a sure pledge and
guarantee of it.
5:12 Therefore [dia touto]. “For this reason.” What reason?
Probably the argument made in verses 1-11, assuming our
justification and urging exultant joy in Christ because of the
present reconciliation by Christ’s death and the certainty of
future final salvation by his life. As through one man [hōsper
di’ henos anthrōpou]. Paul begins a comparison between the
effects of Adam’s sin and the effects of the redemptive work of
Christ, but he does not give the second member of the comparison.
Instead of that he discusses some problems about sin and death
and starts over again in verse 15. The general point is plain
that the effects of Adam’s sin are transmitted to his
descendants, though he does not say how it was done whether by
the natural or the federal headship of Adam. It is important to
note that Paul does not say that the whole race receives the full
benefit of Christ’s atoning death, but only those who do. Christ
is the head of all believers as Adam is the head of the race. In
this sense Adam “is a figure of him that was to come.” Sin
entered into the world [hē hamartia eis ton kosmon eisēlthen].
Personification of sin and represented as coming from the outside
into the world of humanity. Paul does not discuss the origin of
evil beyond this fact. There are some today who deny the fact of
sin at all and who call it merely “an error of mortal mind” (a
notion) while others regard it as merely an animal inheritance
devoid of ethical quality. And so death passed unto all men [kai houtōs eis pantas anthrōpous diēlthen]. Note use of [dierchomai] rather than
[eiserchomai], just before, second
aorist active indicative in both instances. By “death” in Ge 2:17; 3:19
physical death is meant, but in verses 17, 21
eternal death is Paul’s idea and that lurks constantly behind
physical death with Paul. For that all sinned [eph’ hōi pantes
hēmarton]. Constative (summary) aorist active indicative of [hamartanō], gathering
up in this one tense the history of the
race (committed sin). The transmission from Adam became facts of
experience. In the old Greek [eph’ hōi] usually meant “on
condition that,” but “because” in N.T. (Robertson, Grammar, p. 963).
5:13 Until the law [achri nomou]. Until the Mosaic law. Sin
was there before the Mosaic law, for the Jews were like Gentiles
who had the law of reason and conscience (2:12-16), but the
coming of the law increased their responsibility and their guilt
(2:9). Sin is not imputed [hamartia de ouk ellogeitai].
Present passive indicative of late verb [ellogaō] [-eō] from [en] and
[logos], to
put down in the ledger to one’s account,
examples in inscription and papyri. When there is no law [mē
ontos nomou]. Genitive absolute, no law of any kind, he means.
There was law before the Mosaic law. But what about infants and
idiots in case of death? Do they have responsibility? Surely not.
The sinful nature which they inherit is met by Christ’s atoning
death and grace. No longer do men speak of “elect infants.”
5:14 Even over them that had not sinned after the likeness of
Adam’s transgression [kai epi tous mē hamartēsantas epi tōi
homoiōmati tēs parabaseōs Adam]. Adam violated an express
command of God and Moses gave the law of God clearly. And yet sin
and death followed all from Adam on till Moses, showing clearly
that the sin of Adam brought terrible consequences upon the race.
Death has come upon infants and idiots also as a result of sin,
but one understands Paul to mean that they are not held
responsible by the law of conscience. A figure [tupos]. See
on Ac 7:43; 1Th 1:7; 2Th 3:9; 1Co 10:6 for this word. Adam is a
type of Christ in holding a relation to those affected by the
headship in each case, but the parallel is not precise as Paul
shows.
5:15 But not as the trespass [all’ ouch hōs]. It is more
contrast than parallel: “the trespass” [to paraptōma], the slip,
fall to one side) over against the free gift [to charisma], of
grace [charis]. Much more [pollōi mallon]. Another a
fortiori argument. Why so? As a God of love he delights much
more in showing mercy and pardon than in giving just punishment
(Lightfoot). The gift surpasses the sin. It is not necessary to
Paul’s argument to make “the many” in each case correspond, one
relates to Adam, the other to Christ.
5:16 Through one that sinned [di’ henos hamartēsantos].
“Through one having sinned.” That is Adam. Another contrast,
difference in source [ek]. Of one [ex henos]. Supply [paraptōmatos], Adam’s one
transgression. Of many trespasses [ek pollōn paraptōmatōn]. The gift by Christ grew out of
manifold sins by Adam’s progeny. Justification [dikaiōma].
Act of righteousness, result, ordinance (1:32; 2:26;
8:4),
righteous deed (5:18), verdict as here (acquittal).
5:17 Much more [pollōi mallon]. Argument a fortiori again.
Condition of first class assumed to be true. Note balanced words
in the contrast (transgression [paraptōmati], grace [charitos];
death [thanatos], life [zōēi]; the one or Adam [tou henos], the
one Jesus Christ; reign [basileuō] in both).
5:18 So then [ara oun]. Conclusion of the argument. Cf.
7:3, 25; 8:12, etc. Paul resumes the parallel between Adam and
Christ begun in verse 12 and interrupted by explanation
(13f.) and contrast (15-17).
Through one trespass [di’
henos paraptōmatos]. That of Adam. Through one act of
righteousness [di’ henos dikaiōmatos]. That of Christ. The
first “unto all men” [eis pantas anthrōpous] as in verse 12,
the second as in verse 17 “they that receive, etc.”
5:19 Here again we have “the one” [tou henos] with both Adam
and Christ, but “disobedience” [parakoēs], for which see 2Co
10:6) contrasted with “obedience” [hupakoēs], the same verb [kathistēmi], old verb,
to set down, to render, to constitute
[katestathēsan], first aorist passive indicative, [katastathēsontai], future passive),
and “the many” [hoi
polloi] in both cases (but with different meaning as with “all
men” above).
5:20 Came in beside [pareisēlthen]. Second aorist active
indicative of double compound [pareiserchomai], late verb, in
N.T. only here and Ga 2:4 which see. See also [eisēlthen] in
verse 12. The Mosaic law came into this state of things, in
between Adam and Christ. That the trespass might abound [hina
pleonasēi to paraptōma]. It is usual to explain [hina] here as
final, as God’s ultimate purpose. So Denney who refers to Ga
3:19ff.; Ro 7:7f. But Chrysostom explains [hina] here as [ekbasis] (result). This
is a proper use of [hina] in the Koinē
as we have seen. If we take it so here, the meaning is “so that
the trespass abounded” (aorist active subjunctive of [pleonasō],
late verb, see on 2Th 1:3; 2Co 8:15). This was the actual
effect of the Mosaic law for the Jews, the necessary result of
all prohibitions. Did abound more exceedingly [hupereperisseusen]. First aorist active indicative of [huperperisseuō]. Late verb,
in N.T. only here and 2Co 7:4
which see. A strong word. If [pleonazō] is comparative [pleon] [perisseuō] is superlative
(Lightfoot) and then [huperperisseuō]
goes the superlative one better. See [huperpleonazō] in 1Ti
1:14. The flood of grace surpassed the flood of sin, great as
that was (and is).
5:21 That—even so grace might reign [hina—houtos kai hē
charis basileusēi]. Final [hina] here, the purpose of God and
the goal for us through Christ. Lightfoot notes the force of the
aorist indicative [ebasileusen], established its throne) and the
aorist subjunctive [basileusēi], might establish its throne),
the ingressive aorist both times. “This full rhetorical close has
almost the value of a doxology” (Denney).
Chapter 6
6:1 What shall we say then? [ti oun eroumen?]. “A debater’s
phrase” (Morison). Yes, and an echo of the rabbinical method of
question and answer, but also an expression of exultant victory
of grace versus sin. But Paul sees the possible perversion of
this glorious grace. Shall we continue in sin? [epimenōmen tēi
hamartiāi?]. Present active deliberative subjunctive of [epimenō], old verb to tarry
as in Ephesus (1Co 16:8) with
locative case. The practice of sin as a habit (present tense) is
here raised. That grace may abound [hina hē charis
pteonasēi]. Final clause with ingressive aorist subjunctive, to
set free the superfluity of grace alluded to like putting money
in circulation. Horrible thought [mē genoito] and yet Paul
faced it. There are occasionally so-called pietists who actually
think that God’s pardon gives them liberty to sin without penalty
(cf. the sale of indulgences that stirred Martin Luther).
6:2 Died to sin [apethanomen tēi hamartiāi]. Second aorist
active of [apothnēskō] and the dative case. When we surrendered
to Christ and took him as Lord and Saviour. Qualitative relative
[hoitines], we the very ones who). How [pōs]. Rhetorical
question.
6:3 Were baptized into Christ [ebaptisthēmen eis Christon].
First aorist passive indicative of [baptizō]. Better, “were
baptized unto Christ or in Christ.” The translation “into” makes
Paul say that the union with Christ was brought to pass by means
of baptism, which is not his idea, for Paul was not a
sacramentarian. [Eis] is at bottom the same word as [en]. Baptism
is the public proclamation of one’s inward spiritual relation to
Christ attained before the baptism. See on Ga 3:27 where it is
like putting on an outward garment or uniform. Into his death [eis ton thanaton autou]. So here “unto his death,” “in
relation to his death,” which relation Paul proceeds to explain
by the symbolism of the ordinance.
6:4 We were buried therefore with him by means of baptism unto
death [sunetaphēmen oun autōi dia tou baptismatos eis ton
thanaton]. Second aorist passive indicative of [sunthaptō], old
verb to bury together with, in N.T. only here and Col 2:12.
With associative instrumental case [autōi] and “by means of
baptism unto death” as in verse 3.
In newness of life [en
kainotēti zōēs]. The picture in baptism points two ways,
backwards to Christ’s death and burial and to our death to sin
(verse 1), forwards to Christ’s resurrection from the dead and
to our new life pledged by the coming out of the watery grave to
walk on the other side of the baptismal grave (F. B. Meyer).
There is the further picture of our own resurrection from the
grave. It is a tragedy that Paul’s majestic picture here has been
so blurred by controversy that some refuse to see it. It should
be said also that a symbol is not the reality, but the picture of
the reality.
6:5 For if we have become united with him by the likeness of his
death [ei gar sumphutoi gegonamen tōi homoiōmati tou thanatou
autou]. Condition of the first class, assumed to be true. [Sumphutoi] is old verbal
adjective from [sumphuō], to grow
together. Baptism as a picture of death and burial symbolizes our
likeness to Christ in his death. We shall be also united in the
likeness of his resurrection [alla kai tēs anastaseōs
esometha]. The conclusion to the previous condition introduced
by [alla kai] as often and [toi homoiōmati] (in the likeness)
must be understood before [tēs anastaseōs] (of his resurrection).
Baptism is a picture of the past and of the present and a
prophecy of the future, the matchless preacher of the new life in
Christ.
6:6 Our old man [ho palaios hēmōn anthrōpos]. Only in Paul
(here, Col 3:9; Eph 4:22). Was crucified with him
[sunestaurōthē]. See on Ga 2:19 for this boldly picturesque
word. This took place not at baptism, but only pictured there. It
took place when “we died to sin” (verse 1).
The body of sin [to sōma tēs hamartias]. “The body of which sin has taken
possession” (Sanday and Headlam), the body marked by sin. That
so we should no longer be in bondage to sin [tou mēketi
douleuein hēmas tēi hamartiāi]. Purpose clause with [tou] and
the present active infinitive of [douleuō], continue serving sin
(as slaves). Adds “slavery” to living in sin (verse 2).
6:7 Is justified [dedikaiōtai]. Perfect passive indicative of
[dikaioō], stands justified, set free from, adding this great
word to death and life of verses 1, 2.
6:8 With Christ [sun Christōi]. As pictured by baptism, the
crucifixion with Christ of verse 6.
6:9 Dieth no more [ouketi apothnēskei]. “Christ’s particular
death occurs but once” (Shedd). See Heb 10:10. A complete
refutation of the “sacrificial” character of the “mass.”
6:10 The death that he died [ho apethanen]. Neuter relative,
cognative accusative with [apethanen]. Once [ephapax]. Once
and once only (Heb 9:26f.), not [pote] (once upon a time). The
life that he liveth [ho zēi]. Cognate accusative of the relative.
6:11 Reckon ye also yourselves [kai humeis logizesthe].
Direct middle imperative of [logizomai] and complete proof that
Paul does not mean that baptism makes one dead to sin and alive
to God. That is a spiritual operation “in Christ Jesus” and only
pictured by baptism. This is a plea to live up to the ideal of
the baptized life.
6:12 Reign [basileuetō]. Present active imperative, “let not
sin continue to reign” as it did once (5:12).
Mortal
[thnētoi]. Verbal adjective from [thnēskō], subject to death.
The reign of sin is over with you. Self-indulgence is
inconsistent with trust in the vicarious atonement. That ye
should obey [eis to hupakouein]. With a view to obeying.
6:13 Neither present [mēde paristanete]. Present active
imperative in prohibition of [paristanō], late form of [paristēmi], to place beside.
Stop presenting your members or do
not have the habit of doing so, “do not go on putting your
members to sin as weapons of unrighteousness.” Instruments
[hopla]. Old word for tools of any kind for shop or war (Joh
18:3; 2Co 6:7; 10:4; Ro 13:12). Possibly here figure of two
armies arrayed against each other (Ga 5:16-24), and see [hopla
dikaiosunēs] below. The two sets of [hopla] clash. But present
yourselves unto God [alla parastēsate heautous tōi theōi].
First aorist active imperative of [paristēmi], same verb, but
different tense, do it now and completely. Our “members” [melē]
should be at the call of God “as alive from the dead.”
6:14 Shall not have dominion [ou kurieusei]. Future active
indicative of [kurieuō], old verb from [kurios], “shall not lord
it over you,” even if not yet wholly dead. Cf. 2Co 1:24.
6:15 What then? [ti oun?]. Another turn in the argument about
the excess of grace. Shall we sin? [hamartesōmen?]. First
aorist active deliberative subjunctive of [hamartanō]. “Shall we
commit sin” (occasional acts of sin as opposed to the life of sin
as raised by [epimenōmen tēi hamartiāi] in verse 1)?
Because [hoti]. The same reason as in verse 1 and taken up from the
very words in verse 14. Surely, the objector says, we may take
a night off now and then and sin a little bit “since we are under
grace.”
6:16 His servants ye are whom ye obey [douloi este hōi
hupakouete]. Bondservants, slaves of the one whom ye obey,
whatever one’s profession may be, traitors, spies sometimes they
are called. As Paul used the figure to illustrate death to sin
and resurrection to new life in Christ and not in sin, so now he
uses slavery against the idea of occasional lapses into sin.
Loyalty to Christ will not permit occasional crossing over to the
other side to Satan’s line.
6:17 Whereas ye were [ēte]. Imperfect but no “whereas” in the
Greek. Paul is not grateful that they were once slaves of sin,
but only that, though they once were, they turned from that
state. To that form of doctrine whereunto ye were delivered
[eis hon paredothēte tupon didachēs]. Incorporation of the
antecedent [tupon didachēs] into the relative clause: “to which
form of doctrine ye were delivered.” See on 5:14 for [tupon].
It is hardly proper to take “form” here to refer to Paul’s gospel
(2:16), possibly an allusion to the symbolism of baptism which
was the outward sign of the separation.
6:18 Ye became servants of righteousness [edoulōthēte tēi
dikaiosunēi]. First aorist passive indicative of [douloō], to
enslave. “Ye were made slaves to righteousness.” You have simply
changed masters, no longer slaves of sin (set free from that
tyrant), but ye are slaves of righteousness. There is no middle
ground, no “no man’s land” in this war.
6:19 I speak after the manner of men [anthrōpinon legō]. “I
speak a human word.” He begs pardon for using “slaving” in
connection with righteousness. But it is a good word, especially
for our times when self-assertiveness and personal liberty bulk
so large in modern speech. See 3:5; Ga 3:15 where he uses [kata
anthrōpon]. Because of the infirmity of your flesh [dia tēn
astheneian tēs sarkos humōn]. Because of defective spiritual
insight largely due to moral defects also. Servants to
uncleanness [doula tēi akatharsiāi]. Neuter plural form of [doulos] to agree with
[melē] (members). Patently true in sexual
sins, in drunkenness, and all fleshly sins, absolutely slaves
like narcotic fiends. So now [houtōs nun]. Now that you are
born again in Christ. Paul uses twice again the same verb [paristēmi], to present
[parestēsate, parastēsate]. Servants
to righteousness [doula tēi dikaiosunēi]. Repeats the idea of
verse 18. Unto sanctification [eis hagiasmon]. This the
goal, the blessed consummation that demands and deserves the new
slavery without occasional lapses or sprees (verse 15). This
late word appears only in LXX, N.T., and ecclesiastical writers
so far. See on 1Th 4:3; 1Co 1:30. Paul includes sanctification
in his conception of the God-kind (1:17) of righteousness (both
justification, 1:18-5:21 and sanctification, chapters 6-8).
It is a life process of consecration, not an instantaneous act.
Paul shows that we ought to be sanctified (6:1-7:6) and
illustrates the obligation by death (6:1-14), by slavery
(6:15-23), and by marriage (7:1-6).
6:20 Free in regard of righteousness [eleutheroi tēi
dikaiosunēi]. Ye wore no collar of righteousness, but freely did
as ye pleased. They were “free.” Note dative case, personal
relation, of [dikaiosunēi].
6:21 What fruit then had ye at that time? [tina oun karpon
eichete tote?]. Imperfect active, used to have. A pertinent
question. Ashes in their hands now. They are ashamed now of the
memory of them. The end of them is death.
6:22 Ye have your fruit unto sanctification [echete ton karpon
humōn eis hagiasmon]. Freedom from sin and slavery to God bring
permanent fruit that leads to sanctification. And the end
eternal life [to de telos zōēn aiōnion]. Note accusative case [zōēn aiōnion], object
of [echete] (ye have), though [thanatos]
in contrast above is nominative.
6:23 Wages [opsōnia]. Late Greek for wages of soldier, here
of sin. See on Lu 3:14; 1Co 9:7; 2Co 11:8. Sin pays its wages
in full with no cut. But eternal life is God’s gift [charisma],
not wages. Both [thanatos] and [zōēn] are eternal [aiōnion].
Chapter 7
7:1 To men that know the law [ginōskousin nomon]. Dative
plural of present active participle of [ginōskō]. The Romans,
whether Jews or Gentiles, knew the principle of law. A man
[tou anthrōpou]. “The person,” generic term [anthrōpos], not
[anēr].
7:2 The wife that hath a husband [hē hupandros gunē]. Late
word, under (in subjection to) a husband. Here only in N.T. Is
bound [dedetai]. Perfect passive indicative, stands bound. By
law [nomōi]. Instrumental case. To the husband while he liveth
[tōi zōnti andri]. “To the living husband,” literally.
But if the husband die [ean de apothanēi ho anēr]. Third
class condition, a supposable case [ean] and the second aorist
active subjunctive). She is discharged [katērgētai]. Perfect
passive indicative of [katargeō], to make void. She stands free
from the law of the husband. Cf. 6:6.
7:3 While the husband liveth [zōntos tou andros]. Genitive
absolute of present active participle of [zaō]. She shall be
called [chrēmatisei]. Future active indicative of [chrēmatizō], old verb, to receive
a name as in Ac 11:26, from [chrēma], business, from [chraomai], to use,
then to give an oracle, etc. An adulteress [moichalis]. Late word, in
Plutarch, LXX. See on Mt 12:39. If she be joined [ean
genētai]. Third class condition, “if she come to.” So that she
is no adulteress [tou mē einai autēn moichalida]. It is a fact
that [tou] and the infinitive is used for result as we saw in
1:24. Conceived result may explain the idiom here.
7:4 Ye also were made to the law [kai humeis ethanatōthēte].
First aorist indicative passive of [thanatoō], old verb, to put
to death (Mt 10:21) or to make to die (extinct) as here and
Ro
8:13. The analogy calls for the death of the law, but Paul
refuses to say that. He changes the structure and makes them dead
to the law as the husband (6:3-6). The relation of marriage is
killed “through the body of Christ” as the “propitiation”
(3:25) for us. Cf. Col 1:22.
That we should be joined to
another [eis to genesthai heterōi]. Purpose clause with [eis
to] and the infinitive. First mention of the saints as wedded to
Christ as their Husband occurs in 1Co 6:13; Ga 4:26. See
further Eph 5:22-33. That we might bring forth fruit unto God
[hina karpophorēsōmen tōi theōi]. He changes the metaphor to
that of the tree used in 6:22.
7:5 In the flesh [en tēi sarki]. Same sense as in 6:19 and
7:18, 25. The “flesh” is not inherently sinful, but is subject
to sin. It is what Paul means by being “under the law.” He uses [sarx] in a good
many senses. Sinful passions [ta pathēmata
tōn hamartiōn]. “Passions of sins” or marked by sins.
Wrought [energeito]. Imperfect middle of [energeō], “were active.”
To
bring forth fruit unto death [eis to karpophorēsai tōi
thanatōi]. Purpose clause again. Vivid picture of the seeds of
sin working for death.
7:6 But now [nuni de]. In the new condition. Wherein we were holden
[en hōi kateichometha]. Imperfect passive of [katechō],
picture of our former state (same verb in 1:18).
In newness of
spirit [en kainotēti pneumatos]. The death to the letter of
the law (the old husband) has set us free to the new life in
Christ. So Paul has shown again the obligation on us to live for
Christ.
7:7 Is the law sin? [ho nomos hamartia?]. A pertinent query
in view of what he had said. Some people today oppose all
inhibitions and prohibitions because they stimulate violations.
That is half-baked thinking. I had not known sin [tēn
hamartian ouk egnōn]. Second aorist indicative of [ginōskō], to
know. It is a conclusion of a second class condition, determined
as unfulfilled. Usually [an] is used in the conclusion to make it
plain that it is second class condition instead of first class,
but occasionally it is not employed when it is plain enough
without as here (Joh 16:22,24). See on Ga 4:15.
So as to I
had not known coveting (lust), [epithumian ouk ēidein]. But all
the same the law is not itself sin nor the cause of sin. Men with
their sinful natures turn law into an occasion for sinful acts.
7:8 Finding occasion [aphormēn labousa]. See 2Co 5:12;
11:12; Ga 5:13 for [aphormēn], a starting place from which to
rush into acts of sin, excuses for doing what they want to do.
Just so drinking men use the prohibition laws as “occasions” for
violating them. Wrought in me [kateirgasato en emoi]. First
aorist active middle indicative of the intensive verb [katergazomai], to work out
(to the finish), effective aorist.
The command not to lust made me lust more. Dead [nekra].
Inactive, not non-existent. Sin in reality was there in a dormant state.
7:9 I was alive [ezōn]. Imperfect active. Apparently, “the
lost paradise in the infancy of men” (Denney), before the
conscience awoke and moral responsibility came, “a seeming life”
(Shedd). Sin revived [hē hamartia anezēsen]. Sin came back to
life, waked up, the blissful innocent stage was over, “the
commandment having come” [elthousēs tēs entolēs], genitive
absolute). But I died [egō de apethanon]. My seeming life was
over for I was conscious of sin, of violation of law. I was dead
before, but I did not know. Now I found out that I was
spiritually dead.
7:10 This I found unto death [heurethē moi—hautē eis
thanaton]. Literally, “the commandment the one for (meant for)
life, this was found for me unto death.” First aorist (effective)
passive indicative of [heuriskō], to find, not active as the
English has it. It turned out so for me (ethical dative).
7:11 Beguiled me [exēpatēsen me]. First aorist active
indicative of [exapataō], old verb, completely [ex] made me
lose my way [a] privative, [pateō], to walk). See on 1Co 3:18;
2Co 11:3. Only in Paul in N.T. Slew me [apekteinen]. First
aorist active indicative of [apokteinō], old verb. “Killed me
off,” made a clean job of it. Sin here is personified as the
tempter (Ge 3:13).
7:12 Holy, and righteous, and good [hagia kai dikaia kai
agathē]. This is the conclusion (wherefore, [hōste] to the
query in verse 7. The commandment is God’s and so holy like
Him, just in its requirements and designed for our good. The
modern revolt against law needs these words.
7:13 Become death unto me? [emoi egeneto thanatos?]. Ethical
dative [emoi] again. New turn to the problem. Admitting the
goodness of God’s law, did it issue in death for me? Paul repels
[mē genoito] this suggestion. It was sin that (But sin, [alla
hē hamartia] “became death for me.” That it might be shown
[hina phanēi]. Final clause, [hina] and second aorist passive
subjunctive of [phainō], to show. The sinfulness of sin is
revealed in its violations of God’s law. By working death to me [moi katergazomenē thanaton]. Present middle participle, as an
incidental result. Might become exceedingly sinful [genētai
kath’ huperbolēn hamartōlos]. Second aorist middle subjunctive
of [ginomai] with [hina] in final clause. On [kath’ huperbolēn],
see on 1Co 12:31. Our hyperbole is the Greek [huperbolē]. The
excesses of sin reveal its real nature. Only then do some people
get their eyes opened.
7:14 Spiritual [pneumatikos]. Spirit-caused and spirit-given
and like the Holy Spirit. See 1Co 10:3f. But I am carnal
[egō de sarkinos eimi]. “Fleshen” as in 1Co 3:1 which see,
more emphatic even than [sarkikos],” a creature of flesh.” Sold
under sin [pepramenos hupo tēn hamartian]. Perfect passive
participle of [pipraskō], old verb, to sell. See on Mt 13:46; Ac
2:45, state of completion. Sin has closed the mortgage and owns its slave.
7:15 I know not [ou ginōskō]. “I do not recognize” in its
true nature. My spiritual perceptions are dulled, blinded by sin
(2Co 4:4). The dual life pictured here by Paul finds an echo in
us all, the struggle after the highest in us (“what I really
wish,” [ho thelō], to practise it steadily, [prassō] and the
slipping into doing [poiō] “what I really hate” [ho misō] and
yet sometimes do. There is a deal of controversy as to whether
Paul is describing his struggle with sin before conversion or
after it. The words “sold under sin” in verse 14 seem to turn
the scale for the pre-conversion period. “It is the unregenerate
man’s experience, surviving at least in memory into regenerate
days, and read with regenerate eyes” (Denney).
7:16 I consent unto the law [sunphēmi tōi nomōi]. Old verb,
here only in N.T., with associative instrumental case. “I speak
with.” My wanting [thelō] to do the opposite of what I do
proves my acceptance of God’s law as good [kalos].
7:17 So now [nuni de]. A logical contrast, “as the case
really stands.” But sin that dwelleth in me [all’ hē enoikousa
en emoi hamartia]. “But the dwelling in me sin.” Not my true
self, my higher personality, but my lower self due to my slavery
to indwelling sin. Paul does not mean to say that his whole self
has no moral responsibility by using this paradox. “To be saved
from sin, a man must at the same time own it and disown it”
(Denney).
7:18 In me [en emoi]. Paul explains this by “in my flesh”
[en tēi sarki mou], the unregenerate man “sold under sin” of
verse 14. No good thing [ouk—agathon]. “Not absolutely
good.” This is not a complete view of man even in his
unregenerate state as Paul at once shows. For to will is present
with me [to gar thelein parakeitai moi]. Present middle
indicative of [parakeimai], old verb, to lie beside, at hand,
with dative [moi]. Only here in N.T. The wishing is the better
self, the doing not the lower self.
7:19 But the evil which I would not [alla ho ou thelō kakon].
Incorporation of the antecedent into the relative clause, “what
evil I do not wish.” An extreme case of this practise of evil is
seen in the drunkard or the dope-fiend.
7:20 It is no more I that do it [ouketi egō katergazomai
auto]. Just as in verse 17, “no longer do I do it” (the real
[Ego], my
better self), and yet there is responsibility and guilt
for the struggle goes on.
7:21 The law [ton nomon]. The principle already set forth
[ara], accordingly) in verses 18, 19. This is the way it works,
but there is no surcease for the stings of conscience.
7:22 For I delight in [sunēdomai gar]. Old verb, here alone
in N.T., with associative instrumental case, “I rejoice with the
law of God,” my real self “after the inward man” [kata ton esō
anthrōpon] of the conscience as opposed to “the outward man”
(2Co 4:16; Eph 3:16).
7:23 A different law [heteron nomon]. For the distinction
between [heteros] and [allos], see Ga 1:6f. Warring against
[antistrateuomenon]. Rare verb (Xenophon) to carry on a
campaign against. Only here in N.T. The law of my mind [tōi
nomōi tou noos]. The reflective intelligence Paul means by [noos], “the inward man”
of verse 22. It is this higher self
that agrees that the law of God is good (12, 16, 22).
Bringing me into captivity [aichmalōtizonta]. See on this late and
vivid verb for capture and slavery Lu 21:24; 2Co 10:5. Surely
it is a tragic picture drawn by Paul with this outcome, “sold
under sin” (14), “captivity to the law of sin” (23). The
ancient writers (Plato, Ovid, Seneca, Epictetus) describe the
same dual struggle in man between his conscience and his deeds.
7:24 O wretched man that I am [talaipōros egō anthrōpos].
“Wretched man I.” Old adjective from [tlaō], to bear, and [pōros], a callus. In
N.T. only here and Re 3:17. “A
heart-rending cry from the depths of despair” (Sanday and
Headlam). Out of the body of this death [ek tou sōmatos tou
thanatou toutou]. So the order of words demands. See verse 13
for “death” which finds a lodgment in the body (Lightfoot). If
one feels that Paul has exaggerated his own condition, he has
only to recall 1Ti 1:15 when he describes himself a chief of
sinners. He dealt too honestly with himself for Pharisaic
complacency to live long.
7:25 I thank God [charis tōi theōi]. “Thanks to God.” Note of
victory over death through Jesus Christ our Lord.” So then I
myself [ara oun autos egō]. His whole self in his unregenerate
state gives a divided service as he has already shown above. In
6:1-7:6 Paul proved the obligation to be sanctified. In
7:7-8:11 he discusses the possibility of sanctification, only
for the renewed man by the help of the Holy Spirit.
Chapter 8
8:1 Therefore now [ara nun]. Two particles. Points back to
the triumphant note in 7:25 after the preceding despair.
No
condemnation [ouden katakrima]. As sinners we deserved
condemnation in our unregenerate state in spite of the struggle.
But God offers pardon “to those in Christ Jesus [tois en
Christōi Iēsou]. This is Paul’s Gospel. The fire has burned on
and around the Cross of Christ. There and there alone is safety.
Those in Christ Jesus can lead the consecrated, the crucified,
the baptized life.
8:2 The law of the Spirit of life [ho nomos tou pneumatos tēs
zōēs]. The principle or authority exercised by the Holy Spirit
which bestows life and which rests “in Christ Jesus.” Made me
free [ēleutherōsen me]. First aorist active indicative of the
old verb [eleutheroō] for which see Ga 5:1. Aleph B have [se]
(thee) instead of [me]. It matters little. We are pardoned, we
are free from the old law of sin and death (7:7-24), we are
able by the help of the Holy Spirit to live the new life in
Christ.
8:3 That the law could not do [to adunaton tou nomou].
Literally, “the impossibility of the law” as shown in 7:7-24,
either nominative absolute or accusative of general reference. No
syntactical connection with the rest of the sentence. In that [en hōi]. “Wherein.”
It was weak [ēsthenei]. Imperfect
active, continued weak as already shown. In the likeness of
sinful flesh [en homoiōmati sarkos hamartias]. For “likeness”
see Php 2:7, a real man, but more than man for God’s “own Son.”
Two genitives “of flesh of sin” (marked by sin), that is the
flesh of man is, but not the flesh of Jesus. And for sin [kai
peri hamartias]. Condensed phrase, God sent his Son also
concerning sin (our sin). Condemned sin in the flesh [katekrine tēn hamartian en tēi sarki]. First aorist active
indicative of [katakrinō]. He condemned the sin of men and the
condemnation took place in the flesh of Jesus. If the article [tēn] had been repeated
before [en tēi sarki] Paul would have
affirmed sin in the flesh of Jesus, but he carefully avoided that
(Robertson, Grammar, p. 784).
8:4 The ordinance of the law [to dikaiōma tou nomou]. “The
requirement of the law.” Might be fulfilled [hina plerōthēi].
Purpose of the death of Christ by [hina] and first aorist passive
subjunctive of [plēroō]. Christ met it all in our stead
(3:21-26). Not after the flesh, but after the Spirit
[mē
kata sarka alla kata pneuma]. The two laws of life [kata sarka]
in 7:7-24, [kata pneuma] 8:1-11). Most likely the Holy Spirit
or else the renewed spirit of man.
8:5 Do mind [phronousin]. Present active indicative of [phroneō],
to think, to put the mind [phrēn] on. See Mt 16:23;
Ro 12:16. For the contrast between [sarx] and [pneuma], see Ga
5:16-24.
8:6 The mind [to phronēma]. The bent or will of the flesh is
death as shown in 7:7-24. Life
[zōē]. In contrast with
“death.” Peace [eirēnē]. As seen in 5:1-5.
8:7 Is not subject [ouch hupotassetai]. Present passive
indicative of [hupotassō], late verb, military term for
subjection to orders. Present tense here means continued
insubordination. Neither indeed can it be [oude gar dunatai].
“For it is not even able to do otherwise.” This helpless state of
the unregenerate man Paul has shown above apart from Christ. Hope
lies in Christ (7:25) and the Spirit of life (8:2).
8:8 Cannot please God [theōi aresai ou dunantai]. Because of
the handicap of the lower self in bondage to sin. This does not
mean that the sinner has no responsibility and cannot be saved.
He is responsible and can be saved by the change of heart through
the Holy Spirit.
8:9 Not in the flesh [ouk en sarki]. Not sold under sin
(7:14) any more. But in the spirit
[alla en pneumati].
Probably, “in the Holy Spirit.” It is not Pantheism or Buddhism
that Paul here teaches, but the mystical union of the believer
with Christ in the Holy Spirit. If so be that [eiper]. “If as
is the fact” (cf. 3:30). The Spirit of Christ
[pneuma
Christou]. The same as “the Spirit of God” just before. See also
Php 1:19; 1Pe 1:11. Incidental argument for the Deity of Christ
and probably the meaning of 2Co 3:18 “the Spirit of the Lord.”
Condition of first class, assumed as true.
8:10 The body is dead [to men sōma nekron]. Has the seeds of
death in it and will die “because of sin.” The spirit is life [to de pneuma zōē]. The redeemed human spirit. He uses [zōē]
(life) instead of [zōsa] (living), “God-begotten, God-sustained
life” (Denney), if Christ is in you.
8:11 Shall quicken [zōopoiēsei]. Future active indicative of
[zōopoieō],
late verb from [zōopoios], making alive. See on 1Co
15:22. Through his Spirit [dia tou pneumatos]. B D L have [dia to pneuma] (because
of the Spirit). Both ideas are true,
though the genitive is slightly more probably correct.
8:12 We are debtors [opheiletai esmen]. See on Ga 5:3;
Ro 1:14. Not to the flesh [ou tēi sarki]. Negative [ou] goes
with preceding verb and [tēi sarki], not with the infinitive [tou
zēin].
8:13 Ye must die [mellete apothnēskein]. Present indicative
of [mellō], to be about to do and present active infinitive of [apothnēskō], to
die. “Ye are on the point of dying.” Eternal
death. By the spirit [pneumati]. Holy Spirit, instrumental
case. Ye shall live [zēsesthe]. Future active indicative of [zaō]. Eternal life.
8:14 Sons of God [huioi theou]. In the full sense of this
term. In verse 16 we have [tekna theou] (children of God).
Hence no great distinction can be drawn between [huios] and [teknon]. The truth
is that [huios] is used in various ways in
the New Testament. In the highest sense, not true of any one
else, Jesus Christ is God’s Son (8:3). But in the widest sense
all men are “the offspring” [genos] of God as shown in Ac
17:28 by Paul. But in the special sense here only those are
“sons of God” who are led by the Spirit of God, those born again
(the second birth) both Jews and Gentiles, “the sons of Abraham”
[huioi Abraam], Ga 3:7), the children of faith.
8:15 The spirit of adoption [pneuma huiothesias]. See on this
term [huiothesia], Ga 4:5. Both Jews and Gentiles receive this
“adoption” into the family of God with all its privileges.
“Whereby we cry, Abba, Father” [en hēi krazomen Abbā ho
patēr]. See Ga 4:6 for discussion of this double use of Father
as the child’s privilege.
8:16 The Spirit himself [auto to pneuma]. The grammatical
gender of [pneuma] is neuter as here, but the Greek used also the
natural gender as we do exclusively as in Joh 16:13 [ekeinos]
(masculine he), [to pneuma] (neuter). See also Joh 16:26
[ho—ekeinos]. It is a grave mistake to use the neuter “it” or
“itself” when referring to the Holy Spirit. Beareth witness with
our spirit [summarturei tōi pneumati hēmōn]. See on Ro 2:15
for this verb with associative instrumental case. See 1Jo
5:10f. for this double witness.
8:17 Joint-heirs with Christ [sunklēronomoi Christou]. A late
rare double compound, in Philo, an Ephesian inscription of the
imperial period (Deissmann, Light from the Ancient East, p. 92), papyri of the Byzantine period. See 8:29 for this idea
expanded. Paul is fond of compounds of [sun], three in this verse
[sunklēronomoi, sunpaschōmen, sundoxasthōmen]. The last (first
aorist passive subjunctive of [sundoxazō] with [hina] (purpose),
late and rare, here only in N.T.
8:18 To us-ward [eis hēmās]. We shall be included in the
radiance of the coming glory which will put in the shadow the
present sufferings. Precisely the same idiom here with [mellousan
doxan] (aorist passive infinitive of [apokaluphthēnai] occurs in
Ga 3:23 with [mellousan pistin], which see.
8:19 The earnest expectation of creation [hē apokaradokia tēs
ktiseōs]. This substantive has so far been found nowhere save
here and Php 1:20, though the verb [apokaradokeō] is common in
Polybius and Plutarch. Milligan (Vocabulary) thinks that Paul
may have made the substantive from the verb. It is a double
compound [apo], off from, [kara], head, [dokeō], Ionic verb, to
watch), hence to watch eagerly with outstretched head. Waiteth
for [apekdechetai]. See on 1Co 1:7; Ga 5:5 for this rare
word (possibly formed by Paul, Milligan). “To wait it out”
(Thayer). The revealing of the sons of God [tēn apokalupsin
tōn huiōn tou theou]. Cf. 1Jo 3:2; 2Th 2:8; Col 3:4. This
mystical sympathy of physical nature with the work of grace is
beyond the comprehension of most of us. But who can disprove it?
8:20 Was subjected [hupetagē]. Second aorist passive
indicative of [hupatassō] (cf. verse 7).
To vanity [tēi
mataiotēti]. Dative case. Rare and late word, common in LXX.
From [mataios], empty, vain. Eph 4:17; 2Pe 2:18.
Not of its
own will [ouch hekousa]. Common adjective, in N.T. only here
and 1Co 9:27. It was due to the effect of man’s sin.
But by
reason of him [alla dia ton]. Because of God. In hope that [eph’ helpidi hoti]. Note the form [helpidi] rather than the
usual [elpidi] and so [eph’]. [Hoti] can be causal “because”
instead of declarative “that.”
8:21 The creation itself [autē hē ktisis]. It is the hope of
creation, not of the Creator. Nature “possesses in the feeling of
her unmerited suffering a sort of presentiment of her future
deliverance” (Godet).
8:22 Groaneth and travaileth in pain [sunstenazei kai
sunōdinei]. Two more compounds with [sun]. Both rare and both
here alone in N.T. Nature is pictured in the pangs of childbirth.
8:23 The first fruits [tēn aparchēn]. Old and common
metaphor. Of the Spirit [tou pneumatos]. The genitive of
apposition. The Holy Spirit came on the great Pentecost and his
blessings continue as seen in the “gifts” in 1Co 12-14, in the
moral and spiritual gifts of Ga 5:22f. And greater ones are to
come (1Co 15:44ff.). Even we ourselves
[kai autoi]. He
repeats for emphasis. We have our “groaning” [stenazomen] as
well as nature. Waiting for [apekdechomenoi]. The same verb
used of nature in verse 19. Our adoption
[huiothesian]. Our
full “adoption” (see verse 15), “the redemption of our body”
[tēn apolutrōsin tou sōmatos hēmōn]. That is to come also. Then
we shall have complete redemption of both soul and body.
8:24 For by hope were we saved [tēi gar elpidi esōthēmen].
First aorist passive indicative of [sōzō]. The case of [elpidi]
is not certain, the form being the same for locative,
instrumental and dative. Curiously enough either makes good sense
in this context: “We were saved in hope, by hope, for hope” (of
the redemption of the body).
8:25 With patience [di’ hupomonēs]. Paul repeats the verb
[apekdechomai] of verse 23.
8:26 Helpeth our infirmity [sunantilambanetai tēi astheneiāi
hēmōn]. Present middle indicative of [sunantilambanomai], late
and striking double compound (Diodorus, LXX, Josephus, frequent
in inscriptions, Deissmann, Light, etc., p. 87), to lend a hand
together with, at the same time with one. Only twice in N.T.,
here and Lu 10:40 in Martha’s plea for Mary’s help. Here
beautifully Paul pictures the Holy Spirit taking hold at our side
at the very time of our weakness (associative instrumental case)
and before too late. How to pray [to ti proseuxōmetha].
Articular clause object of [oidamen] (we know) and indirect
question with the deliberative aorist middle subjunctive [proseuxōmetha], retained
in the indirect question. As we ought [katho dei]. “As it is necessary.” How true this is of all of
us in our praying. Maketh intercession [huperentugchanei].
Present active indicative of late double compound, found only
here and in later ecclesiastical writers, but [entugchanō] occurs
in verse 27 (a common verb). It is a picturesque word of rescue
by one who “happens on” [entugchanei] one who is in trouble and
“in his behalf” [huper] pleads “with unuttered groanings”
(instrumental case) or with “sighs that baffle words” (Denney).
This is work of our Helper, the Spirit himself.
8:27 He that searcheth [ho eraunōn]. God (1Sa 16:7).
According to the will of God [kata theon]. See 2Co 7:9-11
for this phrase [kata theon] (according to God). The Holy Spirit
is the “other Paraclete” (Joh 14:16) who pleads God’s cause
with us as Christ is our Paraclete with the Father (1Jo 2:1).
But more is true as here, for the Holy Spirit interprets our
prayers to God and “makes intercession for us in accord with
God’s will.”
8:28 All things work together [panta sunergei]. A B have [ho
theos] as the subject of [sunergei] (old verb, see on 1Co 16:16;
2Co 6:1). That is the idea anyhow. It is God who makes “all
things work together” in our lives “for good” [eis agathon],
ultimate good. According to his purpose [kata prothesin]. Old
word, seen already in Ac 27:13 and for “shewbread” in Mt 12:4.
The verb [protithēmi] Paul uses in 3:24 for God’s
purpose. Paul accepts fully human free agency but behind it all
and through it all runs God’s sovereignty as here and on its
gracious side (9:11; 3:11; 2Ti 1:9).
8:29 Foreknew [proegnō]. Second aorist active indicative of
[proginōskō],
old verb as in Ac 26:5. See Ps 1:6 (LXX) and
Mt 7:23. This fore-knowledge and choice is placed in eternity
in Eph 1:4. He foreordained [proōrisen]. First aorist
active indicative of [proorizō], late verb to appoint beforehand
as in Ac 4:28; 1Co 2:7. Another compound with [pro-] (for
eternity). Conformed to the image [summorphous tēs eikonos].
Late adjective from [sun] and [morphē] and so an inward and not
merely superficial conformity. [Eikōn] is used of Christ as the
very image of the Father (2Co 4:4; Col 1:15). See Php 2:6f.
for [morphē]. Here we have both [morphē] and [eikōn] to express
the gradual change in us till we acquire the likeness of Christ
the Son of God so that we ourselves shall ultimately have the
family likeness of sons of God. Glorious destiny. That he might
be [eis to einai auton]. Common idiom for purpose. First born
among many brethren [prōtotokon en pollois adelphois]. Christ
is “first born” of all creation (Col 1:15), but here he is
“first born from the dead” (Col 1:18), the Eldest Brother in
this family of God’s sons, though “Son” in a sense not true of
us.
8:30 Called [ekalesen] —Justified [edikaiōsen]—Glorified
[edoxasen]. All first aorist active indicatives
of common verbs [kaleō, dikaioō, doxazō]. But the glorification
is stated as already consummated (constative aorists, all of
them), though still in the future in the fullest sense. “The step
implied in [edoxasen] is both complete and certain in the Divine
counsels” (Sanday and Headlam).
8:31 For these things [pros tauta]. From 8:12 on Paul
has made a triumphant presentation of the reasons for the certainty
of final sanctification of the sons of God. He has reached the
climax with glorification [edoxasen] in verse 30). But Paul
lets the objector have his say as he usually does so that in
verses 31-39 he considers the objections.
If God is for us,
who is against us? [ei ho theos huper hēmōn, tis kath’
hēmōn?]. This condition of the first class carries Paul’s
challenge to all doubters. There is no one on a par with God.
Note the two prepositions in contrast [huper], over, [kata],
down or against).
8:32 He that [hos ge]. “Who as much as this” [ge] here
magnifying the deed, intensive particle). Spared not [ouk
epheisato]. First aorist middle of [pheidomai], old verb used
about the offering of Isaac in Ge 22:16. See Ac 20:29.
Also
with him [kai sun autōi]. The gift of “his own son” is the
promise and the pledge of the all things for good of verse 28.
Christ is all and carries all with him.
8:33 Who shall lay anything to the charge of God’s elect?
[tis
egkalesei kata eklektōn theou?]. Future active indicative of [egkaleō], old verb,
to come forward as accuser (forensic term)
in case in court, to impeach, as in Ac 19:40; 23:29; 26:2, the
only N.T. examples. Satan is the great Accuser of the brethren.
It is God that justifieth [theos ho dikaiōn]. God is the
Judge who sets us right according to his plan for justification
(3:21-31). The Accuser must face the Judge with his charges.
8:34 Shall condemn [katakrinōn]. Can be either present active
participle (condemns) or the future (shall condemn). It is a bold
accuser who can face God with false charges or with true ones for
that matter for we have an “Advocate” at God’s Court (1Jo 2:1),
“who is at the right hand of God” [hos estin en dexiāi tou
theou] “who also maketh intercession for us” [hos kai
entugchanei huper hēmōn]. Our Advocate paid the debt for our
sins with his blood. The score is settled. We are free (8:1).
8:35 Shall separate [chōrisei]. Future active of old verb
[chorizō]
from adverb [chōris] and that from [chōra], space. Can
any one put a distance between Christ’s love and us (objective
genitive)? Can any one lead Christ to cease loving us? Such
things do happen between husband and wife, alas. Paul changes the
figure from “who” [tis] to “what” [ti]. The items mentioned
will not make Christ love us less. Paul here glories in
tribulations as in 5:3ff.
8:36 Even as it is written [kathōs gegraptai]. He quotes
Ps
44:23. We are killed [thanatoumetha]. Present passive
indicative of [thanatoō] for which see on 7:4. Same idea of
continuous martyrdom in 1Co 15:31. As sheep for the slaughter
[hōs probata sphagēs]. Objective genitive [sphagēs].
8:37 Nay [alla]. On the contrary, we shall not be separated.
We are more than conquerors [hupernikōmen]. Late and rare
compound. Here only in N.T. “We gain a surpassing victory through
the one who loved us.”
8:38 For I am persuaded [pepeismai gar]. Perfect passive
participle of [peithō], “I stand convinced.” The items mentioned
are those that people dread (life, death, supernatural powers,
above, below, any creature to cover any omissions).
8:39 To separate us [hēmās chōrisai]. Aorist active
infinitive of [chorizō] (same verb as in 35). God’s love is
victor over all possible foes, “God’s love that is in Christ
Jesus.” Paul has reached the mountain top. He has really
completed his great argument concerning the God-kind of
righteousness save for its bearing on some special problems. The
first of these concerns the fact that the Jews (God’s chosen
people) have so largely rejected the gospel (chapters 9-11).
Chapter 9
9:1 In Christ [en Christōi]. Paul really takes a triple oath
here so strongly is he stirred. He makes a positive affirmation
in Christ, a negative one (not lying), the appeal to his
conscience as co-witness [sunmarturousēs], genitive absolute as
in 2:15 which see) “in the Holy Spirit.”
9:2 Sorrow [lupē]. Because the Jews were rejecting Christ the
Messiah. “We may compare the grief of a Jew writing after the
fall of Jerusalem” (Sanday and Headlam). Unceasing pain in my
heart [adialeiptos odunē tēi kardiāi]. Like angina pectoris. [Odunē] is old word
for consuming grief, in N.T. only here and
and 1Ti 6:10. Unceasing [adialeiptos]. Late and rare
adjective (in an inscription 1 cent. B.C.), in N.T. only here and
2Ti 1:3. Two rare words together and both here only in N.T. and
I and II Timothy (some small argument for the Pauline authorship
of the Pastoral Epistles).
9:3 I could wish [ēuchomēn]. Idiomatic imperfect, “I was on
the point of wishing.” We can see that [euchomai] (I do wish)
would be wrong to say. [An ēuchomēn] would mean that he does not
wish (conclusion of second class condition). [An ēuchomēn] would
be conclusion of fourth class condition and too remote. He is
shut up to the imperfect indicative (Robertson, Grammar, p.
886). Anathema [anathema]. See for this word as distinct from [anathēma] (offering)
1Co 12:3; Ga 1:8f. I myself
[autos egō]. Nominative with the infinitive [einai] and agreeing with
subject of [ēuchomēn]. According to the flesh [kata sarka].
As distinguished from Paul’s Christian brethren.
9:4 Who [hoitines]. The very ones who, inasmuch as they.
Israelites [Israēleitai]. Covenant name of the chosen people.
Whose [hōn]. Predicate genitive of the relative, used also
again with [hoi pateres]. For “the adoption” [hē huiothesia]
see 8:15. The glory [hē doxa]. The Shekinah Glory of God
(3:23) and used of Jesus in Jas 2:1.
The covenants [hai
diathēkai]. Plural because renewed often (Ge 6:18; 9:9; 15:18;
17:2, 7, 9; Ex 2:24). The giving of the law [hē nomothesia].
Old word, here only in N.T., from [nomos] and [tithēmi]. The
service [hē latreia]. The temple service (Heb 9:1,6).
The
fathers [hoi pateres]. The patriarchs (Ac 3:13; 7:32).
9:5 Of whom [ex hōn]. Fourth relative clause and here with
[ex]
and the ablative. Christ [ho Christos]. The Messiah. As
concerning the flesh [to kata sarka]. Accusative of general
reference, “as to the according to the flesh.” Paul limits the
descent of Jesus from the Jews to his human side as he did in
1:3f. Who is over all, God blessed for ever
[ho on epi
pantōn theos eulogētos]. A clear statement of the deity of
Christ following the remark about his humanity. This is the
natural and the obvious way of punctuating the sentence. To make
a full stop after [sarka] (or colon) and start a new sentence for
the doxology is very abrupt and awkward. See Ac 20:28; Tit 2:13
for Paul’s use of [theos] applied to Jesus Christ.
9:6 But it is not as though [ouch hoion de hoti]. Supply [estin]
after [ouch]: “But it is not such as that,” an old idiom,
here alone in N.T. Hath come to nought [ekpeptōken]. Perfect
active indicative of [ekpiptō], old verb, to fall out. For they
are not all Israel, which are of Israel [ou gar pantes hoi ex
Israēl houtoi Israēl]. “For not all those out of Israel (the
literal Jewish nation), these are Israel (the spiritual Israel).”
This startling paradox is not a new idea with Paul. He had
already shown (Ga 3:7-9) that those of faith are the true sons
of Abraham. He has amplified that idea also in Ro 4. So he is
not making a clever dodge here to escape a difficulty. He now
shows how this was the original purpose of God to include only
those who believed. Seed of Abraham [sperma Abraam]. Physical
descent here, but spiritual seed by promise in verse 8. He
quotes Ge 21:12f.
9:8 The children of the promise [ta tekna tēs epaggelias].
Not through Ishmael, but through Isaac. Only the children of the
promise are “children of God” [tekna tou theou] in the full
sense. He is not speaking of Christians here, but simply showing
that the privileges of the Jews were not due to their physical
descent from Abraham. Cf. Lu 3:8.
9:9 A word of promise [epaggelias ho logos houtos].
Literally, “this word is one of promise.” Paul combines Ge
18:10, 14 from the LXX.
9:10 Having conceived of one [ex henos koitēn echousa]. By
metonomy with cause for the effect we have this peculiar idiom
[koitē] being bed, marriage bed), “having a marriage bed from
one” husband. One father and twins.
9:11 The children being not yet born [mēpō gennēthentōn].
Genitive absolute with first aorist passive participle of [gennaō], to beget, to
be born, though no word for children nor
even the pronoun [autōn] (they). Neither having done anything
good or bad [mēde praxantōn ti agathon ē phaulon]. Genitive
absolute again with first active participle of [prassō]. On [phaulon], see
2Co 5:10. The purpose of God [hē prothesis
tou theou]. See 8:28 for [prothesis].
According to election [kat’ eklogēn]. Old word from [eklegō], to select, to choose
out. See 1Th 1:4. Here it is the purpose [prothesis] of God
which has worked according to the principles of election. Not of
works [ouk ex ergōn]. Not of merit.
9:12 But of him that calleth [all’ ek tou kalountos]. Present
active articular participle of [kaleō] in the ablative case after [ek]. The source
of the selection is God himself. Paul quotes Ge
25:33 (LXX).
9:13 Paul quotes Mal 1:2f. But Esau I hated [ton de
Esau emisēsa]. This language sounds a bit harsh to us. It is possible
that the word [miseō] did not always carry the full force of what
we mean by “hate.” See Mt 6:24 where these very verbs [miseō]
and [agapaō] are contrasted. So also in Lu 14:26 about
“hating” [miseō] one’s father and mother if coming between one
and Christ. So in Joh 12:25 about “hating” one’s life. There is
no doubt about God’s preference for Jacob and rejection of Esau,
but in spite of Sanday and Headlam one hesitates to read into
these words here the intense hatred that has always existed
between the descendants of Jacob and of Esau.
9:14 Is there unrighteousness with God? [mē adikia para tōi
theōi?]. Paul goes right to the heart of the problem. [Mē]
expects a negative answer. “Beside” [para] God there can be no
injustice to Esau or to any one because of election.
9:15 For he says to Moses [tōi Mōusei gar legei]. He has an
Old Testament illustration of God’s election in the case of
Pharaoh (Ex 33:19). On whom I have mercy [hon an eleō].
Indefinite relative with [an] and the present active subjunctive
of [eleaō], late verb only here and Jude 1:23 in N.T. “On
whomsoever I have mercy.” The same construction in [hon an
oikteirō], “on whomsoever I have compassion.”
9:16 So then [ara oun]. In view of this quotation.
It is not
of [ou]. We must supply [estin eleos] with [ou]. “Mercy is not
of.” The articular participles [tou thelontos, tou trechontos,
tou eleōntos] can be understood as in the genitive with [eleos]
understood (mercy is not a quality of) or as the predicate
ablative of source like [epiluseōs] in 2Pe 1:20. Paul is fond
of the metaphor of running.
9:17 To Pharaoh [tōi Pharaō]. There is a national election as
seen in verses 7-13, but here Paul deals with the election of
individuals. He “lays down the principle that God’s grace does
not necessarily depend upon anything but God’s will” (Sanday and
Headlam). He quotes Ex 9:16. Might be published [diaggelēi]. Second aorist passive subjunctive of [diaggellō].
9:18 He hardeneth [sklērunei]. Pharaoh hardened his own heart
also (Ex 8:15,32; 9:34), but God gives men up also
1:24, 26, 28). This late word is used by the Greek physicians
Galen and Hippocrates. See on Ac 19:9. Only here in Paul.
9:19 Why doth he still find fault? [ti eti memphetai?]. Old
verb, to blame. In N.T. only here and Heb 8:8. Paul’s imaginary
objector picks up the admission that God hardened Pharaoh’s
heart. “Still” [eti] argues for a change of condition since
that is true. Withstandeth his will [tōi boulēmati autou
anthestēken]. Perfect active indicative of [anthistēmi], old
verb, maintains a stand (the perfect tense). Many have attempted
to resist God’s will [boulēma], deliberate purpose, in N.T. only
here and Ac 27:43; 1Pe 4:3). Elsewhere [thelēma] (Mt 6:10).
9:20 Nay, but, O man, who art thou? [O anthrōpe, men oun ge su
tis ei?]. “O man, but surely thou who art thou?” Unusual and
emphatic order of the words, prolepsis of [su] (thou) before [tis] (who) and [men
oun ge] (triple particle, [men], indeed, [oun], therefore, [ge], at least) at the
beginning of clause as
in Ro 10:18; Php 3:8 contrary to ancient idiom, but so in
papyri. That repliest [ho antapokrinomenos]. Present middle
articular participle of double compound verb [antapokrinomai], to
answer to one’s face [anti-] late and vivid combination, also
in Lu 14:6, nowhere else in N.T., but in LXX. The thing
formed [to plasma]. Old word (Plato, Aristophanes) from [plassō], to mould, as with
clay or wax, from which the aorist
active participle used here [tōi plasanti] comes. Paul quotes
these words from Isa 29:16 verbatim. It is a familiar idea in
the Old Testament, the absolute power of God as Creator like the
potter’s use of clay (Isa 44:8; 45:8-10; Jer 18:6). [Mē]
expects a negative answer. Why didst thou make me thus? [ti me
epoiēsas houtōs?]. The original words in Isaiah dealt with the
nation, but Paul applies them to individuals. This question does
not raise the problem of the origin of sin for the objector does
not blame God for that but why God has used us as he has, made
some vessels out of the clay for this purpose, some for that.
Observe “thus” [houtōs]. The potter takes the clay as he finds
it, but uses it as he wishes.
9:21 Or hath not the potter a right over the clay? [ē ouk
echei exousian ho kerameus tou pēlou?]. This question, expecting
an affirmative answer, is Paul’s reply to the previous one, “Why
didst thou make me thus?” [Pēlos], old word for clay, is mud or
wet clay in Joh 9:6, 11, 14f. The old word for potter
[kerameus] in N.T. only here and Mt 27:7,10. Lump
[phuramatos]. Late word from [phuraō], to mix (clay, dough,
etc.). One part [ho men] —another [ho de]. Regular idiom
for contrast [men—de] with the old demonstrative [ho] (this),
“this vessel [skeuos], old word as in Mr 11:16) for honour,
that for dishonour.” Paul thus claims clearly God’s sovereign
right [exousian], power, right, authority, from [exesti] to use
men (already sinners) for his own purpose.
9:22 Willing [thelōn]. Concessive use of the participle,
“although willing,” not causal, “because willing” as is shown by
“with much long-suffering” [en pollēi makrothumiāi], in much
long-suffering). His power [to dunaton autou]. Neuter
singular of the verbal adjective rather than the substantive [dunamin].
Endured [ēnegken]. Constative second aorist active
indicative of the old defective verb [pherō], to bear. Vessels
of wrath [skeuē orgēs]. The words occur in Jer 50:25 (LXX
Jer 27:25), but not in the sense here (objective genitive like [tekna
orgēs], Eph 2:3, the objects of God’s wrath).
Fitted [katērtismena]. Perfect passive participle of [katartizō], old
verb to equip (see Mt 4:21; 2Co 13:11), state of readiness.
Paul does not say here that God did it or that they did it. That
they are responsible may be seen from 1Th 2:15f. Unto
destruction [eis apōleian]. Endless perdition (Mt 7:13; 2Th
2:3; Php 3:19), not annihilation.
9:23 Vessels of mercy [skeuē eleous]. Objective genitive like
[skeuē orgēs]. Afore prepared [proētoimasen]. First aorist
active indicative of [proetoimazō], old verb to make ready (from [hetoimos], ready)
and [pro], before, in N.T. only here and Eph
2:10. But same idea in Ro 8:28-30.
9:24 But also from the Gentiles [alla kai ex ethnōn]. Paul
had already alluded to this fact in 9:6f. (cf. Ga 3:7-9). Now
he proceeds to prove it from the Old Testament.
9:25 In Hosea [en tōi Hōsēe]. He quotes 2:23 with some
freedom. Hosea refers to the ten tribes and Paul applies the
principle stated there to the Gentiles. Hosea had a son named Lo-ammi = [ou laos].
So here [ho ou laos mou] “the not people
of mine.” [Ou] with substantives obliterates the meaning of the
substantive, an idiom seen in Thucydides and other Greek writers.
See also Ro 10:19; 1Pe 2:10. Which was not beloved
[tēn ouk
ēgapēmenēn]. The LXX rendering of Lo-ruhamah (not mercy,
without mercy or love), name of Hosea’s daughter. The use of [ouk] with the perfect
passive participle is emphatic, since [mē]
is the usual negative of the participle in the Koinē.
9:26 Ye are not my people [ou laos mou humeis]. Quotation
from Ho 1:10 (LXX Ho 2:1). There
[ekei]. Palestine in the
original, but Paul applies it to scattered Jews and Gentiles
everywhere.
9:27 Isaiah [Esaias]. Shortened quotation from Isa 10:22
(LXX). It is the remnant that shall be saved [to hupoleimma
sōthēsetai]. First future passive of [sōzō]. Literally, “the
remnant will be saved.” Late word from [hupoleipō], to leave
behind (11:3), here only in N.T. Textus Receptus has [kataleimma], but
Aleph A B have [hupoleimma]. Isaiah cries in
anguish over the outlook for Israel, but sees hope for the
remnant.
9:28 Finishing it and cutting it short [suntelōn kai
suntemnōn]. Present active participles and note [sun-] with each
(perfective use of the preposition, finishing completely as in
Lu 4:13, cutting off completely or abridging and here only in
N.T.) The quotation is from Isa 28:22.
9:29 Hath said before [proeirēken]. Perfect active indicative
of [proeipon] (defective verb). Stands on record in Isa 1:9.
Had left [egkatelipen]. Second aorist active indicative of
old verb [egkataleipō], to leave behind. Condition of second
class, determined as unfulfilled, with [an egenēthēmen] and [an
hōmoiōthēmen] as the conclusions (both first aorist passives of [ginomai] and
[homoioō], common verbs). A seed [sperma]. The
remnant of verse 27.
9:30 Attained [katelaben]. Second aorist active indicative of
[katalambanō], old verb, to grasp, to seize, to overtake
(carrying out the figure in [diōkō] (to pursue). It was a curious
paradox. Which is of faith [tēn ek pisteōs]. As Paul has
repeatedly shown, the only way to get the God-kind of
righteousness.
9:31 Did not arrive at that law [eis nomon ouk ephthasen].
First aorist active indicative of [phthanō], old verb to
anticipate (1Th 4:15), now just to arrive as here and 2Co
10:14. The word “that” is not in the Greek. Legal righteousness
Israel failed to reach, because to do that one had to keep
perfectly all the law.
9:32 We must supply the omitted verb [ediōxa] (pursued) from
verse 31. That explains the rest. They stumbled at the stone
of stumbling [prosekopsan tōi lithōi tou proskommatos]. The
quotation is from Isa 8:14. [Proskoptō] means to cut [koptō]
against [pros] as in Mt 4:6; Joh 11:9f. The Jews found Christ
a [skandalon] (1Co 1:23).
9:33 Paul repeats the phrase just used in the whole quotation
from Isa 8:14 with the same idea in “a rock of offence”
[petran skandalou], “a rock of snare,” a rock which the Jews
made a cause of stumbling). The rest of the verse is quoted from
Isa 28:16. However, the Hebrew means “shall not make haste”
rather than “shall not be put to shame.” In 1Pe 2:8 we have the
same use of these Scriptures about Christ. Either Peter had read
Romans or both Paul and Peter had a copy of Christian Testimonia like Cyprian’s
later.
Chapter 10
10:1 Desire [eudokia]. No papyri examples of this word,
though [eudokēsis] occurs, only in LXX and N.T., but no example
for “desire” unless this is one, though the verb [eudokeō] is
common in Polybius, Diodorus, Dion, Hal. It means will, pleasure,
satisfaction (Mt 11:26; 2Th 1:11; Php 1:15; 2:13; Eph 1:5,9).
Supplication [deēsis]. Late word from [deomai], to want, to
beg, to pray. In the papyri. See Lu 1:13. It is noteworthy
that, immediately after the discussion of the rejection of Christ
by the Jews, Paul prays so earnestly for the Jews “that they may
be saved” [eis sōtērian], literally “unto salvation.” Clearly
Paul did not feel that the case was hopeless for them in spite of
their conduct. Bengel says: Non orasset Paul si absolute
reprobati essent (Paul would not have prayed if they had been
absolutely reprobate). Paul leaves God’s problem to him and pours
out his prayer for the Jews in accordance with his strong words
in 9:1-5.
10:2 A zeal for God [zēlon theou]. Objective genitive like
Php 3:9, “through faith in Christ” [dia pisteōs Christou].
But not according to knowledge [all’ ou kat’ epignōsin]. They
had knowledge of God and so were superior to the Gentiles in
privilege (2:9-11), but they sought God in an external way by
rules and rites and missed him (9:30-33). They became zealous
for the letter and the form instead of for God himself.
10:3 Being ignorant of God’s righteousness [agnoountes tēn tou
theou dikaiosunēn]. A blunt thing to say, but true as Paul has
shown in 2:1-3:20. They did not understand the God-kind of
righteousness by faith (1:17). They misconceived it (2:4).
They did not subject themselves [ouch hupetagēsan]. Second
aorist passive indicative of [hupotassō], common Koinē verb, to
put oneself under orders, to obey, here the passive in sense of
the middle (Jas 4:7) like [apekrithēn], I answered.
10:4 The end of the law [telos nomou]. Christ put a stop to
the law as a means of salvation (6:14; 9:31;
Eph 2:15; Col 2:14) as in Lu 16:16. Christ is the goal or aim of the law
(Gal 3:24). Christ is the fulfilment of the law (Mt 5:17; Ro
13:10; 1Ti 1:5). But here (Denney) Paul’s main idea is that
Christ ended the law as a method of salvation for “every one that
believeth” whether Jew or Gentile. Christ wrote finis on law as
a means of grace.
10:5 Thereby [en autēi]. That is by or in “the righteousness
that is from law.” He stands or falls with it. The quotation is
from Le 18:5.
10:6 Saith thus [houtōs legei]. Paul personifies “the from
faith righteousness” [hē ek pisteōs dikaiosunē]. A free
reproduction from De 30:11-14. Paul takes various phrases from
the LXX and uses them for “his inspired conviction and
experiences of the gospel” (Denney). He does not quote Moses as
saying this or meaning this. Say not in thy heart [mē eipēis
en tēi kardiāi sou]. Second aorist active subjunctive with [mē]
like De 8:17. To say in the heart is to think (Mt 3:9).
That
is, to bring Christ down [tout’ estin Christon katagagein].
Second aorist active infinitive of the common verb [katagō], to
bring or lead down. It is dependent on the preceding verb [anabēsetai] (shall ascend).
[Tout’ estin] (that is) is what is
called Midrash or interpretation as in 9:8. It occurs three
times here (verses 6-8). Paul applies the words of Moses to
Christ. There is no need for one to go to heaven to bring Christ
down to earth. The Incarnation is already a glorious fact. Today
some men scout the idea of the Deity and Incarnation of Christ.
10:7 Into the abyss [eis tēn abusson]. See Lu 8:31 for
this
old Greek word [a] privative and [bussos] bottomless like sea
(Ps 106:26), our abyss. In Re 9:1 it is the place of torment.
Paul seems to refer to Hades or Sheol (Ac 2:27,31), the other
world to which Christ went after death. To bring Christ up [Christon anagagein]. Second aorist active infinitive of [anagō] and dependent on
[katabēsetai] (shall descend). Christ
has already risen from the dead. The deity and resurrection of
Christ are precisely the two chief points of attack today on the
part of sceptics.
10:8 But what saith it? [alla ti legei?]. That is “the from
faith righteousness.” The word of faith [to rēma tēs
pisteōs]. The gospel message concerning faith (objective
genitive). Only here. In contrast to the law. Which we preach
[ho kērussomen]. The living voice brings home to every one the
faith kind of righteousness. Paul seizes upon the words of Moses
with the orator’s instinct and with rhetorical skill (Sanday and
Headlam) applies them to the facts about the gospel message about
the Incarnation and Resurrection of Christ.
10:9 If thou shalt confess [ean homologēsēis]. Third class
condition [ean] and first aorist active subjunctive of [homologeō].
With thy mouth
Jesus as Lord [en tōi stomati sou
Kurion Iēsoun]. This is the reading of nearly all the MSS. But B
71 Clem of Alex. read [to rēma en tōi stomati sou hoti Kurios
Iēsous] (the word in thy mouth that Jesus is Lord). The idea is
the same, the confession of Jesus as Lord as in 1Co 12:3; Php
2:11. No Jew would do this who had not really trusted Christ,
for [Kurios] in the LXX is used of God. No Gentile would do it
who had not ceased worshipping the emperor as [Kurios]. The word [Kurios] was and
is the touchstone of faith. And shalt believe [kai pisteusēis]. Same construction. Faith precedes confession,
of course.
10:10 Man believeth [pisteuetai]. Impersonal construction,
“it is believed” (present passive indicative of [pisteuō]. The
order is reversed in this verse and the true order (faith, then
confession). Confession is made [homologeitai]. Impersonal
construction again, “it is confessed,” “man confesses.” Both
[kardiāi] (heart) and
[stomati] (mouth) are in the instrumental
case.
10:11 Every one [pās]. Paul adds this word to the quotation
from Isa 28:16 already made in 9:33.
10:12 Distinction [diastolē]. See on this word 3:22.
Here it is followed by the ablative case [Ioudaiou te kai Hellēnos]
(between Jew and Greek). Lord of all [Kurios pantōn]. See Ga
3:28. Rich [ploutōn]. Present active participle of [plouteō]. See Eph
3:8 “the unsearchable riches of Christ.”
10:13 Paul here quotes Joe 3:5 (Joe 2:32 LXX).
10:14 How then shall they call? [pōs oun epikalesōntai?].
Deliberative subjunctive (first aorist middle) of [epikaleomai]
(see verses 12, 13). The antecedent of [eis hon] (in whom) is
not expressed. How shall they believe? [pos pisteusōsin?].
Deliberative subjunctive again (first aorist active of [pisteuō]
just used). Each time Paul picks up the preceding verb and
challenges that. Here again the antecedent [eis touton] before [hon] is not expressed.
How shall they hear? [pos
akousōsin?]. Deliberative subjunctive (first aorist active of [akouō].
Without a
preacher? [chōris kērussontos?].
Preposition [chōris] with ablative singular masculine present
active participle of [kērussō], “without one preaching.”
How
shall they preach? [pōs kēruxōsin?]. Deliberative subjunctive
again (first aorist active [kērussō], to preach). Except they be
sent? [ean mē apostalōsin?]. Second aorist passive
deliberative subjunctive of [apostellō], to send, from which verb [apostolos] apostle
comes. Negative condition of third class. In
graphic style Paul has made a powerful plea for missions. It is
just as true today as then.
10:15 How beautiful [Hōs hōraioi]. A quotation from
Isa 52:7 more like the Hebrew than the LXX, picturing the messengers
of the restoration from the Jewish captivity. Paul assumes that
the missionaries [apostoloi] have been sent as implied in verse 14.
10:16 But they did not all hearken [ou pantes hupēkousan].
They heard, but did not heed. Some disbelieve now (3:3) as they
did then. On obedience and disobedience see 5:19; 1Th 2:13;
Ga 3:2. He quotes Isa 53:1 to show how Isaiah felt.
Report [akoēi]. Literally, “hearing” (Mt 14:1; Mr 13:7).
10:17 By the word of Christ [dia rēmatos Christou]. “By the
word about Christ” (objective genitive).
10:18 Did they not hear? [mē ouk ēkousan?]. Rather, “Did they
fail to hear?” (expecting the negative answer [mē], while [ouk]
blends with the verb). See on 1Co 9:5 for this construction.
Yea, verily [menounge]. Triple particle [men, oun, ge] as
in 9:20. Sound [phthoggos]. Vibration of a musical string.
See on 1Co 14:7. Only two N.T. examples. The world [tēs
oikoumenēs]. The inhabited earth as in Lu 2:1.
10:19 Did Israel not know? [mē Israel ouk egnō?]. “Did Israel
fail to know?” See above. First [prōtos]. Moses first before
any one else. LXX quotation De 32:21. See on 1Co 10:22 for [parazēlōsō]
(I will provoke you to jealousy). With that which
is no nation [ep’ ouk ethnei]. The Jews had worshipped
“no-gods” and now God shows favours to a “no-nation” (people).
Will I anger you [parorgiō humas]. Future active (Attic
future) of [parorgizō], rare word, to rouse to wrath.
10:20 Is very bold [apotolmāi]. Present active indicative of
[apotolmaō],
old word, to assume boldness [apo], off) and only
here in N.T. Isaiah “breaks out boldly” (Gifford). Paul cites
Isa 65:1 in support of his own courage against the prejudice of
the Jews. See 9:30-33 for illustration of this point.
I was
found [heurethēn]. First aorist passive indicative of [heuriskō].
10:21 All the day long [holēn tēn hēmeran]. Accusative of
extent of time. He quotes Isa 65:2. Did I spread out [exepetasa]. First aorist active indicative of [ekpetannumi],
old verb, to stretch out, bold metaphor, only here in N.T. Unto
a disobedient and a gainsaying people [pros laon apeithounta
kai antilegonta]. “Unto a people disobeying and talking back.”
The two things usually go together. Contrary and contradictory
(Lu 13:34f.).
Chapter 11
11:1 I say then [legō oun]. As in verse 11. [Oun] looks
back to 9:16-33 and 10:19-21.
Did God cast off? [mē
apōsato ho theos?]. An indignant negative answer is called for
by [mē] and emphasized by [mē genoito] (God forbid). Paul refers
to the promise in the O.T. made three times: 1Sa 12:22; Ps
94:14 (Ps 93:14 LXX); Ps 94:4. First aorist middle
indicative (without augment) of [apōtheō], to push away, to
repel, middle, to push away from one as in Ac 7:27. For I
also [kai gar egō]. Proof that not all the Jews have rejected
Christ. See Php 3:5 for more of Paul’s pedigree.
11:2 Whom he foreknew [hon proegnō]. The same form and sense
as in 8:29, which see. Probably the Hebrew sense of choice
beforehand. The nation of Israel was God’s chosen people and so
all the individuals in it could not be cast off. Wot ye not?
[ouk oidate?]. “Know ye not?” Why keep the old English “wot”?
Of Elijah [en Eleiāi]. “In the case of Elijah.” Cf. “in the
bush” (Mr 12:26). He pleadeth [entugchanei]. See on 8:27.
[Entugchanō]
means to happen on one and so to converse with (Ac
25:24), to plead for (Ro 8:27,34), to plead against as here
with [kata], but the “against” is in [kata].
11:3 They have digged down [kateskapsan]. First aorist active
indicative of [kataskaptō], to dig under or down. Old verb, here
only in N.T. (critical text). LXX has [katheilan] “pulled down.”
Paul has reversed the order of the LXX of 1Ki 19:10, 14, 18.
Altars [thusiastēria]. Late word (LXX, Philo, Josephus, N.T.
eccl. writers) from [thusiazō], to sacrifice. See Ac 17:23.
And I am left alone [kagō hupeleiphthēn monos]. First aorist
passive indicative of [hupoleipō], old word, to leave under or
behind, here only in N.T. Elijah’s mood was that of utter
dejection in his flight from Jezebel. Life [psuchēn]. It is
not possible to draw a clear distinction between [psuchē] (soul)
and [pneuma] (spirit). [Psuchē] is from [psuchō], to breathe or
blow, [pneuma] from [pneō], to blow. Both are used for the
personality and for the immortal part of man. Paul is usually
dichotomous in his language, but sometimes trichotomous in a
popular sense. We cannot hold Paul’s terms to our modern
psychological distinctions.
11:4 The answer of God [ho chrēmatismos]. An old word in
various senses like [chrēmatizō], only here in N.T. See this use
of the verb in Mt 2:12,22; Lu 2:26; Ac 10:22.
To Baal [tēi
Baal]. Feminine article. In the LXX the name [Baal] is either
masculine or feminine. The explanation is that the Jews put Bosheth [aischunē],
shame) for Baal and in the LXX the
feminine article occurs because [aischunē] is so, though here the
LXX has the masculine [tōi].
11:5 Remnant [limma]. Old word, but only here in N.T., but in
papyri also and with this spelling rather than [leimma]. From [leipō], to leave.
According to the election of grace [kat’
eklogēn charitos]. As in 9:6-13. The election is all of God.
Verse 6 explains it further.
11:6 Otherwise [epei]. Ellipse after [epei] (since), “since,
in that case.” Is no more [ouketi ginetai]. “No longer
becomes” grace, loses its character as grace. Augustine: Gratia
nisi gratis sit gratia non est.
11:7 What then? [ti oun?]. Since God did not push Israel away
(verse 1), what is true? The election
[hē eklogē]. Abstract
for concrete (the elect). Obtained [epetuchen]. Second aorist
active indicative of [epitugchanō], old verb, to hit upon, only
here in Paul. See 9:30-33 for the failure of the Jews.
Were
hardened [epōrōthēsan]. First aorist passive indicative of [pōroō], late verb, to
cover with thick skin [pōros]. See on
2Co 3:14; Mr 3:5.
11:8 A spirit of stupor [pneuma katanuxeōs]. The quotation is
a combination of De 19:4; Isa 29:10; 6:9f. This phrase is from
Isa 29:10. [Katanuxis] is a late and rare word from [katanussō], to prick
or stick (Ac 2:37), in LXX, here only in
N.T., one example in Pelagia-Legende. The torpor seems the
result of too much sensation, dulled by incitement into apathy.
That they should not see [tou mē blepein]. Genitive articular
infinitive of negative purpose. That they should not hear [tou
mē akouein]. So here also. See Stephen’s speech (Ac 7:51f.).
11:9 David says [Daueid legei]. From Ps 69:23f.;
(68:23f LXX); 4:8; 28:4
(combined quotation). Table [trapeza]. For
what is on the table, “a feast.” A snare [eis pagida]. From [pēgnumi], to make fast,
old word for snares for birds and
beasts. See on Lu 21:35. [Eis] in predicate with [ginomai] is a
translation-Hebraism. A trap [eis thēran]. Old word for
hunting of wild beasts, then a trap. Only here in N.T. A
stumbling-block [eis skandalon]. A third word for trap, snare,
trap-stick or trigger over which they fall. See on 1Co 1:23; Ro
9:33. A recompense [eis antapodoma]. Late word from double
compound verb [antapodidōmi], to repay (both [anti] and [apo].
Ancient Greeks used [antapodosis]. In LXX and Didache. In N.T.
only here (bad sense) and Lu 14:12 (good sense).
11:10 Let their eyes be darkened [skotisthētōsan hoi
ophthalmoi autōn]. First aorist passive imperative of [skotizō],
to darken. A terrible imprecation. That they may not see [tou
mē blepein]. Repeated from verse 8.
Bow down [sunkampson].
First aorist active imperative of [sunkamptō], old verb, to bend
together as of captives whose backs [nōton], another old word,
only here in N.T.) were bent under burdens. Only here in N.T.
11:11 Did they stumble that they might fall? [mē eptaisan hina
pesōsin?]. Negative answer expected by [mē] as in verse 1.
First aorist active indicative of [ptaiō], old verb, to stumble,
only here in Paul (see Jas 3:2), suggested perhaps by [skandalon] in verse
9. If [hina] is final, then we must add
“merely” to the idea, “merely that they might fall” or make a
sharp distinction between [ptaiō], to stumble, and [piptō], to
fall, and take [pesōsin] as effective aorist active subjunctive
to fall completely and for good. [Hina], as we know, can be
either final, sub-final, or even result. See 1Th 5:4; 1Co 7:29;
Ga 5:17. Paul rejects this query in verse 11 as vehemently as
he did that in verse 1. By their fall
[tōi autōn
paraptōmati]. Instrumental case. For the word, a falling aside
or a false step from [parapiptō], see 5:15-20.
Is come. No
verb in the Greek, but [ginetai] or [gegonen] is understood. For
to provoke them to jealousy [eis to parazēlōsai]. Purpose
expressed by [eis] and the articular infinitive, first aorist
active, of [parazēloō], for which verb see 1Co 10:22. As an
historical fact Paul turned to the Gentiles when the Jews
rejected his message (Ac 13:45ff.; 28:28, etc.). The riches of
the world [ploutos kosmou]. See 10:12.
Their loss [to
hēttēma autōn]. So perhaps in 1Co 6:7, but in Isa 31:8
defeat is the idea. Perhaps so here. Fulness [plērōma].
Perhaps “completion,” though the word from [plēroō], to fill, has
a variety of senses, that with which anything is filled (1Co
10:26,28), that which is filled (Eph 1:23). How much more?
[posōi mallon]. Argument a fortiori as in verse 24. Verse
25 illustrates the point.
11:13 To you that are Gentiles [humin tois ethnesin]. “To you
the Gentiles.” He has a serious word to say to them. Inasmuch
then [eph’ hoson men oun]. Not temporal, quamdiu, “so long
as” (Mt 9:15), but qualitative quatenus “in so far then as”
(Mt 25:40). I glorify my ministry [tēn diakonian mou
doxazō]. As apostle to the Gentiles [ethnōn apostolos],
objective genitive). Would that every minister of Christ
glorified his ministry. If by any means [ei pōs]. This use of [ei] with purpose
or aim is a kind of indirect discourse. I may
provoke [parazēlōsō]. Either future active indicative or first
aorist active subjunctive, see same uncertainty in Php 3:10 [katantēsō],
but in 3:11 [katalabō] after [ei] is subjunctive.
The future indicative is clear in Ro 1:10 and the optative in
Ac 27:12. Doubtful whether future indicative or aorist
subjunctive also in [sōsō] (save).
11:15 The casting away of them [hē apobolē autōn]. Objective
genitive [autōn] with [apobolē], old word from [apoballō], to
throw off (Mr 10:50), in N.T. only here and Ac 27:22.
The
reconciling of the world [katallagē kosmou]. See 5:10f. for [katallagē]
(reconciling). It explains verse 12.
The
receiving [hē proslēmpsis]. Old word from [proslambanō], to
take to oneself, only here in N.T. Life from the dead [zōē ek
nekrōn]. Already the conversion of Jews had become so difficult.
It is like a miracle of grace today, though it does happen. Many
think that Paul means that the general resurrection and the end
will come when the Jews are converted. Possibly so, but it is by
no means certain. His language may be merely figurative.
11:16 First fruit [aparchē]. See on 1Co 15:20, 23. The
metaphor is from Nu 15:19f. The LXX has [aparchēn phuramatos],
first of the dough as a heave offering. The lump [to
phurama]. From which the first fruit came. See on 9:21.
Apparently the patriarchs are the first fruit. The root [hē
riza]. Perhaps Abraham singly here. The metaphor is changed, but
the idea is the same. Israel is looked on as a tree. But one must
recall and keep in mind the double sense of Israel in 9:6f.
(the natural and the spiritual).
11:17 Branches [kladōn]. From [klaō], to break.
Were broken
off [exeklasthēsan]. First aorist passive indicative of [ekklaō]. Play on the word
[klados] (branch) and [ekklaō], to
break off. Condition of first class, assumed as true. Some of the
individual Jews (natural Israel) were broken off the stock of the
tree (spiritual Israel). And thou [kai su]. An individual
Gentile. Being a wild olive [agrielaios ōn]. This word, used
by Aristotle, occurs in an inscription. Ramsay (Pauline
Studies, pp. 219ff.) shows that the ancients used the wild-olive
graft upon an old olive tree to reinvigorate the tree precisely
as Paul uses the figure here and that both the olive tree and the
graft were influenced by each other, though the wild olive graft
did not produce as good olives as the original stock. But it
should be noted that in verse 24 Paul expressly states that the
grafting of Gentiles on to the stock of the spiritual Israel was
“contrary to nature” [para phusin]. Wast grafted in [enekentristhēs]. First aorist passive indicative of [enkentrizō], to cut in, to
graft, used by Aristotle. Belongs “to
the higher Koinē” (literary Koinē) according to Milligan.
Partaker [sunkoinōnos]. Co-partner. Fatness [piotētos].
Old word from [piōn] (fat), only here in N.T. Note three
genitives here “of the root of the fatness of the olive.”
11:18 Glory not over the branches [mē katakauchō tōn kladōn].
Genitive case after [kata]. Present middle imperative second
person singular of [katakauchaomai] with negative [mē], “stop
glorying” or “do not have the habit of glorying over the
branches.” The conclusion of the preceding condition. Gloriest
[katakauchāsai]. Late form [-aesai] retaining [s]. Not thou
[ou su]. Very emphatic position. The graft was upon the stock
and root, though each affected the other.
11:19 Thou wilt say then [ereis oun]. A presumptuous Gentile
speaks. That I might be grafted in [hina egō enkentristhō].
Purpose clause with [hina] and first aorist passive subjunctive.
He shows contempt for the cast-off Jews.
11:20 Well [kalōs]. Perhaps ironical, though Paul may simply
admit the statement (cf. Mr 12:32) and show the Gentile his
real situation. By unbelief [tēi apistiāi] —by faith
[pistei]. Instrumental case with both contrasted words (by
unbelief, by belief).
11:21 Be not highminded [mē hupsēla phronei]. “Stop thinking
high (proud) thoughts.” Of God spared not [ei gar ho theos ouk
epheisato]. It is not [ei mē] (unless), but the [ouk] negatives
the verb [epheisato] (first aorist middle indicative of [pheidomai], to spare. Condition
of first class.)
11:22 The goodness and the severity of God [chrēstotēta kai
apotomian theou]. See on Ro 2:2 for [chrēstotēs], kindness of
God. [Apotomia] (here alone in the N.T.) is from [apotomos], cut
off, abrupt, and this adjective from [apotemnō], to cut off. This
late word occurs several times in the papyri. If thou continue
[ean epimenēis]. Third class condition, [ean] and present
active subjunctive. Otherwise [epei]. Ellipse after [epei],
“since if thou dost not continue.” Thou also [kai su].
Precisely as the Jewish branches of verse 17 were.
Shalt be
cut off [ekkopēsēi]. Second future passive of [ekkoptō], to
cut out.
11:23 If they continue not in their unbelief [ean mē epimenōsi
tēi apistiāi]. Third class condition with the same verb used in
verse 22 of the Gentile. Locative case of [apistiāi] here (same
form as the instrumental in verse 20).
For God is able [dunatos gar estin ho theos]. See this use of [dunatos estin]
in 4:21 rather than [dunatai]. This is the [crux] of the whole
matter. God is able.
11:24 Contrary to nature [para phusin]. This is the gist of
the argument, the power of God to do what is contrary to natural
processes. He put the wild olive (Gentile) into the good olive
tree (the spiritual Israel) and made the wild olive (contrary to
nature) become the good olive [kallielaios], the garden olive, [kallos] and [elaia]
in Aristotle and a papyrus). Into their own
olive tree [tēi idiāi elaiāi]. Dative case. Another argument a fortiori, “how much
more” [pollōi mallon]. God can graft
the natural Israel back upon the spiritual Israel, if they become
willing.
11:25 This mystery [to mustērion touto]. Not in the pagan
sense of an esoteric doctrine for the initiated (from [mueō], to
blink, to wink), unknown secrets (2Th 2:7), or like the mystery
religions of the time, but the revealed will of God now made
known to all (1Co 2:1, 7; 4:1) which includes Gentiles also (Ro
16:25;
Col 1:26f.;
Eph 3:3f.) and so far superior to man’s
wisdom (Col 2:2; 4:13;
Eph 3:9; 5:32; 6:19;
Mt 13:11;
Mr 4:11).
Paul has covered every point of difficulty concerning the failure
of the Jews to accept Jesus as the Messiah and has shown how God
has overruled it for the blessing of the Gentiles with a ray of
hope still held out for the Jews. “In early ecclesiastical Latin [mustērion] was
rendered by sacramentum, which in classical
Latin means the military oath. The explanation of the word sacrament, which is so
often founded on this etymology, is
therefore mistaken, since the meaning of sacrament belongs to [mustērion] and not
to sacramentum in the classical sense”
(Vincent). Wise in your own conceits [en heautois phronimoi].
“Wise in yourselves.” Some MSS. read [par’ heautois] (by
yourselves). Negative purpose here [hina mē ēte], to prevent
self-conceit on the part of the Gentiles who have believed. They
had no merit in themselves A hardening [pōrōsis]. Late word
from [pōroō] (11:7). Occurs in Hippocrates as a medical term,
only here in N.T. save
Mr 3:5;
Eph 4:18. It means obtuseness of
intellectual discernment, mental dulness. In part [apo
merous]. Goes with the verb [gegonen] (has happened in part).
For [apo merous], see
2Co 1:14; 2:5;
Ro 15:24; for [ana meros],
see
1Co 14:27; for [ek merous], see
1Co 12:27; 13:9; for [kata
meros], see
Heb 9:5; for [meros ti] (adverbial
accusative) partly see
1Co 11:18. Paul refuses to believe that
no more Jews will be saved. Until the fulness of the Gentiles be
come in [achri hou to plērōma tōn ethnōn eiselthēi]. Temporal
clause with [achri hou] (until which time) and the second aorist
active subjunctive of [eiserchomai], to come in (Mt 7:13,21).
For fulness of the Gentiles [to plērōma tōn ethnōn] see on
verse 12, the complement of the Gentiles.
11:26 And so [kai houtōs]. By the complement of the Gentiles
stirring up the complement of the Jews (verses 11f.). All
Israel [pās Israēl]. What does Paul mean? The immediate
context (use of [pās] in contrast with [apo merous, plērōma] here
in contrast with [plērōma] in verse 12) argues for the Jewish
people “as a whole.” But the spiritual Israel (both Jews and
Gentiles) may be his idea in accord with 9:6 (Ga 6:16) as the
climax of the argument. At any rate we should strive for and pray
for the conversion of Jews as a whole. Paul here quotes from Isa
59:20f.; 27:9. The Deliverer [ho ruomenos]. Present middle
articular participle of [ruomai], to rescue, to deliver. See on
1Th 1:10; 2Co 1:10. The Hebrew Goel, the Avenger, the
Messiah, the Redeemer (De 25:5-10; Job 19:25; Ru 3:12f.). Paul
interprets it of Jesus as Messiah.
11:27 My covenant [hē par’ emou diathēkē]. “The from me
covenant,” “my side of the covenant I have made with them”
(Sanday and Headlam). Cf. Jer 31:31ff. Not a political
deliverance, but a religious and ethical one. When I shall take
away [hotan aphelōmai]. Second aorist middle subjunctive of [aphaireō], old and
common verb, to take away.
11:28 As touching the gospel [kata to euaggelion]. “According
to [kata] with the accusative) the gospel” as Paul has shown in
verses 11-24, the gospel order as it has developed.
Enemies [echthroi]. Treated as enemies (of God), in passive sense,
because of their rejection of Christ (verse 10), just as [agapētoi] (beloved)
is passive. As touching the election [kata tēn eklogēn]. “According to the election” (the principle
of election, not as in verses 5f. the elect or abstract for
concrete). For the fathers’ sake [dia tous pateras]. As in
9:4; 11:16f.
11:29 Without repentance [ametamelēta]. See on 2Co 7:10 for
this word [a] privative and [metamelomai], to be sorry
afterwards). It is not [ametanoēton] (Ro 2:5) from [a]
privative and [metanoeō], to change one’s mind. God is not sorry
for his gifts to and calling of the Jews (9:4f.).
11:30 Ye in time past [humeis pote]. Ye Gentiles (1:18-32).
Were disobedient [epeithēsate]. First aorist active
indicative of [apeitheō], to disbelieve and then to disobey. “Ye
once upon a time disobeyed God.” By their disobedience [tēi
toutōn apeithiāi]. Instrumental case, “by the disobedience of
these” (Jews). Note “now” [nun] three times in this sentence.
11:31 By the mercy shown to you [tōi humeterōi eleei].
Objective sense of [humeteros] (possessive pronoun, your).
Proleptic position also for the words go with [eleēthōsin] (first
aorist passive subjunctive of [eleeō], from [eleos] with [hina],
purpose clause). God’s purpose is for the Jews to receive a
blessing yet.
11:32 Hath shut up [sunekleisen]. First aorist active
indicative of [sunkleiō], to shut together like a net (Lu 5:6).
See Ga 3:22 for this word with [hupo hamartian] (under sin).
This is a resultant (effective) aorist because of the disbelief
and disobedience of both Gentile (1:17-32) and Jew
(2:1-3:20). All [tous pantas]. “The all” (both Gentiles and
Jews). That he might have mercy [hina—eleēsēi]. Purpose with [hina] and aorist
active subjunctive. No merit in anyone, but all
of grace. “The all” again, who receive God’s mercy, not that
“all” men are saved.
11:33 O the depth [O bathos]. Exclamation with omega and the
nominative case of [bathos] (see on 2Co 8:2; Ro 8:39). Paul’s
argument concerning God’s elective grace and goodness has carried
him to the heights and now he pauses on the edge of the precipice
as he contemplates God’s wisdom and knowledge, fully conscious of
his inability to sound the bottom with the plummet of human
reason and words. Unsearchable [anexeraunēta]. Double
compound [a] privative and [ex] verbal adjective of [ereunaō]
(old spelling [-eu-], late and rare word (LXX, Dio Cassius,
Heraclitus), only here in N.T. Some of God’s wisdom can be known
(1:20f.), but not all. Past tracing out
[anexichniastoi].
Another verbal adjective from [a] privative and [exichniazō], to
trace out by tracks [ichnos] Ro 4:12). Late word in Job (Job 5:9; 9:10; 34:24)
from which use Paul obtained it here and Eph 3:8 (only N.T. examples). Also in ecclesiastical writers. Some
of God’s tracks he has left plain to us, but others are beyond
us.
11:34 Who hath known? [tis egnō?]. Second aorist active
indicative of [ginōskō], a timeless aorist, did know, does know,
will know. Quotation from Isa 40:13. Quoted already in 1Co
2:16. Counsellor [sumboulos]. Old word from [sun] and [boulē]. Only here in N.T.
His [autou]. Objective genitive,
counsellor to him (God). Some men seem to feel competent for the job.
11:35 First driven to him [proedōken autōi]. First aorist
active indicative of [prodidōmi], to give beforehand or first.
Old verb, here alone in N.T. From Job 41:11, but not like the
LXX, Paul’s own translation. Shall be recompensed [antapodothēsetai]. First future passive of double compound [antapodidōmi], to pay
back (both [anti] and [apo], old word in
good sense, as here and Lu 14:14; 1Th 3:9 and in bad sense as
2Th 1:6; Ro 12:19.
11:36 Of him [ex autou], through him [di’ autou],
unto
him [eis auton]. By these three prepositions Paul ascribes the
universe [ta panta] with all the phenomena concerning creation,
redemption, providence to God as the Source [ex], the Agent
[di], the Goal [eis]. For ever [eis tous aiōnas]. “For
the ages.” Alford terms this doxology in verses 33-36 “the
sublimest apostrophe existing even in the pages of inspiration
itself.”
Chapter 12
12:1 Therefore [oun]. This inferential participle gathers up
all the great argument of chapters 1-11. Now Paul turns to
exhortation [parakalō], “I beseech you.” By the mercies
[dia
tōn oiktirmōn]. “By means of the mercies of God” as shown in his
argument and in our lives. See 2Co 1:3 for “the Father of
mercies.” To present [parastēsai]. First aorist active
infinitive of [paristēmi], for which verb see 6:13, a technical
term for offering a sacrifice (Josephus, Ant. IV. 6, 4), though
not in the O.T. Used of presenting the child Jesus in the temple
(Lu 2:22), of the Christian presenting himself (Ro 6:13), of
God presenting the saved (Eph 5:27), of Christ presenting the
church (Col 1:28). Bodies [sōmata]. So literally as in
6:13, 19; 2Co 5:10 and in contrast with [nous] (mind) in
verse 2. A living sacrifice [thusian zōsan]. In contrast with the
Levitical sacrifices of slain animals. Cf. 6:8, 11, 13. Not a
propitiatory sacrifice, but one of praise. Acceptable
[euareston]. “Well-pleasing.” See on 2Co 5:9.
Which is your
reasonable service [tēn logikēn humōn latreian]. “Your
rational (spiritual) service (worship).” For [latreia], see on
9:4. [Logikos] is from [logos], reason. The phrase means here
“worship rendered by the reason (or soul).” Old word, in N.T.
only here and 1Pe 2:2 [to logikon gala] (not logical milk, but
the milk nourishing the soul).
12:2 Be not fashioned [mē sunschēmatizesthe]. Present passive
imperative with [mē], stop being fashioned or do not have the
habit of being fashioned. Late Greek verb [suschēmatizō], to
conform to another’s pattern (1Co 7:31; Php 2:7f.). In N.T.
only here and 1Pe 1:14. According to this world [tōi aiōni
toutōi]. Associative instrumental case. Do not take this age as
your fashion plate. Be ye transformed [metamorphousthe].
Present passive imperative of [metamorphoō], another late verb,
to transfigure as in Mt 17:2 (Mr 9:2); 2Co 3:18, which see.
On the distinction between [schēma] and [morphē], see Php 2:7.
There must be a radical change in the inner man for one to live
rightly in this evil age, “by the renewing of your mind” [tēi
anakainōsei tou noos]. Instrumental case. The new birth, the new
mind, the new [kainos] man. That ye may prove [eis to
dokimazein]. Infinitive of purpose with [eis to], “to test” what
is God’s will, “the good and acceptable and perfect” [to agathon
kai euareston kai teleion].
12:3 Not to think of himself more highly than he ought to think
[mē huperphronein par’ ho dei phronein]. Indirect negative
command after [legō] (I say). Play on the two infinitives [phronein], to think,
and [huperphronein] (old verb from [huperphrōn], over-proud, here only in N.T.)
to “over-think” with [par’ ho] (beyond what) added. Then another play on
[phronein]
and [sōphronein] (old verb from [sōphrōn], sober-minded), to be
in one’s right mind (Mr 5:15; 2Co 5:13). Self-conceit is here
treated as a species of insanity. A measure of faith [metron
pisteōs]. Accusative case, the object of the verb [emerisen].
Each has his gift from God (1Co 3:5; 4:7). There is no occasion
for undue pride. To each man [hekastōi]. Emphatic position
before [hōs] (as) and emphasizes the diversity.
12:4 The same office [tēn autēn praxin]. Mode of acting or
function. Cf. Ac 19:18; Ro 8:13.
12:5 And severally [to de kath’ heis]. A difficult late idiom
where the preposition [kath’] [kata] is treated adverbially
with no effect on the nominative case [heis] like [huper egō]
(2Co 11:23). So [heis kath’ heis] (Mr 14:19) and in Modern
Greek [katheis] as a distributive pronoun. But we have [kath’
hena] in 1Co 14:31. The use of the neuter article here [to]
with [kath’ heis] is probably the accusative of general
reference, “as to each one.”
12:6 Differing [diaphora]. Old adjective from [diapherō], to
differ, to vary. So Heb 9:10. According to the proportion of
our faith [kata tēn analogian tēs pisteōs]. The same use of [pistis] (faith) as
in verse 3 “the measure of faith.” Old
word. [analogia] (our word “analogy”) from [analogos] (analogous,
conformable, proportional). Here alone in N.T. The verb [prophēteuōmen] (present
active volitive subjunctive, let us
prophesy) must be supplied with which [echontes] agrees. The
context calls for the subjective meaning of “faith” rather than
the objective and outward standard though [pistis] does occur in
that sense (Ga 1:23; 3:23).
12:7 Let us give ourselves. There is no verb in the Greek. We
must supply [dōmen heautous] or some such phrase. Or he that teacheth
[eite ho didaskōn]. Here the construction changes and
no longer do we have the accusative case like [diakonian]
(general word for Christian service of all kinds including
ministers and deacons) as the object of [echontes], but the
nominative articular participle. A new verb must be supplied of
which [ho didaskōn] is the subject as with the succeeding
participles through verse 8. Perhaps in each instance the verb
is to be repeated from the participle like [didasketō] here (let
him teach) or a general term [poieitō] (let him do it) can be
used for all of them as seems necessary before “with liberality”
in verse 8 [en haplotēti], in simplicity, for which word, see
Mt 6:22; 2Co 8:2; 9:11, 13). He that ruleth
[ho
proistamenos]. “The one standing in front” for which see 1Th
5:12. With diligence [en spoudēi]. “In haste” as if in
earnest (Mr 6:25; 2Co 7:11f.,
8:8, 16), from [speudō], to
hasten. Again verse 11. With cheerfulness
[en hilarotēti].
Late word, only here in N.T., from [hilaros] (2Co 9:7)
cheerful, hilarious.
12:9 Without hypocrisy [anupokritos]. Late double compound
adjective for which see 2Co 6:6. Hypocritical or pretended love
is no love at all as Paul describes [agapē] in 1Co 13.
Abhor [apostugountes]. Old verb with intensive [apo] dislike, only
here in N.T. The present active participle is here employed in
the sense of the present active indicative as sometimes happens
with the independent participle (Robertson, Grammar, pp.
1132ff.). This same idiom appears with [kollōmenoi] (cleaving)
for which verb see on 1Co 6:17, with [proēgoumenoi]
(preferring) in verse 10 (old verb here only in N.T.), and with
the participles in verses 11-13 and again in verses 16-18.
One can supply [este] if he prefers.
12:10 In love of the brethren [tēi philadelphiāi]. Late word
for brotherly love for which see 1Th 4:9. Tenderly affectioned
[philostorgoi]. Old compound adjective from [philos] and [storgē] (mutual
love of parents and children), here
alone in N.T.
12:11 Slothful [oknēroi]. Old adjective from [okneō], to
hesitate, to be slow. Slow and “poky” as in Mt 25:26.
12:12 Patient in tribulation [tēi thlipsei hupomenontes]. So
soon this virtue became a mark of the Christians.
12:13 Communicating [koinōnountes]. “Contributing.” From
[koinōneō]
for which see 2Co 9:13. Paul had raised a great
collection for the poor saints in Jerusalem. Given to
hospitality [tēn philoxenian diōkontes]. “Pursuing (as if in a
chase or hunt) hospitality” [philoxenia], old word from [philoxenos], fond of strangers,
[philos] and [xenos] as in 1Ti
3:2). In N.T. only here and Heb 13:2. See 2Co 3:1. They were
to pursue [diōkō] hospitality as their enemies pursued
[diōkontas] them.
12:14 And curse not [kai mē katarāsthe]. Present middle
imperative with [mē]. Like Mt 5:44 in spirit, not a quotation,
but a reminiscence of the words of Jesus. The negative addition
gives emphasis. See Lu 6:28 for the old verb [kataraomai] from [katara]
(curse).
12:15 Rejoice [chairein]. Present active infinitive of [chairō],
absolute or independent use of the infinitive as if a
finite verb as occurs sometimes (Robertson, Grammar, pp.
1092ff.). Literally here, “Rejoicing with rejoicing people,
weeping with weeping people.”
12:16 Be of the same mind [to auto phronountes]. Absolute or
independent use of the participle again as with all the
participles through verse 18, “thinking the same thing.”
Set
not your mind on high things [mē ta hupsēla phronountes]. “Not
thinking the high things” [hupsēlos] from [hupsos], height). Cf.
1Co 13:5. Condescend to things that are lowly [tois
tapeinois sunapagomenoi]. “Be carried away with (borne along
with) the lowly things” (in contrast with [ta hupsēla], though
the associative instrumental case may be masculine, “with lowly
men.”) See Ga 2:13; 2Pe 3:17 for the only other N.T. examples of
this old verb. Be not wise [mē ginesthe phronimoi]. “Do not
have the habit of becoming [ginesthe] wise in your own
conceits” [par’ heautois], beside yourselves). Note the
imperative in the midst of infinitives and participles.
12:17 Render to no man [mēdeni apodidontes]. “Giving back to
no man.” Independent participle again. Evil for evil [kakon
anti kakou]. Directly opposite to the law of retaliation of the
Pharisees as in Mt 5:39; 1Th 5:15; 1Co 13:5f. Take thought of
[pronooumenoi]. “Taking thought beforehand.” Old word. See 2Co 8:21.
12:18 As much as in you lieth [to ex humōn]. Accusative of
general reference, “so far as what proceeds from you” (“the from
you part”). See [to kat’ eme] in 1:15. This phrase explains “if
it be possible” [ei dunaton]. “All your part is to be peace”
(Alford). For “be at peace” [eirēneuontes] see 2Co 13:11.
12:19 Avenge not [mē ekdikountes]. Independent participle
again of late verb [ekdikeō] from [ekdikos], exacting justice
(13:4). See already Lu 18:5; 2Co 10:6.
But give place unto
wrath [alla dote topon tēi orgēi]. Second aorist active
imperative of [didōmi], to give. “Give room for the (note article
as in 5:9; 1Th 2:16) wrath” of God instead of taking vengeance
in your own hands. See Eph 4:27 for [didote topon]. Paul quotes
De 32:35 (the Hebrew rather than the LXX). So have Heb 10:30
and the Targum of Onkelos, but the relation between them and Paul
we cannot tell. Socrates and Epictetus condemned personal
vindictiveness as Paul does here. I will recompense [antapodōsō]. Future active of the double compound verb quoted
also in 11:35.
12:20 Feed him [psōmize auton]. Quotation from LXX text of
Pr 25:21f. Present active imperative of verb from [psōmos], a
morsel, and so to feed crumbs to babies, then to feed in general.
In N.T. only here and 1Co 13:3. Thou shalt heap [sōreuseis]. Future active
of old verb [sōreuō] from [sōros], a
heap. In N.T. only here and 2Ti 3:6. Coals of fire [anthrakas puros]. That is, burning or live coals.
Anthrax (our “anthracite”) is an old word, only here in N.T. It is a
metaphor for keen anguish. The Arabs have a proverb “coals in the
heart,” “fire in the liver.” Such kindness may lead to repentance
also.
12:21 Be not overcome of evil [mē nikō hupo tou kakou].
Present passive imperative of [nikaō], to conquer. “Stop being
conquered by the evil (thing or man),” But overcome evil with
good [alla nika en tōi agathōi to kakon]. “But keep on
conquering the evil in the good.” Drown the evil in the good.
Seneca: Vincit malos pertinax bonitas.
Chapter 13
13:1 Every soul [pāsa psuchē]. As in 2:9; Ac 2:43. A
Hebraism for [pās anthrōpos] (every man). To the higher powers
[exousiais huperechousais]. Abstract for concrete. See Mr
2:10 for [exousia]. [Huperechō] is an old verb to have or hold
over, to be above or supreme, as in 1Pe 2:13. Except by God
[ei mē hupo theou]. So the best MSS. rather than [apo theou]
(from God). God is the author of order, not anarchy. The powers
that be [hai ousai]. “The existing authorities” (supply [exousiai]. Art ordained
[tetagmenai eisin]. Periphrastic
perfect passive indicative of [tassō], “stand ordained by God.”
Paul is not arguing for the divine right of kings or for any
special form of government, but for government and order. Nor
does he oppose here revolution for a change of government, but he
does oppose all lawlessness and disorder.
13:2 He that resisteth [ho antitassomenos]. Present middle
articular participle of [antitassō], old verb to range in battle
against as in Ac 18:6, “he that lines himself up against.”
Withstandeth [anthestēken]. Perfect active indicative of [anthistēmi] and intransitive,
“has taken his stand against.”
The ordinance of God [tēi tou theou diatagēi]. Late word, but
common in papyri (Deissmann, Light, etc., p. 89), in N.T. only
here and Ac 7:53. Note repetition of root of [tassō].
To
themselves [heautois]. Dative of disadvantage. See Mr 12:40
for “shall receive a judgment” [krina lēmpsontai]. Future
middle of [lambanō].
13:3 A terror [phobos]. This meaning in Isa 8:13. Paul
does
not approve all that rulers do, but he is speaking generally of
the ideal before rulers. Nero was Emperor at this time. From the
same [ex autēs]. “From it” [exousia], personified in verse 4).
13:4 A minister of God [theou diakonos]. General sense of [diakonos].
Of course even Nero was God’s minister “to thee
[soi] ethical dative) for good [eis to agathon], for the
good).” That is the ideal, the goal. Beareth [phorei].
Present active indicative of [phoreō], old frequentative form of [pherō], to bear,
to wear. But if thou do [ean de poiēis].
Condition of third class, [ean] and present active subjunctive of [poieō], “if thou
continue to do.” Sword [machairan]. Symbol
of authority as to-day policemen carry clubs or pistols. “The
Emperor Trajan presented to a provincial governor on starting for
his province, a dagger, with the words, ‘For me. If I deserve
it, in me’” (Vincent). An avenger [ekdikos]. Old adjective
from [ek] and [dikē] (right), “outside of penalty,” unjust, then
in later Greek “exacting penalty from one,” in N.T. only here and
1Th 4:6.
13:5 Ye must needs [anagkē]. “There is necessity,” both
because of the law and because of conscience, because it is right
(2:15; 9:1).
13:6 Ye pay [teleite]. Present active indicative (not
imperative) of [teleō], to fulfil. Tribute [phorous]. Old
word from [pherō], to bring, especially the annual tax on lands,
etc. (Lu 20:22; 23:1). Paying taxes recognizes authority over
us. Ministers of God’s service [leitourgoi theou]. Late word
for public servant (unused [leitos] from Attic [leōs], people,
and [ergō], to work). Often used of military servants, servants
of the king, and temple servants (Heb 8:2). Paul uses it also
of himself as Christ’s [leitourgos] (Ro 15:16) and of
Epaphroditus as a minister to him (Php 2:25). See [theou
diakonos] in verse 4. Attending continually
[proskarterountes]. Present active participle of the late verb [proskartereō]
[pros]
and [kartereō] from [kartos] or [kratos],
strength) to persevere. See on Ac 2:42; 8:13.
13:7 Dues [opheilas]. Debts, from [opheilō], to owe. Often so
in the papyri, though not in Greek authors. In N.T. only here,
Mt 18:32; 1Co 7:3. Paying debts needs emphasis today, even for
ministers. To whom tribute is due [tōi ton phoron]. We must
supply a participle with the article [tōi] like [apaitounti] (“to
the one asking tribute”). So with the other words (to whom
custom, [tōi to telos apaitounti]; to whom fear, [tōi ton phobon
apaitounti]; to whom honour, [tōi tēn timēn apaitounti]. [Phoros] is the tribute
paid to a subject nation (Lu 20:22),
while [telos] is tax for support of civil government (Mt
17:25).
13:8 Save to love one another [ei mē to allēlous agapāin].
“Except the loving one another.” This articular infinitive is in
the accusative case the object of [opheilete] and partitive
apposition with [mēden] (nothing). This debt can never be paid
off, but we should keep the interest paid up. His neighbour [ton heteron]. “The other man,” “the second man.” “Just as in
the relations of man and God [pistis] has been substituted for [nomos], so between
man and man [agapē] takes the place of
definite legal relations” (Sanday and Headlam). See Mt 22:37-40
for the words of Jesus on this subject. Love is the only solution
of our social relations and national problems.
13:9 For this [to gar]. For the article [to] pointing to a
sentence see 8:26, here to the quotation. The order of the
commandments here is like that in Lu 18:20; Jas 2:11 and in B
for De 5, but different from that of the Hebrew in Ex 20; De
5. The use of [ou] with the volitive future in prohibitions in
place of [mē] and the imperative or subjunctive is a regular
Greek idiom. And if there be any other [kai ei tis hetera].
Paul does not attempt to give them all. It is summed up [anakephalaioutai]. Present passive indicative of [anakephalaioō], late literary
word or “rhetorical term” [ana,
kephalaion], head or chief as in Heb 8:1). Not in the papyri,
but [kephalaion], quite common for sum or summary. In N.T. only
here and Eph 1:10. Namely [en tōi]. See [to gar] at the
beginning of the verse, though omitted by B F. The quotation is
from Le 19:18. Quoted in Mt 5:43; 22:39; Mr 12:31; Lu 10:27;
Ga 5:14; Jas 2:8 it is called [basilikos nomos] (royal law).
Thy neighbour [ton plēsion sou]. [Plēsion] is an adverb and
with the article it means “the one near thee.” See on Mt 5:43.
13:10 The fulfilment of the law [plērōma nomou]. “The filling
up or complement of the law” like [peplērōken] (perfect active
indicative of [plēroō], stands filled up) in verse 8. See 1Co
13 for the fuller exposition of this verse.
13:11 And this [kai touto]. Either nominative absolute or
accusative of general reference, a common idiom for “and that
too” (1Co 6:6, 8, etc.). Knowing [eidotes]. Second perfect
active participle, nominative plural without a principal verb.
Either we must supply a verb like [poiēsōmen] (let us do it) or [poiēsate] (do ye
do it) or treat it as an independent participle
as in 12:10f. The season [ton kairon]. The critical period,
not [chronos] (time in general). High time [hōra]. Like our
the “hour” has come, etc. MSS. vary between [hēmas] (us) and [humās] (you), accusative
of general reference with [egerthēnai]
(first aorist passive infinitive of [egeirō], to awake, to wake
up), “to be waked up out of sleep” [ex hupnou]. Nearer to us
[egguteron hēmōn]. Probably so, though [hēmōn] can be taken
equally well with [hē sōtēria] (our salvation is nearer). Final
salvation, Paul means, whether it comes by the second coming of
Christ as they all hoped or by death. It is true of us all.
13:12 Is far spent [proekopsen]. First aorist active
indicative of [prokoptō], to cut forward, to advance, old word
for making progress. See Lu 2:52; Ga 1:14; 2Ti 2:16; 3:9.
Is
at hand [ēggiken]. Perfect active indicative, “has drawn
nigh.” Vivid picture for day-break. Let us therefore cast off [apothōmetha oun]. Aorist middle subjunctive (volitive) of [apotithēmi], to put
off from oneself “the works of darkness”
[ta erga tou skotous] as we do our night-clothes. Let us put
on [endusōmetha]. Aorist middle subjunctive (volitive) of [enduō], to put on. For
this same contrast between putting off
[apotithēmi] and [apekduō] and putting on [enduō] see Col
3:8-12. The armour of light [ta hopla tou photos]. The
weapons of light, that belong to the light (to the day time). For
the metaphor of the Christian armour see 1Th 5:8; 2Co 6:7; Ro 6:13;
Eph 6:13ff.
13:13 Honestly [euschēmonōs]. Paul is fond of the metaphor
“walk” [peripateō], 33 times though not in the Pastoral
Epistles. This old adverb (from [euschēmōn], graceful) occurs
also in 1Th 4:12; 1Co 14:40. The English word “honest” means
honourable (Latin honor) and so decent. Wycliff translates 1Co 12:32
by “unhonest,” “honesty,” “honest” for “less honourable,
honour, honourable.” Not in revelling [mē kōmois]. Plural
“revellings.” See on Ga 5:21. Drunkenness
[methais]. Plural
again, “drunkennesses.” See on Ga 5:21. In chambering
[koitais]. Plural also. See on Ro 9:10. Wantonness
[aselgeiais]. Plural likewise. See on 2Co 12:21; Ga 5:19.
Not in strife and jealousy [mē eridi kai zēlōi]. Singular
here, but some MSS. have the plural like the previous words.
Quarrelling and jealousy go with the other vices (Shedd).
13:14 Put ye on [endusasthe]. The same metaphor as in verse
12. The Lord Jesus Christ is the garment that we all need. See
Ga 3:27 with baptism as the symbol. Provision [pronoian].
Old word for forethought (from [pronoos]. In N.T. only here and
Ac 24:2. For the flesh [tēs sarkos]. Objective genitive.
To fulfil the lusts thereof [eis epithumias]. “For lusts.” No
verb.
Chapter 14
14:1 Him that is weak [ton asthenounta]. See on 1Co 8:7-12;
9:22; Ro 4:19.
Receive ye [proslambanesthe]. Present middle
imperative (indirect), “take to yourselves.” Yet not to doubtful
disputations [mē eis diakriseis dialogismōn]. “Not for
decisions of opinions.” Note [dia] (between, two or [duo] in
both words. Discriminations between doubts or hesitations. For [diakrisis], see 1Co 12:10; Heb 5:14
(only N.T. examples). For [dialogismos] see Lu 2:35; 24:38; Php 2:14. The “strong”
brother is not called upon to settle all the scruples of the
“weak” brother. But each takes it on himself to do it.
14:2 One man [hos men]. “This one,” demonstrative pronoun
[hos]
with [men]. Hath faith [pisteuei]. Like [echei pistin]
(Ac 14:9). But he that is weak [ho de asthenōn]. One would
expect [hos de] (but that one) in contrast with [hos men]. [Ho]
is demonstrative with [de] sometimes, but here is probably just
the article with [asthenōn]. Herbs [lachana]. From [lachanō],
to dig. Hence garden herbs or vegetables. Denney feels certain
that Paul has in mind a party of vegetarians in Rome.
14:3 Set at nought [exoutheneitō]. Present active imperative
of [exoutheneō], to treat as nothing and so with contempt (Lu
23:11; 1Th 5:20). Judge [krinetō]. Present active imperative
of [krinō], criticize. One side (the meat-eaters) despises the
vegetarians, while the vegetarians criticize the meat-eaters.
Received him [auton proselabeto]. Aorist middle (indirect) of [proslambanō], same
verb used in verse 1. God took both sides
into his fellowship without requiring that they be vegetarians or
meat-eaters.
14:4 Who art thou? [su tis ei?]. Proleptic position of [su],
“thou who art thou?” The servant of another [allotrion
oiketēn]. Not another [allon] servant (household servant, [oiketēn], but “another’s
servant.” For the adjective [allotrios], see Lu 16:12; 2Co 10:15f. Shall
be made to stand [stathēsetai]. Future passive of [histēmi]. In spite of your
sharp criticisms of one another. Hath power [dunatei]. Verb
found only in Paul (2Co 9:8; 13:3; Ro 14:4), from verbal
adjective [dunatos].
14:5 One man [hos men], another [hos de]. Regular idiom
of contrasted demonstratives (this one, that one). One day above
another [hēmeran par’ hēmeran]. “Day beyond day.” For this use
of [para] (beside) in comparison see 1:25; Lu 13:2.
Be fully
assured [plērophoreisthō]. Present passive imperative of [plērophoreō], late compound
verb for which see on Lu 1:1; Ro 4:21.
In his own mind [en tōi idiōi noi]. Intelligent and
honest decision according to the light possessed by each.
14:6 Regardeth [phronei]. “Thinks of,” “esteems,” “observes,”
“puts his mind on” (from [phrēn], mind). The Textus Receptus has
also “he that regardeth not,” but it is not genuine. Unto the
Lord [kuriōi]. Dative case. So as to [tōi theōi] (unto God).
He eats unto the Lord, he eats not unto the Lord. Paul’s
principle of freedom in non-essentials is most important. The
Jewish Christians still observed the Seventh day (the Sabbath).
The Gentile Christians were observing the first day of the week
in honour of Christ’s Resurrection on that day. Paul pleads for
liberty.
14:7 To himself [heautōi]. Dative of advantage again. But to
the Lord as he shows in verse 8. Life and death focus in the
Lord.
14:8 Whether—or [ean te—ean te]. “Both if—and if”
(condition of third class with present subjunctive)
[zōmen—apothnēskōmen]. Both living and dying are “to the
Lord.” Paul repeats the idiom [ean te—ean te] with the
conclusion “we are the Lord’s [tou kuriou esmen]. Predicate
genitive, “we belong to the Lord.”
14:9 And lived again [kai ezēsen]. First ingressive aorist
active indicative of [zaō], “he came to life.” Might be lord of
[kurieusei]. Ingressive aorist active subjunctive of [kurieuō],
“become Lord of.” Purpose clause with [hina] (that). Old verb
from [kurios], lord. See Lu 22:25; Ro 6:9.
14:10 But thou, why dost thou judge? [su de ti su krineis?].
Referring to the conduct of the “weak” brother in verse 3.
Or
thou again [ē kai su]. Referring to the “strong” brother.
Shall stand before [parastēsometha]. Future middle of [paristēmi] and intransitive,
to stand beside [para] with the
locative case [tōi bemati], the judgment seat) as in Ac 27:24.
See the same figure of God in 2Co 5:10.
14:11 As I live [zō egō]. “I live.” The LXX here (Isa
45:23) has [kat’ emautou omnnuō], “I swear by myself.”
Shall
confess to God [exomologēsetai tōi theōi]. Future middle of [exomologeō], to confess
openly [ex] with the accusative as in
Mt 3:6. With the dative as here the idea is to give praise to,
to give gratitude to (Mt 11:25).
14:12 Shall give account [logon dōsei]. So Aleph A C rather
than [apodōsei] of Textus Receptus. Common use of [logos] for
account (bookkeeping, ledger) as in Lu 16:2.
14:13 Let us not therefore judge one another any more [mēketi
oun allēlous krinōmen]. Present active subjunctive (volitive).
“Let us no longer have the habit of criticizing one another.” A
wonderfully fine text for modern Christians and in harmony with
what the Master said (Mt 7:1). That no man put a stumbling
block in his brother’s way or an occasion of falling [to mē
tithenai proskomma tōi adelphōi ē skandalon]. Articular present
active infinitive of [tithēmi] in apposition with [touto],
accusative case after [krinate]: “Judge this rather, the not
putting a stumbling block (see 9:32 for [proskomma] or a trap
[skandalon], 9:33) for his brother” [adelphōi], dative of
disadvantage).
14:14 I know and am persuaded in the Lord Jesus [oida kai
pepeismai en kuriōi Iēsou]. He knows it and stands persuaded
(perfect passive indicative of [peithō], to persuade), but in the
sphere of the Lord Jesus (cf. 9:1), not by mere rational
processes. Unclean of itself [kainon di’ heautou]. So Paul
takes his stand with the “strong” as in 1Co 8:4f., but he is
not a libertine. Paul’s liberty as to food is regulated by his
life in the Lord. For this use of [koinos], not as common to all
(Ac 2:44; 4:32), but unhallowed, impure, see on Mr 7:2,5; Ac
10:14,28. God made all things for their own uses. Save that
[ei mē]. The exception lies not in the nature of the food [di’
heautou], but in the man’s view of it (to him, [ekeinōi], dative
case).
14:15 Because of meat [dia brōma]. “Because of food.”
In love [kata agapēn]. “According to love” as the regulating principle
of life. See 1Co 8 where Paul pleads for love in place of
knowledge on this point. Destroy not [mē apollue]. Present
active imperative of [apolluō], the very argument made in 1Co
8:10f. With thy meat [tōi brōmati sou]. Instrumental case,
“with thy food.” It is too great a price to pay for personal
liberty as to food.
14:16 Your good [humōn to agathon]. “The good thing of you” =
the liberty or Christian freedom which you claim. Be evil spoken
of [blasphēmeisthō]. Present passive imperative of [blasphēmeō] for which see
Mt 9:3; Ro 3:8.
14:17 The kingdom of God [hē basileia tou theou]. Not the
future kingdom of eschatology, but the present spiritual kingdom,
the reign of God in the heart, of which Jesus spoke so often. See
1Co 4:21. Paul scores heavily here, for it is not found in
externals like food and drink, but in spiritual qualities and
graces.
14:18 Herein [en toutōi]. “On the principle implied by these
virtues” (Sanday and Headlam). Approved of men [dokimos tois
anthrōpois]. “Acceptable to men.” Stands the test for men. See
1Co 11:19; 2Co 10:18; 2Ti 2:15.
14:19 So then [ara oun]. Two inferential particles,
“accordingly therefore.” Let us follow after [diōkōmen].
Present active subjunctive (volitive). “Let us pursue.” Some MSS.
have present indicative, “we pursue.” The things which make for
peace [ta tēs eirēnēs]. “The things of peace,” literally,
genitive case. So “the things of edification for one another”
[ta tēs oikodomēs tēs eis allēlous].
14:20 Overthrow not [mē katalue]. “Destroy not,” “do not
loosen down” (carrying on the metaphor in [oikodomē], building).
The work of God [to ergon tou theou]. The brother for whom
Christ died, verse 15. Perhaps with a side-glance at Esau and
his mess of pottage. But it is evil [alla kakon]. Paul
changes from the plural [koina] to the singular [kakon]. With
offence [dia proskommatos]. “With a stumbling-block” as in
verse 13. This use of [dia] (accompaniment) is common. So then
it is addressed to the “strong” brother not to cause a
stumbling-block by the way he eats and exercises his freedom.
14:21 Not to eat [to mē phagein]. “The not eating.” Articular
infinitive (second aorist active of [esthiō] and subject of [kalon estin] (copula,
understood). Flesh [kreas]. Old word,
in N.T. only here and 1Co 8:13. To drink [pein]. Shortened
form for [piein] (second aorist active infinitive of [pinō].
Whereby [en hōi]. “On which thy brother stumbleth”
[proskoptei].
14:22 Have thou to thyself before God [su—kata seauton eche
enōpion tou theou]. Very emphatic position of [su] at the
beginning of the sentence, “Thou there.” The old MSS. put [hēn]
(relative “which”) after [pistin] and before [echeis]. This
principle applies to both the “strong” and the “weak.” He is
within his rights to act “according to thyself,” but it must be
“before God” and with due regard to the rights of the other
brethren. In that which he approveth [en hoi dokimazei]. This
beatitude cuts both ways. After testing and then approving
(1:28; 2:18) one takes his stand which very act may condemn
himself by what he says or does. “It is a rare felicity to have a
conscience untroubled by scruples” (Denney).
14:23 He that doubteth [ho diakrinomenos]. Present middle
participle of [diakrinō], to judge between [dia], to hesitate.
See Jas 1:6f. for this same picture of the double-minded man.
Cf. Ro 4:20; Mr 11:23. Is condemned
[katakekritai]. Perfect
passive indicative of [katakrinō] (note [kata-], “stands
condemned.” If he eat [ean phagēi]. Third class condition, [ean] and second aorist
active subjunctive. If in spite of his
doubt, he eat. Whatsoever is not of faith is sin [pan ho ouk
ek pisteōs hamartia estin]. Faith [pistis] here is
subjective, one’s strong conviction in the light of his relation
to Christ and his enlightened conscience. To go against this
combination is sin beyond a doubt. Some MSS. (A L etc.) put the
doxology here which most place in 16:25-27. But they all give
chapters 15 and 16. Some have supposed that the Epistle
originally ended here, but that is pure speculation. Some even
suggest two editions of the Epistle. But chapter 15 goes right on
with the topic discussed in chapter 14.
Chapter 15
15:1 We the strong [hēmeis hoi dunatoi]. Paul identifies
himself with this wing in the controversy. He means the morally
strong as in 2Co 12:10; 13:9, not the mighty as in 1Co 1:26.
The infirmities [ta asthenēmata]. “The weaknesses” (cf. [asthenōn] in
14:1,2), the scruples “of the not strong” [tōn
adunatōn]. See Ac 14:8 where it is used of the man weak in his
feet (impotent). To bear [bastazein]. As in Ga 6:2, common
in the figurative sense. Not to please ourselves [mē heautois
areskein]. Precisely Paul’s picture of his own conduct in 1Co
10:33.
15:2 For that which is good [eis to agathon]. “For the good.”
As in 14:16, 19. Not to please men just for popular favours, but
for their benefit.
15:3 Pleased not himself [ouch heautōi ēresen]. Aorist active
indicative of [areskō] with the usual dative. The supreme example
for Christians. See 14:15. He quotes Ps 69:9 (Messianic
Psalm) and represents the Messiah as bearing the reproaches of
others.
15:4 Were written aforetime [proegraphē]. Second aorist
passive indicative of [prographō], old verb, in N.T. only here,
Ga 3:1 (which see); Eph 3:3; Jude 1:4.
For our learning [eis tēn hēmeteran didaskalian]. “For the instruction of us.”
Objective sense of possessive pronoun [hēmeteros]. See Mt 15:9;
2Ti 3:16 for [didaskalian] (from [didaskō], to teach).
We might
have hope [tēn elpida echōmen]. Present active subjunctive of [echō] with
[hina]
in final clause, “that we might keep on having
hope.” One of the blessed uses of the Scriptures.
15:5 The God of patience and comfort [ho theos tēs hupomonēs
kai tēs paraklēseōs]. Genitive case of the two words in verse 4 used to describe God who uses the Scriptures to reveal
himself to us. See 2Co 1:3 for this idea; Ro 15:13 for “the
God of hope”; 15:33 for “the God of peace.”
Grant you [dōiē
humin]. Second aorist active optative (Koinē form for older [doiē] as in 2Th 3:16;
Eph 1:17; 2Ti 1:16, 18; 2:25, though
MSS. vary in Eph 1:17; 2Ti 2:25 for [dōēi] (subjunctive). The
optative here is for a wish for the future (regular idiom).
According to Christ Jesus [kata Christon Iēsoun]. “According
to the character or example of Christ Jesus” (2Co 11:17; Col 2:8; Eph 5:24).
15:6 With one accord [homothumadon]. Here alone in Paul, but
eleven times in Acts (Ac 1:14, etc.). With one mouth [en
heni stomati]. Vivid outward expression of the unity of feeling.
May glorify [doxazēte]. Present active subjunctive of [doxazō], final clause with
[hina] “that ye may keep on
glorifying.” For “the God and Father of our Lord Jesus Christ”
see 2Co 1:3; 9:31 for discussion. It occurs also in Eph 1:3; 1Pe 1:3.
15:7 Receive ye [proslambanesthe] as in 14:1),
received [proselabeto], here of Christ as in 14:3 of God). The
repetition here is addressed to both the strong and the weak and
the “us” [hēmās] includes all.
15:8 A minister of the circumcision [diakonon peritomēs].
Objective genitive, “a minister to the circumcision.” [Diakonon]
is predicate accusative with [gegenēsthai] (perfect passive
infinitive of [ginomai] in indirect assertion after [legō], I
say) and in apposition with [Christon], accusative of general
reference with the infinitive. See Ga 4:4f. That he might
confirm [eis to bebaiōsai]. Purpose clause with [eis to] and
the infinitive [bebaiōsai] (first aorist active of [bebaioō], to
make stand). The promises given unto the fathers [tas
epaggelias tōn paterōn]. No “given” in the Greek, just the
objective genitive, “the promises to the fathers.” See 9:4, 5.
15:9 And that the Gentiles might praise [ta de ethnē
doxasai]. Coordinate with [bebaiōsai] and [eis to], to be
repeated with [ta ethnē], the accusative of general reference and [ton theon] the
object of [doxasai]. Thus the Gentiles were
called through the promise to the Jews in the covenant with
Abraham (4:11f., 16f.). Salvation is of the Jews. Paul proves
his position by a chain of quotations from the O.T., the one in
verse 9 from Ps 18:50. For [exomologeō], see 14:10.
I will
sing [psalō]. Future active of [psallō], for which verb see on
1Co 14:15.
15:10 Rejoice, ye Gentiles [euphranthēte]. First aorist
passive imperative of [euphrainō], old word from [eu], well and [phrēn], mind. See
Lu 15:32. Quotation from De 32:43 (LXX).
15:11 All the Gentiles [panta ta ethnē]. From Ps 117:1
with
slight variations from the LXX text.
15:12 The root [hē riza]. Rather here, as in Re 5:5; 23:16,
the sprout from the root. From Isa 11:10. On him shall the
Gentiles hope [ep’ autōi ethnē elpiousin]. Attic future of [elpizō] for the usual
[elpisousin].
15:13 The God of hope [ho theos tēs elpidos]. Taking up the
idea in verse 12 as in verse 5 from 4.
Fill you [plērōsai humas]. Optative (first aorist active of [plēroō] of
wish for the future. Cf. [dōiē] in verse 5. In believing
[en
tōi pisteuein]. “In the believing” [en] with locative of the
articular infinitive, the idiom so common in Luke’s Gospel).
That ye may abound [eis to perisseuein humas]. Purpose clause
with [eis to], as in verse 8, with [perisseuein] (present
active infinitive of [perisseuō], with accusative of general
reference, [humas]. This verse gathers up the points in the
preceding quotations.
15:14 I myself also [kai autos egō]. See 7:25 for a
like
emphasis on himself, here in contrast with “ye yourselves” [kai
autoi]. The argument of the Epistle has been completed both in
the main line (chapters 1-8) and the further applications
(9:1-15:13). Here begins the Epilogue, the personal matters of
importance. Full of goodness [mestoi agathosunēs]. See 2Th
1:11; Ga 5:22 for this LXX and Pauline word (in ecclesiastical
writers also) made from the adjective [agathos], good, by adding [-sunē] (common
ending for words like [dikaiosunē]. See 1:29
for [mestos] with genitive and [peplērōmenoi] (perfect passive
participle of [plēroō] as here), but there with instrumental case
after it instead of the genitive. Paul gives the Roman Christians
(chiefly Gentiles) high praise. The “all knowledge” is not to be
pressed too literally, “our Christian knowledge in its entirety”
(Sanday and Headlam). To admonish [nouthetein]. To put in
mind (from [nouthetēs] and this from [nous] and [tithēmi]. See
on 1Th 5:12,14. “Is it laying too much stress on the language
of compliment to suggest that these words give a hint of St.
Paul’s aim in this Epistle?” (Sanday and Headlam). The strategic
position of the church in Rome made it a great centre for
radiating and echoing the gospel over the world as Thessalonica
did for Macedonia (1Th 1:8).
15:15 I write [egrapsa]. Epistolary aorist. The more boldly
[tolmēroterōs]. Old comparative adverb from [tolmērōs]. Most
MSS. read [tolmēroteron]. Only here in N.T. In some measure
[apo merous]. Perhaps referring to some portions of the Epistle
where he has spoken plainly (6:12, 19; 8:9;
11:17; 14:3, 4, 10,
etc.). As putting you again in remembrance [hos epanamimnēskōn
humas]. Delicately put with [hōs] and [epi] in the verb, “as if
calling back to mind again” [epi]. This rare verb is here alone
in the N.T.
15:16 That I should be [eis to einai me]. The [eis to] idiom
with the infinitive again (verses 8, 13). Minister [leitourgon]. Predicate accusative in apposition with [me] and
see 13:6 for the word. “The word here derives from the context
the priestly associations which often attach to it in the LXX”
(Denney). But this purely metaphorical use does not show that
Paul attached a “sacerdotal” character to the ministry.
Ministering [hierourgounta]. Present active participle of [hierourgeō], late verb
from [hierourgos] [hieros, ergō], in
LXX, Philo, and Josephus, only here in N.T. It means to work in
sacred things, to minister as a priest. Paul had as high a
conception of his work as a preacher of the gospel as any priest
did. The offering up of the Gentiles [hē prosphora tōn
ethnōn]. Genitive of apposition, the Gentiles being the
offering. They are Paul’s offering. See Ac 21:26. Acceptable
[euprosdektos]. See 2Co 6:2; 8:12. Because “sanctified in the
Holy Spirit” [hēgiasmenē en pneumati hagiōi], perfect passive
participle of [hagiazō].
15:17 In things pertaining to God [ta pros ton theon].
Accusative of general reference of the article used with the
prepositional phrase, “as to the things relating to [pros],
facing) God.”
15:18 Any things save those which Christ wrought through me
[ti hōn ou kateirgasato Christos di’ emou]. Rather, “any one of
those things which Christ did not work through me.” The
antecedent of [hōn] is the unexpressed [toutōn] and the
accusative relative [ha] (object of [kateirgasato] is attracted
into the genitive case of [toutōn] after a common idiom. By word
and deed [logōi kai ergōi]. Instrumental case with both words.
By preaching and life (Lu 24:19; Ac 1:1; 7:22; 2Co 10:11).
15:19 In power of signs and wonders [en dunamei sēmeiōn kai
teratōn]. Note all three words as in Heb 2:4, only here [dunamis] is connected
with [sēmeia] and [terata]. See all three
words used of Paul’s own work in 2Co 12:12 and in 2Th 2:9 of
the Man of Sin. See 1Th 1:5; 1Co 2:4 for the “power” of the
Holy Spirit in Paul’s preaching. Note repetition of [en dunamei]
here with [pneumatos hagiou]. So that [hōste]. Result
expressed by the perfect active infinitive [peplērōkenai] (from [plēroō] with the
accusative [me] (general reference). Round
about even unto Illyricum [kuklōi mechri tou Illurikou]. “In a
ring” [kuklōi], locative case of [kuklos]. Probably a journey
during the time when Paul left Macedonia and waited for II
Corinthians to have its effect before coming to Corinth. If so,
see 2Co 13; Ac 20:1-3. When he did come, the trouble with the
Judaizers was over. Illyricum seems to be the name for the region
west of Macedonia (Dalmatia). Strabo says that the Egnatian Way
passed through it. Arabia and Illyricum would thus be the extreme
limits of Paul’s mission journeys so far.
15:20 Yea [houtōs de]. “And so,” introducing a limitation to
the preceding statement. Making it my aim [philotimoumenon].
Present middle participle (accusative case agreeing with [me] of [philotimeomai],
old verb, to be fond of honour [philos, timē].
In N.T. only here and 1Th 4:11; 2Co 5:9. A noble word in
itself, quite different in aim from the Latin word for ambition
[ambio], to go on both sides to carry one’s point). Not where [ouch hopou]. Paul was a pioneer preacher pushing on to new
fields after the manner of Daniel Boone in Kentucky. That I
might now build upon another man’s foundation [hina mē ep’
allotrion themelion oikodomō]. For [allotrios] (not [allos] see
14:4. For [themelion], see Lu 6:48f.; 1Co 3:11. This noble
ambition of Paul’s is not within the range of some ministers who
can only build on another’s foundation as Apollos did in Corinth.
But the pioneer preacher and missionary has a dignity and glory
all his own.
15:21 As it is written [kathōs gegraptai]. From Isa
52:15.
Paul finds an illustration of his word about his own ambition in
the words of Isaiah. Fritzsche actually argues that Paul
understood Isaiah to be predicting his (Paul’s) ministry! Some
scholars have argued against the genuineness of verses 9-21 on
wholly subjective and insufficient grounds.
15:22 I was hindered [enekoptomēn]. Imperfect passive
(repetition) of [enkoptō], late verb, to cut in, to cut off, to
interrupt. Seen already in Ac 24:4; 1Th 2:18; Ga 5:7. Cf.
modern telephone and radio and automobile. These many times [ta polla]. “As to the many things.” In 1:13 Paul used [pollakis] (many
times) and B D read it here. But Paul’s work
[ta polla] had kept him away. From coming to you [tou
elthein pros humas]. Ablative case (after the verb of hindering)
of the articular infinitive, “from the coming.”
15:23 Having no more any place in these regions [mēketi topon
echōn en tois klimasin]. Surprising frankness that the average
preacher would hardly use on such a matter. Paul is now free to
come to Rome because there is no demand for him where he is. For [klima] (from [klinō],
to incline), slope, then tract of land,
region, see already 2Co 11:10; Ga 1:21 (the only N.T.
examples). A longing [epipotheian]. A hapax legomenon,
elsewhere [epipothēsis] (2Co 7:7, 11), from [epipotheō] as in
Ro 1:11. These many years [apo hikanōn etōn]. “From
considerable years.” So B C, but Aleph A D have [pollōn], “from
many years.”
15:24 Whensoever I go [hōs an poreuōmai]. Indefinite temporal
clause with [hōs an] and the present middle subjunctive (cf. 1Co
11:34; Php 2:23 with aorist subjunctive). Into Spain [eis tēn
Spanian]. It was a Roman province with many Jews in it. The
Greek name was [Iberia], the Latin Hispania. The Textus
Receptus adds here [eleusomai pros humas] (I shall come to you),
but it is not in Aleph A B C D and is not genuine. Without it we
have a parenthesis (or anacoluthon) through the rest of verse
24. In my journey [diaporeuomenos]. Present middle
participle, “passing through.” Paul planned only a brief stay in
Rome since a strong church already existed there. To be brought
on my way thitherward [propemphthēnai ekei]. “To be sent
forward there.” First aorist passive infinitive of [propempō],
common word for escorting one on a journey (1Co 16:6, 11; 2Co
1:16; Tit 3:13; 2Jo 1:6). If first in some measure I shall have
been satisfied with your company [ean humōn protōn apo merous
emplēsthō]. Condition of third class with [ean] and first aorist
passive subjunctive of [empimplēmi], old verb, to fill up, to
satisfy, to take one’s fill. See Lu 6:25. Literally, “if I
first in part be filled with you” (get my fill of you). delicate
compliment for the Roman church.
15:25 But now [nuni de]. Repeats the very words used in
23.
I go [poreuomai]. Futuristic present as in Joh 14:2.
Ministering unto the saints [diakonon tois hagiois]. Present
active participle of purpose like [eulogounta] in Ac 3:26. This
collection had been one of Paul’s chief cares for over a year now
(see 2Co 8; 9). See 2Co 8:4.
15:26 For it hath been the good pleasure of Macedonia and
Achaia [ēudokēsan gar Makedonia kai Achaia]. “For Macedonia
and Achaia took pleasure.” The use of [ēudokēsan] (first aorist
active indicative of [eudokeō] shows that it was voluntary (2Co
8:4). Paul does not here mention Asia and Galatia. A certain
contribution [koinōnian tina]. Put thus because it was unknown
to the Romans. For this sense of [koinōnian], see 2Co 8:4; 9:13.
For the poor among the saints [eis tous ptōchous tōn
hagiōn]. Partitive genitive. Not all there were poor, but Ac
4:32-5:11; 6:1-6; 11:29f.; Ga 2:10 prove that many were.
15:27 Their debtors [opheiletai autōn]. Objective genitive:
the Gentiles are debtors to the Jews. See the word [opheiletēs]
in 1:14; 8:12. For if [ei gar]. Condition of the first
class, assumed as true, first aorist active indicative
[ekoinōnēsan], from [koinōneō], to share) with associative
instrumental case [pneumatikois], spiritual things). To
minister unto [leitourgēsai], first aorist active infinitive of [leitourgeō] with
dative case [autois], to them), but here
certainly with no “sacerdotal” functions (cf. verse 16). In
carnal things [en tois sarkikois]. Things which belong to the
natural life of the flesh [sarx], not the sinful aspects of the
flesh at all.
15:28 Have sealed [sphragisamenos]. First aorist middle
participle (antecedent action, having sealed) of [sphragizō], old
verb from [sphragis], a seal (Ro 4:11), to stamp with a seal
for security (Mt 27:66) or for confirmation (2Co 1:22) and
here in a metaphorical sense. Paul was keenly sensitive that this
collection should be actually conveyed to Jerusalem free from all
suspicion (2Co 8:18-23). I will go on by you [apeleusomai
di’ humōn]. Future middle of [aperchomai], to go off or on. Note
three prepositions here [ap’] from Rome, [di’] by means of you
or through you, [eis] unto Spain). He repeats the point of verse
24, his temporary stay in Rome with Spain as the objective. How
little we know what is ahead of us and how grateful we should be
for our ignorance on this point.
15:29 When I come [erchomenos]. Present middle participle of [erchomai]
with the time of the future middle indicative [eleusomai] (coming I shall come).
In the fulness of the
blessing of Christ [en plērōmati eulogias Christou]. On [plērōmati], see
11:12. Paul had already (1:11f.) said that
he had a [charisma pneumatikon] (spiritual blessing) for Rome. He
did bring that to them.
15:30 By [dia]. The intermediate agents of the exhortation
(the Lord Jesus and the love of the Spirit) as [dia] is used
after [parakalō] in 12:1. That ye strive together with me
[sunagōnisasthai moi]. First aorist middle infinitive of [sunagōni zomai], old compound
verb, only here in N.T., direct
object of [parakalō], and with associative instrumental case [moi], the simplex
[agōnizomenos], occurring in Col 4:12 of the
prayers of Epaphras. For Christ’s agony in prayer see Mt 26:42;
Lu 22:44.
15:31 That I may be delivered [hina rusthō]. First aorist
passive subjunctive of [ruomai], old verb to rescue. This use of [hina] is the sub-final
one after words of beseeching or praying.
Paul foresaw trouble all the way to Jerusalem (Ac 20:23; 21:4, 13). May be acceptable to the saints [euprosdektos tois
hagiois genētai]. “May become (second aorist middle subjunctive
of [ginomai] acceptable to the saints.” The Judaizers would give
him trouble. There was peril of a schism in Christianity.
15:32 That [hina]. Second use of [hina] in this sentence, the
first one sub-final [hina rusthō], this one final with [sunanapausōmai], first aorist
middle subjunctive of the double
compound verb [sunanapauomai], late verb to rest together with,
to refresh [anapauō] as in Mt 11:28) one’s spirit with
[sun], with the associative instrumental case [humin] (with
you), only here in the N.T.
15:33 The God of peace [ho theos tēs eirēnēs]. One of the
characteristics of God that Paul often mentions in benedictions
(1Th 5:23; 2Th 3:16; 2Co 13:11; Php 4:9; Ro 16:20). Because of
the “amen” here some scholars would make this the close of the
Epistle and make chapter 16 a separate Epistle to the Ephesians.
But the MSS. are against it. There is nothing strange at all in
Paul’s having so many friends in Rome though he had not yet been
there himself. Rome was the centre of the world’s life as Paul
realized (1:15). All men sooner or later hoped to see Rome.
Chapter 16
16:1 I commend [sunistēmi]. The regular word for letters of
commendation as in 2Co 3:1 [sustatikōn epistolōn]. See also
Ro 3:5. So here verses 1, 2 constitute Paul’s recommendation
of Phoebe, the bearer of the Epistle. Nothing else is known of
her, though her name [Phoibē] means bright or radiant. Sister [adelphēn]. In Christ, not in the flesh.
Who is a servant of
the church [ousan diakonon tēs ekklēsias]. The etymology of [diakonos] we have had
repeatedly. The only question here is
whether it is used in a general sense or in a technical sense as
in Php 1:1; 1Ti 3:8-13. In favour of the technical sense of
“deacon” or “deaconess” is the addition of “[tēs ekklēsias]” (of
the church). In some sense Phoebe was a servant or minister of
the church in Cenchreae. Besides, right in the midst of the
discussion in 1Ti 3:8-13 Paul has a discussion of [gunaikas]
(verse 11) either as women as deaconesses or as the wives of
deacons (less likely though possible). The Apostolic
Constitutions has numerous allusions to deaconesses. The strict
separation of the sexes made something like deaconesses necessary
for baptism, visiting the women, etc. Cenchreae, as the eastern
port of Corinth, called for much service of this kind. Whether
the deaconesses were a separate organization on a par with the
deacons we do not know nor whether they were the widows alluded
to in 1Ti 5:9f.
16:2 Worthily of the saints [axiōs tōn hagiōn]. Adverb with
the genitive as in Php 1:27 because the adjective [axios] is
used with the genitive (Lu 3:8). “Receive her in a way worthy
of the saints.” This word [hagios] had come to be the accepted
term for followers of Christ. Assist her [parastēte]. Second
aorist (intransitive) active subjunctive of [paristēmi], to stand
by, with the dative case (“beside her”), the very word used by
Paul of the help of Jesus in his trial [parestē], 2Ti 4:17).
Used with [hina] as [prosdexēsthe]. In whatsoever matter
[en
hōi pragmati]. Incorporation of the antecedent [pragmati] into
the relative clause [hōi]. She may have need of you [an
humōn chrēizēi]. Indefinite relative clause with [an] and the
present subjunctive of [chrēizō] with genitive. A succourer
[prostatis]. Old and rare feminine form for the masculine [prostatēs], from
[proistēmi]
[prostateō], common, but not in
the N.T.), here only in the N.T. and not in the papyri. The word
illustrates her work as [diakonon] and is perhaps suggested here
by [parastēte], just before. Of mine own self [emou autou].
“Of me myself.”
16:3 In verses 3-16 Paul sends his greetings to various
brethren and sisters in Rome. Prisca and Aquila [Priskan kai
Akulan]. This order always (Ac 18:18, 26; 2Ti 4:19, and here)
save in Ac 18:2; 1Co 16:19, showing that Prisca was the more
prominent. Priscilla is a diminutive of Prisca, a name for women
in the Acilian gens. She may have been a noble Roman lady, but
her husband was a Jew of Pontus and a tent-maker by trade. They
were driven from Rome by Claudius, came to Corinth, then to
Ephesus, then back to Rome, and again to Ephesus. They were good
travelling Christians. My fellow-workers [tous sunergous
mou]. Both in tent-making and in Christian service in Corinth
and Ephesus.
16:4 Laid down their own necks [ton heautōn trachelon
hupethēkan]. First aorist active of [hupotithēmi], old verb to
place under (the axe of the executioner), only here in N.T. in
this sense, though in 1Ti 4:16 to suggest. If literal or
figurative, the incident may be connected with the uproar created
by Demetrius in Ephesus. Certainly Paul felt deep obligation
toward them (see Ac 20:34). Not only I [ouk egō monos].
Rather, “not I alone” (adjective [monos]. The Gentile churches
also (great mission workers).
16:5 The church that is in their house [tēn kat’ oikon autōn
ekklēsian]. The early Christians had no church buildings. See
also Ac 12:2; 1Co 16:19; Phm 1:2; Col 4:15. The Roman
Christians had probably several such homes where they would meet.
Epainetus [Epaineton]. Nothing is known of him except this
item, “the first-fruits of Asia” [aparchē tēs Asias]. An early
convert from the province of Asia. Cf. Ac 2:9; 1Co 16:15 (about
Stephanus and Achaia).
16:6 Mary [Marian]. Some MSS. have [Mariam], the Hebrew form.
The name indicates a Jewish Christian in Rome. Paul praises her
toil. See Lu 5:5.
16:7 Andronicus and Junias [Andronicou kai Iounian]. The
first is a Greek name found even in the imperial household. The
second name can be either masculine or feminine. Kinsmen [suggeneis]. Probably only fellow-countrymen as in 9:13.
Fellow-prisoners [sunaichmalōtus]. Late word and rare (in
Lucian). One of Paul’s frequent compounds with [sun]. Literally,
fellow captives in war. Perhaps they had shared one of Paul’s
numerous imprisonments (2Co 11:23). In N.T. only here, Phm
1:23; Col 4:10. Of note [episēmoi]. Stamped, marked [epi
sēma]. Old word, only here and Mt 27:16 (bad sense) in N.T.
Among the apostles [en tois apostolois]. Naturally this means
that they are counted among the apostles in the general sense
true of Barnabas, James, the brother of Christ, Silas, and
others. But it can mean simply that they were famous in the
circle of the apostles in the technical sense. Who have been in
Christ before me [hoi kai pro emou gegonan en Christōi].
Andronicus and Junias were converted before Paul was. Note [gegonan] (Koinē form
by analogy) instead of the usual second
perfect active indicative form [gegonasin], which some MSS. have.
The perfect tense notes that they are still in Christ.
16:8 Ampliatus [Ampliaton]. Some MSS. have a contracted form
Amplias.
16:9 Urbanus [Ourbanon]. “A common Roman slave name found
among members of the household” (Sanday and Headlam). A Latin
adjective from urbs, city (city-bred). Stachys [Stachun]. A
Greek name, rare, but among members of the imperial household. It
means a head or ear of grain (Mt 12:1).
16:10 Apelles [Apellēn]. A name among Jews and a famous
tragic actor also. The approved [ton dokimon]. The tried and
true (1Co 11:19; 2Co 10:18; 13:7). Them which are of the
household of Aristobulus [tous ek tōn Aristoboulou]. The
younger Aristobulus was a grandson of Herod the Great. Lightfoot
suggests that some of the servants in this household had become
Christians, Aristobulus being dead.
16:11 Herodion [Herōidiōna]. Probably one belonging to the
Herod family like that above. Kinsman [suggenē]. Merely
fellow-countryman. Them of the household of Narcissus [tous ek
tōn Narkissou]. “Narcissiani.” There was a famous freedman of
this name who was put to death by Agrippa. Perhaps members of his
household.
16:12 Tryphaena and Tryphosa [Truphainan kai Truphōsan].
Probably sisters and possibly twins. Both names come from the
same root, the verb [truphaō], to live luxuriously (Jas 5:5).
Denney suggests “Dainty and Disdain.” Persis [Persida]. A
freedwoman was so named. She is not Paul’s “beloved,” but the
“beloved” of the whole church.
16:13 Rufus [Rouphon]. A very common slave name, possibly the
Rufus of Mr 15:21. The word means “red.” The chosen
[ton
eklekton]. Not “the elect,” but “the select.” And mine
[kai
emou]. Paul’s appreciation of her maternal care once, not his
real mother.
16:14 Asyncritus [Asunkriton]. There is an inscription of a
freedman of Augustus with this name. Phlegon [Phlegonta]. No
light on this name till the historian of the second century A.D.
Hermes [Hermēn]. A very common slave name. Patrobas
[Patroban]. Name of a freedman of Nero, abbreviated form of
Patrobius. Hermas [Hermān]. Not the author of the Shepherd of
Hermas. Common as a slave name, shortened form of Hermagoras,
Hermogenes, etc. The brethren that are with them [tous sun
autois adelphous]. Perhaps a little church in the house of some
one.
16:15 Philologus [Philologon]. Another common slave name.
Julia [Ioulian]. The commonest name for female slaves in the
imperial household because of Julius Caesar. Possibly these two
were husband and wife. Nereus [Nērea]. Found in inscriptions
of the imperial household. But the sister’s name is not given.
One wonders why. Olympas [Olumpān]. Possibly an abbreviation
for Olympiodorus. All the saints that are with them [tous sun
autois pantas hagious]. Possibly another church in the house.
These unnamed, the “and others,” constitute the great majority in
all our churches.
16:16 With a holy kiss [en philēmati hagiōi]. The near-east
mode of salutation as hand-shaking in the Western. In China one
shakes hands with himself. Men kissed men and women kissed women.
See 1Th 5:26; 1Co 16:20; 2Co 13:12.
16:17 Mark [skopeite]. Keep an eye on so as to avoid. [Skopos]
is the goal, [skopeō] means keeping your eye on the
goal. Divisions [dichostasias]. Old word for “standings
apart,” cleavages. In N.T. only here and Ga 5:20. Those which
are causing [tous—poiountas]. This articular participle
clause has within it not only the objects of the participle but
the relative clause [hēn humeis emathete] (which you learned), a
thoroughly Greek idiom.
16:18 But their own belly [alla tēi heautōn koiliāi]. Dative
case after [douleuousin]. A blunt phrase like the same picture in
Php 3:19 “whose god is the belly,” more truth than caricature
in some cases. By their smooth and fair speech [dia tēs
chrēstologias kai eulogias]. Two compounds of [logos] (speech),
the first (from [chrēstos] and [logos] is very rare (here only
in N.T.), the second is very common [eu] and [logos]. Beguile
[exapatōsin]. Present active indicative of the double compound
verb [exapataō] (see 2Th 2:3; 1Co 3:18). Of the innocent
[tōn akakōn]. Old adjective [a] privative and [kakos],
without evil or guile, in N.T. only here and Heb 7:26 (of
Christ).
16:19 Is come abroad [aphiketo]. Second aorist middle
indicative of [aphikneomai], old verb, to come from, then to
arrive at, only here in N.T. Over you [eph’ humin]. “Upon
you.” Simple unto that which is evil [akeraious eis to kakon].
Old adjective from [a] privative and [kerannumi], to mix. Unmixed
with evil, unadulterated.
16:20 Shall bruise [suntripsei]. Future active of [suntribō],
old verb, to rub together, to crush, to trample underfoot.
Blessed promise of final victory over Satan by “the God of
peace.” “Shortly” [en tachei]. As God counts time. Meanwhile
patient loyalty from us.
16:21 Verses 21-23 form a sort of postscript with greetings
from Paul’s companions in Corinth. Timothy was with Paul in
Macedonia (2Co 1:1) before he came to Corinth. Lucius may be
the one mentioned in Ac 13:1. Jason was once Paul’s host (Ac
17:5-9) in Thessalonica, Sosipater may be the longer form of
Sopater of Ac 20:4. They are all Paul’s fellow-countrymen
[suggeneis].
16:22 I Tertius [egō Tertios]. The amanuensis to whom Paul
dictated the letter. See 2Th 3:17; 1Co 16:21; Col 4:18.
16:23 Gaius my host [Gaios ho xenos mou]. Perhaps the same
Gaius of 1Co 1:14 (Ac 19:29; 20:4), but whether the one of
3Jo 1:1 we do not know. [Xenos] was a guest friend, and then
either a stranger (Mt 25:35) or a host of strangers as here.
This Gaius was plainly a man of some means as he was the host of
all the church. Erastus (2Ti 4:20) was “the treasurer of the
city” [ho oikonomos tēs poleōs], one of the outstanding men of
Corinth, the “steward” (house-manager) or city manager. See Lu
12:42; 16:1. He is probably the administrator of the city’s
property. Quartus [Kouartos]. Latin name for fourth.
16:24 Is not genuine, not in Aleph A B C Coptic.
16:25 Verses 25-27 conclude the noble Epistle with the
finest
of Paul’s doxologies. To him that is able [tōi dunamenōi].
Dative of the articular participle of [dunamai]. See similar
idiom in Eph 3:20. To stablish [stērixai]. First aorist
active infinitive of [stērizō], to make stable. According to my
gospel [kata to euaggelion mou]. Same phrase in 2:16; 2Ti
2:8. Not a book, but Paul’s message as here set forth. The
preaching [to kērugma]. The proclamation, the heralding. Of
Jesus Christ [Iēsou Christou]. Objective genitive, “about
Jesus Christ.” Revelation [apokalupsin]. “Unveiling.”
Of the
mystery [mustēriou]. Once unknown, but now revealed. Kept in
silence [sesigēmenou]. Perfect passive participle of [sigaō],
to be silent, state of silence. Through times eternal [chronois aiōniois]. Associative instrumental case, “along with
times eternal” (Robertson, Grammar, p. 527). See 1Co 2:6, 7, 10.
16:26 But now is manifested [phanerōthentos de nun]. First
aorist passive participle of [phaneroō], to make plain, genitive
case in agreement with [mustēriou]. By the scriptures of the
prophets [dia graphōn prophētikōn]. “By prophetic scriptures.”
Witnessed by the law and the prophets (3:21). This thread runs
all through Romans. According to the command of the eternal God [kat’ epitagēn tou aiōniou theou]. Paul conceives that God is
in charge of the redemptive work and gives his orders (1:1-5;
10:15f.). The same adjective [aiōnios] is here applied to God
that is used of eternal life and eternal punishment in Mt 25:46. Unto obedience of faith [eis hupakoēn tēs pisteōs].
See 1:5. Made known unto all the nations [eis panta ta ethnē
gnōristhentos]. First aorist passive participle of [gnōrizō],
still the genitive case agreeing with [mustēriou] in verse 25.
16:27 To the only wise God [monōi sophōi theōi]. Better, “to
God alone wise.” See 1Ti 1:17 without [sophōi]. To whom
[hōi]. Some MSS. omit.
Indexes
Index of Scripture References
Index of Scripture Commentary
Index of Latin Words and Phrases
- deitas:
1
- deus:
1
- divinitas:
1
- divus:
1
- facinorum omnium repertor:
1
- scelerum inventor:
1