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           Title: Word Pictures in the New Testament - Romans
      Creator(s): Robertson, A. T. (1863-1934)
     Print Basis: 1930-1933
   CCEL Subjects: All; Reference;
      LC Call no: BS2341 .R6
     LC Subjects:

                  The Bible

                  New Testament

                  Works about the New Testament
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                       Word Pictures in the New Testament

  Romans

A.T. Robertson
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Chapter 1

   To the Romans [pros ROmaious]. 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 [kletos
   apostolos]. An apostle by vocation (Denney) as in 1Co 1:1. In Ga 1:1
   [kletos] is not used, but the rest of the verse has the same idea.
   Separated [aphOrismenos]. Perfect passive participle of [aphorizO] 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 [proepeggeilato]. First aorist middle of
   [proepaggellO] 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 [horizO] 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 anastaseOs nekrOn], 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 hagiOsunes].
   Not the Holy Spirit, but a description of Christ ethically as [kata
   sarka] describes him physically (Denney). [HagiOsune] is rare (1Th
   3:13; 2Co 7:1 in N.T.), three times in LXX, each time as the attribute
   of God. "The [pneuma hagiOsunes], though not the Divine nature, is that
   in which the Divinity or Divine Personality Resided " (Sanday and
   Headlam). Jesus Christ our Lord [Iesou Christou tou kuriou hemOn].
   These words gather up the total personality of Jesus (his deity and his
   humanity).

   1:5 Unto obedience of faith [eis hupakoen pisteOs]. 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 [kletoi Iesou Christou]. Predicate
   genitive after [kletoi] (verbal adjective from [kaleO], to call),
   though it is possible to consider it the ablative case, "called of (or
   from) Jesus Christ."

   1:7 In Rome [en ROmei]. One late uncial (G of tenth century) and a
   cursive omit these words here and one or two other late MSS. omit [en
   ROmei] 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 EphesOi] in Eph 1:1 from Aleph
   and B (the two oldest and best MSS.). Beloved of God [agapetois 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 hemOn kai
   kuriou Iesou 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 [prOton 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 [he pistis humOn]. "Your Christianity" (Sanday and Headlam). Is
   proclaimed [kataggelletai]. Present passive indicative of [kataggellO],
   to announce [aggellO] up and down [kata]. See also [anaggellO], to
   bring back news (Joh 5:15), [apaggellO], to announce from one as the
   source (Mt 2:8), [prokataggellO], to announce far and wide beforehand
   (Ac 3:18). Throughout all the world [en holOi tOi kosmOi]. 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 [latreuO]. 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 [adialeiptOs]. 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 pOs ede 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
   [euodOthesomai]. First future passive indicative of [euodoO] for which
   verb see on 1Co 16:2. By the will of God [en tOi thelemati tou theou].
   Paul's way lay "in" God's will.

   1:11 Impart [metadO]. Second aorist active subjunctive of [metadidOmi],
   to share with one. See on Lu 3:11; 1Th 2:8. To the end ye may be
   established [eis to sterichthenai humas]. Final clause (common in Paul)
   with [eis to] and the first aorist passive infinitive of [sterizO] 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 [sunparaklethenai 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 proethemen]. Second aorist middle
   of [protithemi], 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 ekOluthen]. "But was hindered," adversative use of [kai]. That I
   might have some fruit [hina tina karpon schO]. Second aorist
   (ingressive), active of [echO], to have, and here means "might get
   (ingressive aorist) some fruit."

   1:14 On debtor [opheiletes] see Ga 5:3. Both to Greeks and to
   Barbarians [Hellesin 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 [houtO 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 humOn] 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 [IoudaiOi te prOton kai Helleni]. 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 [prOton]
   is genuine, but it is in 2:9f.

   1:17 For therein [gar en autOi]. In the gospel (verse 16) of which Paul
   is not ashamed. A righteousness of God [dikaiosune 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 pisteOs 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: [sOterian] (salvation),
   [euaggelion] (gospel), [apokaluptetai] (is revealed), [dikaiosune
   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 [dikaiosune] here for it controls the thought
   throughout the Epistle. Jesus set up a higher standard of righteousness
   [dikaiosune] 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 [dike], right or
   justice (called a goddess in Ac 28:4), and that allied with [deiknumi],
   to show, to point out. Other allied words are [dikaioO], to declare or
   make [dikaios] (Ro 3:24,26), [dikaiOma], that which is deemed [dikaios]
   (sentence or ordinance as in 1:32; 2:26; 8:4), [dikaiOsis], the act of
   declaring [dikaios] (only twice in N.T., 4:25; 5:18). [Dikaiosune] and
   [dikaioO] 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 orge 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.
   [Orge] is from [orgaO], 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
   [dike] 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
   [ten aletheian katechontOn]. Truth [aletheia, alethes], from [a]
   privative and [lethO] or [lanthanO], 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 [katechO], 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
   gnOston tou theou]. Verbal adjective from [ginOskO], 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" [he gnOsis] of God. See Php
   3:8. Cf. same use of the verbal [chreston] in Ro 2:4, [ametatheton] in
   Heb 6:17. Manifest in them [phaneron en autois]. In their hearts and
   consciences. God manifested [ho theos ephanerOsen]. First aorist active
   indicative of [phaneroO]. Not mere tautology. See 2:14-16.

   1:20 The invisible things of him [ta aorata autou]. Another verbal
   adjective [a] privative and [horaO], 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" [he te aidios autou dunamis kai theiotes]. [Aidios] is for
   [aeidios] from [aei] (always), old word, in N.T. only here and Jude
   1:6, common in Philo [zOe aidios], elsewhere [aiOnios]. [Theiotes] is
   from [theios] (from [theos] quality of [theos] and corresponds more to
   Latin divinitas from divus, divine. In Col 2:9 Paul uses [theotes]
   (Latin deitas from deus) deity, both old words and nowhere else in the
   N.T. [Theotes] is Divine Personality, [theiotes], Divine Nature and
   properties (Sanday and Headlam). Since the creation of the world [apo
   ktiseOs 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 [kathoraO] (perfective use
   of [kata-], old word, only here in N.T., with direct reference to
   [aorata]. Being perceived [nooumena]. Present passive participle of
   [noeO], to use the [nous] (intellect). That they may be without excuse
   [eis to einai autous anapologetous]. More likely, "so that they are
   without excuse." The use of [eis to] and the infinitive (with
   accusative of general reference) for result like [hOste] is reasonably
   clear in the N.T. (Moulton, Prolegomena, p. 219; Robertson, Grammar, p.
   1003). [Anapologetous] 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 [ginOskO], 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 hOs 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 [he asunetos autOn 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 [suniemi], 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 [eskotisthe],
   first aorist ingressive passive of [skotizO], 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 [phemi], to say, rare in
   N.T.) in case and number according to regular Greek idiom (Robertson,
   Grammar, p. 1038). Became vain [emataiOthesan]. Ingressive first aorist
   passive indicative of [mataioO] from [mataios] (empty). Empty
   reasonings as often today. Became fools [emOranthesan]. Ingressive
   first aorist passive of [mOrainO], to be a fool, old word from [mOros],
   a fool. An oxymoron or sharp saying, true and one that cuts to the
   bone. For the likeness of an image [en homoiOmati 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 [paredOken autous ho theos]. First aorist active indicative of
   [paradidOmi], 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" [huperidOn]. The withdrawal of
   God's restraint sent men deeper down. Three times Paul uses [paredOken]
   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 sOmata autOn].
   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 [metellaxan]. First aorist active indicative of
   [metallassO], 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 [tOi]
   lie." "The price of mythology" (Bengel). Worshipped [esebasthesan].
   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 eulogetos. Amen]. One of Paul's doxologies which may
   come at any moment when he is greatly stirred, as in 9:5. [Eulogetos]
   is verbal of [eulogeO].

   1:26 Unto vile passions [eis pathe atimias]. Unto passions of
   dishonour. [Pathos], old word from [paschO], 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 [ten 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 [exekauthesan]. First aorist passive indicative, causative
   aorist, of [ekkaiO], 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 [aschemosunen]. Old word from [aschemon] (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 [hen 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 kathOs ouk edokimasan]. "And even as
   they rejected" after trial just as [dokimazO] is used of testing coins.
   They tested God at first and turned aside from him. Knowledge
   [epignOsei]. Full knowledge [epi] additional, [gnOsis]. 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 me kathekonta], 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 [peplerOmenous]. Perfect passive participle of
   the common verb [pleroO], state of completion, "filled to the brim
   with" four vices in the associative instrumental case [adikiai],
   unrighteousness as in verse 18, [poneriai], active wickedness as in Mr
   7:22, [pleonexiai], covetousness as in 1Th 2:5; Lu 12:15, [kakiai],
   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 [porneiai],
   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 [mestoO], 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, [kakoethias], malignity, and here
   only in N.T. though old word from [kakoethes] and that from [kakos] and
   [ethos], 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
   [psithurizO], 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 [katalaleO], 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 [stugeO]. All
   the ancient examples take it in the passive sense and so probably here.
   So [stugetos] (Tit 3:13). Vulgate has deo odibiles. Insolent
   [hubristas]. Old word for agent from [hubrizO], to give insult to, here
   alone in N.T. save 1Ti 1:13. Haughty [huperephanous]. From [huper] and
   [phainomai], to appear above others, arrogant in thought and conduct,
   "stuck up." Boastful [alazonas]. From [ale], wandering. Empty
   pretenders, swaggerers, braggarts. Inventors of evil things [epheuretas
   kakOn]. 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 [suntithemi], 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
   [storge], love of kindred. In N.T. only here and 2Ti 3:3. Unmerciful
   [aneleemonas]. From [a] privative and [eleemOn], 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 dikaiOma 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 [anapologetos]. See on 1:21.
   Whosoever thou art that judgest [pas ho krinOn]. Literally, "every one
   that judgest," vocative case in apposition with [anthrOpe]. 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.
   [KrinO] 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 [krinO], to make plain the adverse
   judgment. For [gar]. Explanatory reason for the preceding statement.
   The critic practises [prasseis], not single acts [poieO], but the habit
   [prassO] 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 poiOn auta]. "And doest them occasionally."
   That thou shalt escape [su ekpheuxei]. 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
   [ekpheugO] (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? [e kataphroneis?]. Another alternative, that of
   scorn of God's kindness [chrestotetos], 2Co 6:6) and forbearance
   [anoches], old word, holding back from [anechO], only here in N.T.) and
   longsuffering [makrothumias], late word for which see 2Co 6:4,6).
   [KataphroneO] is old verb to think down on [kata, phroneO] 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 chreston],
   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 ten skleroteta sou]. "According to thy
   hardness (old word from [skleros], hard, stiff, only here in N.T.) will
   God's judgment be." And impenitent heart [kai ametanoeton kardian]. See
   [metanoian] just before. "Thy unreconstructed heart," "with no change
   in the attitude of thy heart." Treasurest up for thyself [thesaurizeis
   seautOi]. See for [thesaurizO] on Mt 6:19f.; Lu 12:21; 2Co 12:14.
   Dative case [seautOi] (for thyself) with a touch of irony (Vincent).
   Wrath [orgen]. For such a Jew as already stated for the Gentile (1:18).
   There is a revelation [apokalupseOs] 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 kriseOs]. 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 apodOsei]. 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--zetousin]. Dative plural of the
   articular present active participle of [zeteO] with [men] on the one
   hand. Eternal life [zOen aiOnion]. Accusative case object of [apodOsei]
   above.

   2:8 But unto them that are factious and obey not the truth but obey
   unrighteousness [tois de ex eritheias kai apeithousin tei aletheiai
   peithomenois de adikiai]. 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 [apodOsei] like [zOen
   ainOnion] above, but are in the nominative as if with [esontai] (shall
   be) understood (anger and wrath, both [orge] and [thumos], tribulation
   and anguish, again a pair [thlipsis kai stenochOria] on which see 2Co
   5:4; 12:10).

   2:9 Every soul of man [pasan psuchen anthrOpou]. See 13:1 for this use
   of [psuche] for the individual. Of the Jew first and also of the Greek
   [Ioudaiou te prOton kai Hellenos]. 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 [prosOpolempsia]. Milligan (Vocabulary)
   considers this word (in N.T. only here, Col 3:25; Eph 6:9) and
   [prosOpolemptes] (Ac 10:34) and [prosOpolempteO] (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 [prosOpon, lambanO], to judge by the face or
   appearance.

   2:12 Have sinned [hemarton]. Constative aorist active indicative,
   "sinned," a timeless aorist. Without law [anomOs]. 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 [anomOs 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 nomOi]. 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
   poietai]. 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 tOi theOi]. By God's side, as God looks at it. Shall be
   justified [dikaiOthesontai]. Future passive indicative of [dikaioO], to
   declare righteous, to set right. "Shall be declared righteous." Like
   Jas 1:22-25.

   2:14 That have no law [ta me nomon echonta]. Better, "that have not the
   law" (the Mosaic law). By nature [phusei]. Instrumental case of
   [phusis], old word from [phuO], 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 autOn].
   Verbal adjective of [graphO], 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
   [sunmarturouses autOn tes suneideseOs]. On conscience [suneidesis] see
   on 1Co 8:7; 10:25f.; 2Co 1:12. Genitive absolute here with present
   active participle [sunmarturouses] as in 9:1. The word [suneidesis]
   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 allelOn tOn
   logismOn kategorountOn e kai apologoumenOn]. 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 [eponomazei]. Present passive indicative in
   condition of first class of [eponomazO], 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 [epanapauei nomOi]. 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 [nomOi]. It is the picture of blind
   and mechanical reliance on the Mosaic law. Gloriest in God [kauchasai
   en theOi]. Koine vernacular form for [kauchai] [kauchaesai, kauchasai]
   of [kauchaomai] as in verse 23; 1Co 4:7 and [katakauchasai] 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 [katechoumenos
   ek tou nomou]. Present passive participle of [katecheO], 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 [hodegon tuphlOn]. Accusative [hodegon] 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
   [hegeomai], to lead, one who leads the way. [TuphlOn] 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 [phOs]. "A
   light for those in darkness" [tOn 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 [paideuten aphronOn]. Old word (from
   [paideuO] 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). [AphronOn]
   is a hard word for Gentiles, but it is the Jewish standpoint that Paul
   gives. Each termed the other "dogs." Of babes [nepiOn]. Novitiates or
   proselytes to Judaism just as in Ga 4:1. Paul used it of those not of
   legal age. The form [ten morphOsin]. Rare word only in Theophrastus and
   Paul (here and 2Ti 3:5). Pallis regards it as a Stoical term for
   education. Lightfoot considers the [morphOsis] as "the rough-sketch,
   the pencilling of the [morphe]," 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 didaskOn 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 [me kleptein]. Infinitive with [me] in indirect
   command (indirect discourse) after [kerussOn]. Dost thou steal?
   [klepteis?]. The preaching [kerussOn] was fine, but the practice? A
   home-thrust. Should not commit adultery [me moicheuein]. Infinitive in
   direct command again after [legOn]. "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 [eidOla],
   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 [sulaO], 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 tes parabaseOs 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
   [agnoema], ignorance, [anomia], violation of law, [hamartia], missing
   the mark, [hettema], falling short, [parabasis], passing over the line,
   [parakoe], disobedience to a voice, [paranomia], putting the law aside,
   [paraptOma], falling down, [plemmeleia], 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 [prassO],
   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 [phulassei]. 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 [teleO], 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
   peritomes]. [Dia] means here accompanied by, with the advantage of.

   2:28 Which is one outwardly [ho en tOi phanerOi]. [Ioudaios] (Jew) has
   to be repeated (ellipse) with the article, "the in the open Jew"
   (circumcision, phylacteries, tithes, etc.). Likewise repeat [peritome]
   (circumcision).

   2:29 Who is one inwardly [ho en tOi kruptOi]. Repeat [Ioudaios] (Jew)
   here also, "the in the inward part Jew" (circumcision of the heart
   [peritome 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 [he Ophelia]. The help. Old word, only here in N.T. See Mr 8:36
   for [Ophelei], 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 [prOton 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 [episteuthesan]. First aorist
   passive indicative of [pisteuO], 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 [episteuthesan]. [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 [epistesan]. First aorist
   active indicative of [apisteO], 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 [ten 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 [epistesan,
   apistian, pistin], all to refer to faithfulness rather than just faith.

   3:4 Let God be found true [ginesthO ho theos alethes]. "Let God
   continue to be true" (present middle imperative). But every man a liar
   [pas de anthrOpos pseustes]. The contrast in [de] really means, "though
   every man be found a liar." Cf. Ps 116:12. As it is written [kathOs
   gegraptai]. Ps 51:6. That thou mightest be justified [hopOs an
   dikaiOtheis]. [HopOs] rather than the common [hina] for purpose and
   [an] with the first aorist passive subjunctive of [dikaioO]. Used of
   God this verb here has to mean "declared righteous," not "made
   righteous." Mightest prevail [nikeseis]. Future active indicative with
   [hopOs] of [nikaO], to win a victory, though B L have [nikeseis] (first
   aorist active subjunctive, the usual construction). When thou comest
   into judgement [en tOi 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 [sunistesin]. This common
   verb [sunistemi], 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 epipherOn ten orgen]. "Who brings on the
   wrath," "the inflicter of the anger" (Vaughan). I speak as a man [kata
   anthrOpon]. 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
   anthrOpon] and [ti eroumen]. Paul had not forgotten his rabbinical
   training.

   3:6 For then how [epei pOs]. There is a suppressed condition between
   [epei] and [pOs], 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 tOi emOi 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 me]. We have a tangled sentence which can be
   cleared up in two ways. One is (Lightfoot) to supply [genetai] after
   [me] and repeat [ti] [kai ti me genetai], deliberative subjunctive in a
   question): And why should it not happen? The other way (Sanday and
   Headlam) is to take [me] with [poiesOmen] and make a long parenthesis
   of all in between. Even so it is confusing because [hoti] also
   (recitative [hoti] comes just before [poiesOmen]. 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 [hemas
   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 [poiesOmen ta
   kaka hina elthei ta agatha]. The volitive aorist subjunctive
   [poiesOmen] and the clause of purpose [hina] and the aorist subjunctive
   [elthei]. 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 pantOs]. "Not at all."
   See 1Co 5:10. We before laid to the charge [proeitiasametha]. 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 [kathOs 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 [suniOn]. Present active participle of [suniO],
   late omega form of [-mi] verb [suniemi], to send together, to grasp, to
   comprehend. Some MSS. have the article [ho] before it as before
   [ekzetOn] (seeking out).

   3:12 They are together become unprofitable [hama echreOthesan]. First
   aorist passive indicative of [achreoO]. Late word in Polybius and
   Cilician inscription of first century A.D. Some MSS. read
   [echreiOthesan] 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 heOs henos]. "There is not up to one."

   3:13 Throat [larugx]. Old word, larynx. Open sepulchre [taphos
   aneOigmenos]. Perfect passive participle of [anoigO], "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 [dolioO], 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
   [aspidOn]. 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 [cheile], often in LXX, only here
   in N.T. Genitive case after [gemei] (is full).

   3:15 To shed [ekcheai]. First aorist active infinitive of [ekcheO], to
   pour out, old verb with aorist active [exechea].

   3:16 Destruction [suntrimma]. Rare word from [suntribO], to rub
   together, to crush. In Le 21:19 for fracture and so in papyri. Only
   here in N.T. Misery [talaipOria]. Common word from [talaipOros] (Ro
   7:24), only here in the N.T.

   3:17 The way of peace [hodon eirenes]. 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 pan stoma phragei]. Purpose
   clause with [hina] and second aorist passive subjunctive of [phrassO],
   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 tOi nomOi], 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 genetai tOi theOi]. "That all the world
   (Jew as well as Gentile) may become [genetai] answerable [hupodikos],
   old forensic word, here only in N.T.) to God (dative case [tOi theOi]."
   Every one is "liable to God," in God's court.

   3:20 Because [dioti], again, [dia, hoti]. By the works of the law [ex
   ergOn 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 [epignOsis 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 chOris nomou]. He now [nuni]
   emphatic logical transition) proceeds carefully in verses 21-31 the
   nature of the God-kind of righteousness which stands manifested
   [dikaiosune theou pephanerOtai], perfect passive indicative of
   [phaneroO], 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" [marturoumene], present passive participle, [hupo tou
   nomou kai tOn prophetOn], made plain continuously by God himself.

   3:22 Even [de]. Not adversative here. It defines here. Through faith in
   Jesus Christ [dia pisteOs [Iesou] 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 Iesoun episteusamen] (we believed in Christ), by [tes eis
   Christon pisteOs humOn] (of your faith in Christ) in Col 2:5, by [en
   pistei tei en ChristOi Iesou] (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
   [diastole]. 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 [hermarton]. Constative second aorist active indicative of
   [hamartanO] 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 [hustereO], 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
   [dikaioO], to set right, repeated action in each case, each being set
   right. Freely [dOrean]. As in Ga 2:21. By his grace [tei 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 tes apolutrOseOs]. A releasing by ransom [apo,
   lutrOsis] from [lutroO] 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 [tei en ChristOi Iesou].
   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 [hilasterion]. The only other N.T. example of
   this word is in Heb 9:5 where we have the "cherubim overshadowing the
   mercy seat" [to hilasterion]. 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). [Hilasterion] is an adjective [hilasterios] 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 pisteOs en tOi
   autou haimati]. So probably, connecting [en toi haimati] (in his blood)
   with [proetheto]. To show his righteousness [eis endeixin tes
   dikaiosunes 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 ten paresin]. Late word from [pariemi], 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 [progegonotOn]. Second
   perfect active genitive participle of [proginomai]. The sins before the
   coming of Christ (Ac 14:16; 17:30; Heb 9:15). Forbearance [anochei].
   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 ten endeixin]. Repeats point of [eis
   endeixin] of 25 with [pros] instead of [eis]. At this present season
   [en tOi nun kairOi]. "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 [dikaiosune
   theou] and the [dikaiosune ek pisteOs]" (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 [exekleisthe]. 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 pisteOs]. 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 ethnOn]. 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 pisteOs]. "Out of
   faith," springing out of. Through faith [dia tes pisteOs]. "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 [histanO] from [histemi]. 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 [heurekenai]. Westcott and Hort put [heurekenai] in the
   margin because B omits it, a needless precaution. It is the perfect
   active infinitive of [heuriskO] in indirect discourse after [eroumen].
   The MSS. differ in the position of [kata sarka].

   4:2 The Scripture [he graphe]. Ge 15:6. Was justified by works [ex
   ergOn edikaiOthe]. 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 [elogisthe eis
   dikaiosunen]. 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 tOi
   theOi].

   4:4 But as of debt [alla kata opheilema]. An illustration of the
   workman [ergazomenOi] who gets his wages due him, "not as of grace" [ou
   kata charin].

   4:5 That justifieth the ungodly [ton dikaiounta ton asebe]. 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
   [makarizO], 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 [aphethesan]. First
   aorist passive indicative of [aphiemi], without augment [apheithesan],
   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 [epekaluphthesan]. First aorist passive of [epikaluptO], old
   verb, to cover over (upon, [epi] as a shroud. Only here in N.T.

   4:8 To whom [hOi]. But the best MSS. read [hou] like the LXX and so
   Westcott and Hort, "whose sin." Will not reckon [ou me logisetai].
   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 peritomei 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 [semeion peritomes]. It is the genitive
   of apposition, circumcision being the sign. A seal of the righteousness
   of the faith [sphragida tes dikaiosunes tes pisteOs]. [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" [tes en tei
   akrobustiai], "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 logisthenai] 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 peritomes]. 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.
   [StoicheO] 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 kleronomon auton einai
   kosmou]. The articular infinitive [to einai] with the accusative of
   general reference in loose apposition with [he 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 [kleronomoi]. 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 [kekenOtai], perfect passive indicative
   of [kenoO] and the promise to Abraham is made permanently idle
   [katergetai].

   4:15 Worketh wrath [orgen 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 pisteOs]. 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
   [bainO], to walk. Not to that only which is of the law [ou tOi ek tou
   nomou monon]. Another instance where [monon] (see verse 12) seems in
   the wrong place. Normally the order would be, [ou monon tOi ek tou
   nomou, alla kai ktl].

   4:17 A father of many nations [patera pollOn ethnOn]. 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 [hOi] into [hou].
   See Mr 11:2 for [katenanti], "right in front of." Calleth the things
   that are not as though they were [kalountos ta me onta hOs 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 [me asthenesas tei pistei]. "Not
   becoming weak in faith." Ingressive first aorist active participle with
   negative [me]. Now as good as dead [ede nenekrOmenon]. Perfect passive
   participle of [nekroO], "now already dead." B omits [ede]. 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 diekrithe tei apistiai]. First
   aorist passive indicative of old and common verb [diakrinO], 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
   [enedunamOthe tei pistei]. First aorist passive again of [endunamoO],
   late word to empower, to put power in, in LXX and Paul and Ac 9:22.

   4:21 Being fully assured [plerophoretheis]. First aorist passive
   participle of [plerophoreO], from [plerophoros] and this from [pleres]
   and [pherO], 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
   epeggeltai]. 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 Iesoun]. First aorist
   active articular participle of [egeirO], 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 ten dikaiOsin hemOn]. The first clause
   [paredothe dia ta paraptOmata] is from Isa 53:12. The first [dia] with
   [paraptOmata] 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 [dikaiOthentes oun ek pisteOs].
   First aorist passive participle of [dikaioO], to set right and
   expressing antecedent action to the verb [echOmen]. The [oun] refers to
   the preceding conclusive argument (chapters 1 to 4) that this is done
   by faith. Let us have peace with God [eirenen echOmen 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 [eirenen
   schOmen] would mean. A good example of [schOmen] occurs in Mt 21:38
   [schOmen ten kleronomian autou] where it means: "Let us get hold of his
   inheritance." Here [eirenen echOmen] can only mean: "Let us enjoy peace
   with God" or "Let us retain peace with God." We have in Ac 9:31 [eichen
   eirenen] (imperfect and so linear), the church "enjoyed peace," not
   "made peace." The preceding justification [dikaiOthentes] "made peace
   with God." Observe [pros] (face to face) with [ton theon] and [dia]
   (intermediate agent) with [tou kuriou].

   5:2 We have had [eschekamen]. Perfect active indicative of [echO] (same
   verb as [echOmen], still have it. Our access [ten prosagOgen]. Old word
   from [prosagO], to bring to, to introduce. Hence "introduction,"
   "approach." Elsewhere in N.T. only Eph 2:18; 3:12. Wherein we stand [en
   hei hestekamen]. Perfect active (intransitive) indicative of [histemi].
   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 [kauchOmetha]. "Let us exult." Present middle
   subjunctive (volitive) because [echOmen] 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 kauchOmetha
   en tais thlipsesin]. Present middle subjunctive of same verb as in
   verse 2. [KauchOmai] is more than "rejoice," rather "glory," "exult."
   These three volitive subjunctives [echOmen, kauchOmetha], 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 [hupomone], experience [dokime], hope
   [elpis] running into verse 5. On [dokime], see 2Co 2:9.

   5:5 Hath been shed abroad [ekkechutai]. Perfect passive indicative of
   [ekcheO], 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 [ontOn
   hemOn asthenOn 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 asebOn]. 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 tolmai]. Present
   active indicative of [tolmaO], 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 [ten heautou agapen]. See Joh 3:16 as the best comment
   here. While we were yet sinners [eti hamartOlOn ontOn]. 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 tOi hamartOlOi]."

   5:9 Much more then [pollOi oun mallon]. Argument from the greater to
   the less. The great thing is the justification in Christ's blood. The
   final salvation [sOthesometha], future passive indicative) is less of a
   mystery.

   5:10 We were reconciled to God [katellagemen tOi theOi]. Second aorist
   passive indicative of [katallassO] 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 tei
   zOei 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 kauchOmenoi en tOi theOi].
   Basis of all the exultation above (verses 1-5). Through whom we have
   now received the reconciliation [di hou nun ten katallagen elabomen].
   Second aorist active indicative of [lambanO], 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 [hOsper di' henos anthrOpou]. 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 [he hamartia eis ton
   kosmon eiselthen]. 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 houtOs eis
   pantas anthrOpous dielthen]. 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' hOi pantes
   hemarton]. Constative (summary) aorist active indicative of
   [hamartanO], 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' hOi] 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
   [ellogaO] [-eO] from [en] and [logos], to put down in the ledger to
   one's account, examples in inscription and papyri. When there is no law
   [me 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 me hamartesantas epi tOi homoiOmati tes
   parabaseOs 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 hOs]. It is more contrast than
   parallel: "the trespass" [to paraptOma], the slip, fall to one side)
   over against the free gift [to charisma], of grace [charis]. Much more
   [pollOi 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 hamartesantos]. "Through one
   having sinned." That is Adam. Another contrast, difference in source
   [ek]. Of one [ex henos]. Supply [paraptOmatos], Adam's one
   transgression. Of many trespasses [ek pollOn paraptOmatOn]. The gift by
   Christ grew out of manifold sins by Adam's progeny. Justification
   [dikaiOma]. Act of righteousness, result, ordinance (1:32; 2:26; 8:4),
   righteous deed (5:18), verdict as here (acquittal).

   5:17 Much more [pollOi mallon]. Argument a fortiori again. Condition of
   first class assumed to be true. Note balanced words in the contrast
   (transgression [paraptOmati], grace [charitos]; death [thanatos], life
   [zOei]; the one or Adam [tou henos], the one Jesus Christ; reign
   [basileuO] 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 paraptOmatos]. That of Adam. Through one act of
   righteousness [di' henos dikaiOmatos]. That of Christ. The first "unto
   all men" [eis pantas anthrOpous] 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" [parakoes], for which see 2Co 10:6)
   contrasted with "obedience" [hupakoes], the same verb [kathistemi], old
   verb, to set down, to render, to constitute [katestathesan], first
   aorist passive indicative, [katastathesontai], future passive), and
   "the many" [hoi polloi] in both cases (but with different meaning as
   with "all men" above).

   5:20 Came in beside [pareiselthen]. Second aorist active indicative of
   double compound [pareiserchomai], late verb, in N.T. only here and Ga
   2:4 which see. See also [eiselthen] in verse 12. The Mosaic law came
   into this state of things, in between Adam and Christ. That the
   trespass might abound [hina pleonasei to paraptOma]. 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 Koine as we
   have seen. If we take it so here, the meaning is "so that the trespass
   abounded" (aorist active subjunctive of [pleonasO], 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
   [huperperisseuO]. Late verb, in N.T. only here and 2Co 7:4 which see. A
   strong word. If [pleonazO] is comparative [pleon] [perisseuO] is
   superlative (Lightfoot) and then [huperperisseuO] goes the superlative
   one better. See [huperpleonazO] 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 he charis
   basileusei]. 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
   [basileusei], 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? [epimenOmen tei hamartiai?]. Present active
   deliberative subjunctive of [epimenO], 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 he charis
   pteonasei]. Final clause with ingressive aorist subjunctive, to set
   free the superfluity of grace alluded to like putting money in
   circulation. Horrible thought [me 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 tei hamartiai]. Second aorist active of
   [apothneskO] 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 [pOs]. Rhetorical question.

   6:3 Were baptized into Christ [ebaptisthemen eis Christon]. First
   aorist passive indicative of [baptizO]. 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
   [sunetaphemen oun autOi dia tou baptismatos eis ton thanaton]. Second
   aorist passive indicative of [sunthaptO], old verb to bury together
   with, in N.T. only here and Col 2:12. With associative instrumental
   case [autOi] and "by means of baptism unto death" as in verse 3. In
   newness of life [en kainoteti zOes]. 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 tOi homoiOmati tou thanatou autou].
   Condition of the first class, assumed to be true. [Sumphutoi] is old
   verbal adjective from [sumphuO], 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 tes
   anastaseOs esometha]. The conclusion to the previous condition
   introduced by [alla kai] as often and [toi homoiOmati] (in the
   likeness) must be understood before [tes anastaseOs] (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 hemOn anthrOpos]. Only in Paul (here, Col
   3:9; Eph 4:22). Was crucified with him [sunestaurOthe]. 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 sOma tes 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 meketi douleuein hemas tei
   hamartiai]. Purpose clause with [tou] and the present active infinitive
   of [douleuO], continue serving sin (as slaves). Adds "slavery" to
   living in sin (verse 2).

   6:7 Is justified [dedikaiOtai]. Perfect passive indicative of
   [dikaioO], stands justified, set free from, adding this great word to
   death and life of verses 1, 2.

   6:8 With Christ [sun ChristOi]. As pictured by baptism, the crucifixion
   with Christ of verse 6.

   6:9 Dieth no more [ouketi apothneskei]. "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
   zei]. 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 [basileuetO]. Present active imperative, "let not sin
   continue to reign" as it did once (5:12). Mortal [thnetoi]. Verbal
   adjective from [thneskO], 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 [mede paristanete]. Present active imperative in
   prohibition of [paristanO], late form of [paristemi], 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 dikaiosunes]
   below. The two sets of [hopla] clash. But present yourselves unto God
   [alla parastesate heautous tOi theOi]. First aorist active imperative
   of [paristemi], same verb, but different tense, do it now and
   completely. Our "members" [mele] should be at the call of God "as alive
   from the dead."

   6:14 Shall not have dominion [ou kurieusei]. Future active indicative
   of [kurieuO], 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? [hamartesOmen?]. First aorist active
   deliberative subjunctive of [hamartanO]. "Shall we commit sin"
   (occasional acts of sin as opposed to the life of sin as raised by
   [epimenOmen tei hamartiai] 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 hOi 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 [ete]. 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 paredothete tupon
   didaches]. Incorporation of the antecedent [tupon didaches] 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 [edoulOthete tei dikaiosunei].
   First aorist passive indicative of [douloO], 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 [anthrOpinon legO]. "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 anthrOpon]. Because of the
   infirmity of your flesh [dia ten astheneian tes sarkos humOn]. Because
   of defective spiritual insight largely due to moral defects also.
   Servants to uncleanness [doula tei akatharsiai]. Neuter plural form of
   [doulos] to agree with [mele] (members). Patently true in sexual sins,
   in drunkenness, and all fleshly sins, absolutely slaves like narcotic
   fiends. So now [houtOs nun]. Now that you are born again in Christ.
   Paul uses twice again the same verb [paristemi], to present
   [parestesate, parastesate]. Servants to righteousness [doula tei
   dikaiosunei]. 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 tei dikaiosunei]. Ye
   wore no collar of righteousness, but freely did as ye pleased. They
   were "free." Note dative case, personal relation, of [dikaiosunei].

   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 humOn
   eis hagiasmon]. Freedom from sin and slavery to God bring permanent
   fruit that leads to sanctification. And the end eternal life [to de
   telos zOen aiOnion]. Note accusative case [zOen aiOnion], object of
   [echete] (ye have), though [thanatos] in contrast above is nominative.

   6:23 Wages [opsOnia]. 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 [zOen] are eternal [aiOnion].
     __________________________________________________________________

Chapter 7

   7:1 To men that know the law [ginOskousin nomon]. Dative plural of
   present active participle of [ginOskO]. The Romans, whether Jews or
   Gentiles, knew the principle of law. A man [tou anthrOpou]. "The
   person," generic term [anthrOpos], not [aner].

   7:2 The wife that hath a husband [he hupandros gune]. Late word, under
   (in subjection to) a husband. Here only in N.T. Is bound [dedetai].
   Perfect passive indicative, stands bound. By law [nomOi]. Instrumental
   case. To the husband while he liveth [tOi zOnti andri]. "To the living
   husband," literally. But if the husband die [ean de apothanei ho aner].
   Third class condition, a supposable case [ean] and the second aorist
   active subjunctive). She is discharged [katergetai]. Perfect passive
   indicative of [katargeO], to make void. She stands free from the law of
   the husband. Cf. 6:6.

   7:3 While the husband liveth [zOntos tou andros]. Genitive absolute of
   present active participle of [zaO]. She shall be called [chrematisei].
   Future active indicative of [chrematizO], old verb, to receive a name
   as in Ac 11:26, from [chrema], 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 genetai]. Third
   class condition, "if she come to." So that she is no adulteress [tou me
   einai auten 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 ethanatOthete]. First
   aorist indicative passive of [thanatoO], 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 heterOi]. 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 karpophoresOmen
   tOi theOi]. He changes the metaphor to that of the tree used in 6:22.

   7:5 In the flesh [en tei 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 pathemata tOn hamartiOn]. "Passions of
   sins" or marked by sins. Wrought [energeito]. Imperfect middle of
   [energeO], "were active." To bring forth fruit unto death [eis to
   karpophoresai tOi thanatOi]. 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
   hOi kateichometha]. Imperfect passive of [katechO], picture of our
   former state (same verb in 1:18). In newness of spirit [en kainoteti
   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 [ten hamartian ouk egnOn]. Second aorist
   indicative of [ginOskO], 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 eidein]. 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 [aphormen labousa]. See 2Co 5:12; 11:12; Ga 5:13
   for [aphormen], 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 [ezOn]. 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
   [he hamartia anezesen]. Sin came back to life, waked up, the blissful
   innocent stage was over, "the commandment having come" [elthouses tes
   entoles], genitive absolute). But I died [egO 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 [heurethe moi--haute eis thanaton].
   Literally, "the commandment the one for (meant for) life, this was
   found for me unto death." First aorist (effective) passive indicative
   of [heuriskO], to find, not active as the English has it. It turned out
   so for me (ethical dative).

   7:11 Beguiled me [exepatesen me]. First aorist active indicative of
   [exapataO], old verb, completely [ex] made me lose my way [a]
   privative, [pateO], to walk). See on 1Co 3:18; 2Co 11:3. Only in Paul
   in N.T. Slew me [apekteinen]. First aorist active indicative of
   [apokteinO], 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 agathe]. This
   is the conclusion (wherefore, [hOste] 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 [me genoito] this
   suggestion. It was sin that (But sin, [alla he hamartia] "became death
   for me." That it might be shown [hina phanei]. Final clause, [hina] and
   second aorist passive subjunctive of [phainO], to show. The sinfulness
   of sin is revealed in its violations of God's law. By working death to
   me [moi katergazomene thanaton]. Present middle participle, as an
   incidental result. Might become exceedingly sinful [genetai kath'
   huperbolen hamartOlos]. Second aorist middle subjunctive of [ginomai]
   with [hina] in final clause. On [kath' huperbolen], see on 1Co 12:31.
   Our hyperbole is the Greek [huperbole]. 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 [egO 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 ten hamartian].
   Perfect passive participle of [pipraskO], 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 ginOskO]. "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 thelO], to practise it
   steadily, [prassO] and the slipping into doing [poiO] "what I really
   hate" [ho misO] 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 [sunphemi tOi nomOi]. Old verb, here only
   in N.T., with associative instrumental case. "I speak with." My wanting
   [thelO] 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' he 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 tei 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 thelO 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 egO 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 [sunedomai 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 esO anthrOpon] 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 [tOi nomOi 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 [aichmalOtizonta]. 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 [talaipOros egO anthrOpos]. "Wretched man
   I." Old adjective from [tlaO], to bear, and [pOros], 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 sOmatos 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 tOi theOi]. "Thanks to God." Note of victory
   over death through Jesus Christ our Lord." So then I myself [ara oun
   autos egO]. 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 ChristOi Iesou]. 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 tes zOes].
   The principle or authority exercised by the Holy Spirit which bestows
   life and which rests "in Christ Jesus." Made me free [eleutherOsen me].
   First aorist active indicative of the old verb [eleutheroO] 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 hOi]. "Wherein." It was weak
   [esthenei]. Imperfect active, continued weak as already shown. In the
   likeness of sinful flesh [en homoiOmati 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 ten hamartian en tei
   sarki]. First aorist active indicative of [katakrinO]. He condemned the
   sin of men and the condemnation took place in the flesh of Jesus. If
   the article [ten] had been repeated before [en tei 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 dikaiOma tou nomou]. "The requirement
   of the law." Might be fulfilled [hina plerOthei]. Purpose of the death
   of Christ by [hina] and first aorist passive subjunctive of [pleroO].
   Christ met it all in our stead (3:21-26). Not after the flesh, but
   after the Spirit [me 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 [phroneO], to
   think, to put the mind [phren] 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 phronema]. The bent or will of the flesh is death as
   shown in 7:7-24. Life [zOe]. In contrast with "death." Peace [eirene].
   As seen in 5:1-5.

   8:7 Is not subject [ouch hupotassetai]. Present passive indicative of
   [hupotassO], 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 [theOi 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 sOma nekron]. Has the seeds of death in
   it and will die "because of sin." The spirit is life [to de pneuma
   zOe]. The redeemed human spirit. He uses [zOe] (life) instead of [zOsa]
   (living), "God-begotten, God-sustained life" (Denney), if Christ is in
   you.

   8:11 Shall quicken [zOopoiesei]. Future active indicative of
   [zOopoieO], late verb from [zOopoios], 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 tei sarki]. Negative [ou] goes with preceding verb and
   [tei sarki], not with the infinitive [tou zein].

   8:13 Ye must die [mellete apothneskein]. Present indicative of [mellO],
   to be about to do and present active infinitive of [apothneskO], to
   die. "Ye are on the point of dying." Eternal death. By the spirit
   [pneumati]. Holy Spirit, instrumental case. Ye shall live [zesesthe].
   Future active indicative of [zaO]. 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 hei krazomen Abba ho pater]. 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 tOi pneumati
   hemOn]. 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 [sunkleronomoi 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 [sunkleronomoi, sunpaschOmen,
   sundoxasthOmen]. The last (first aorist passive subjunctive of
   [sundoxazO] with [hina] (purpose), late and rare, here only in N.T.

   8:18 To us-ward [eis hemas]. 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 [apokaluphthenai] occurs in Ga 3:23 with [mellousan
   pistin], which see.

   8:19 The earnest expectation of creation [he apokaradokia tes ktiseOs].
   This substantive has so far been found nowhere save here and Php 1:20,
   though the verb [apokaradokeO] 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,
   [dokeO], 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 [ten apokalupsin tOn
   huiOn 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 [hupetage]. Second aorist passive indicative of
   [hupatassO] (cf. verse 7). To vanity [tei mataioteti]. 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 [aute he 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 sunOdinei]. 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 [ten aparchen]. 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" [ten apolutrOsin tou sOmatos hemOn].
   That is to come also. Then we shall have complete redemption of both
   soul and body.

   8:24 For by hope were we saved [tei gar elpidi esOthemen]. First aorist
   passive indicative of [sOzO]. 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' hupomones]. Paul repeats the verb
   [apekdechomai] of verse 23.

   8:26 Helpeth our infirmity [sunantilambanetai tei astheneiai hemOn].
   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
   proseuxOmetha]. Articular clause object of [oidamen] (we know) and
   indirect question with the deliberative aorist middle subjunctive
   [proseuxOmetha], 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 [entugchanO] 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 eraunOn]. 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 [protithemi] 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 [proegnO]. Second aorist active indicative of
   [proginOskO], 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 [proOrisen]. First aorist active indicative of [proorizO],
   late verb to appoint beforehand as in Ac 4:28; 1Co 2:7. Another
   compound with [pro-] (for eternity). Conformed to the image
   [summorphous tes eikonos]. Late adjective from [sun] and [morphe] and
   so an inward and not merely superficial conformity. [EikOn] is used of
   Christ as the very image of the Father (2Co 4:4; Col 1:15). See Php
   2:6f. for [morphe]. Here we have both [morphe] and [eikOn] 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
   [prOtotokon 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 [edikaiOsen]--Glorified [edoxasen].
   All first aorist active indicatives of common verbs [kaleO, dikaioO,
   doxazO]. 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
   hemOn, tis kath' hemOn?]. 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 autOi]. 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 eklektOn theou?]. Future active indicative of [egkaleO],
   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 dikaiOn]. 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 [katakrinOn]. 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 dexiai tou theou] "who also maketh
   intercession for us" [hos kai entugchanei huper hemOn]. Our Advocate
   paid the debt for our sins with his blood. The score is settled. We are
   free (8:1).

   8:35 Shall separate [chOrisei]. Future active of old verb [chorizO]
   from adverb [chOris] and that from [chOra], 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 [kathOs gegraptai]. He quotes Ps 44:23. We
   are killed [thanatoumetha]. Present passive indicative of [thanatoO]
   for which see on 7:4. Same idea of continuous martyrdom in 1Co 15:31.
   As sheep for the slaughter [hOs probata sphages]. Objective genitive
   [sphages].

   8:37 Nay [alla]. On the contrary, we shall not be separated. We are
   more than conquerors [hupernikOmen]. 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
   [peithO], "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 [hemas chOrisai]. Aorist active infinitive of
   [chorizO] (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 ChristOi]. 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
   [sunmarturouses], genitive absolute as in 2:15 which see) "in the Holy
   Spirit."

   9:2 Sorrow [lupe]. 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 odune tei
   kardiai]. Like angina pectoris. [Odune] 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 [euchomen]. Idiomatic imperfect, "I was on the point
   of wishing." We can see that [euchomai] (I do wish) would be wrong to
   say. [An euchomen] would mean that he does not wish (conclusion of
   second class condition). [An euchomen] 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 [anathema] (offering) 1Co 12:3; Ga 1:8f. I
   myself [autos egO]. Nominative with the infinitive [einai] and agreeing
   with subject of [euchomen]. 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
   [Israeleitai]. Covenant name of the chosen people. Whose [hOn].
   Predicate genitive of the relative, used also again with [hoi pateres].
   For "the adoption" [he huiothesia] see 8:15. The glory [he doxa]. The
   Shekinah Glory of God (3:23) and used of Jesus in Jas 2:1. The
   covenants [hai diathekai]. Plural because renewed often (Ge 6:18; 9:9;
   15:18; 17:2, 7, 9; Ex 2:24). The giving of the law [he nomothesia]. Old
   word, here only in N.T., from [nomos] and [tithemi]. The service [he
   latreia]. The temple service (Heb 9:1,6). The fathers [hoi pateres].
   The patriarchs (Ac 3:13; 7:32).

   9:5 Of whom [ex hOn]. 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 pantOn theos eulogetos]. 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 [ekpeptOken]. Perfect active indicative of
   [ekpiptO], old verb, to fall out. For they are not all Israel, which
   are of Israel [ou gar pantes hoi ex Israel houtoi Israel]. "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 tes 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 koiten echousa]. By metonomy
   with cause for the effect we have this peculiar idiom [koite] being
   bed, marriage bed), "having a marriage bed from one" husband. One
   father and twins.

   9:11 The children being not yet born [mepO gennethentOn]. Genitive
   absolute with first aorist passive participle of [gennaO], to beget, to
   be born, though no word for children nor even the pronoun [autOn]
   (they). Neither having done anything good or bad [mede praxantOn ti
   agathon e phaulon]. Genitive absolute again with first active
   participle of [prassO]. On [phaulon], see 2Co 5:10. The purpose of God
   [he prothesis tou theou]. See 8:28 for [prothesis]. According to
   election [kat' eklogen]. Old word from [eklegO], 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
   ergOn]. Not of merit.

   9:12 But of him that calleth [all' ek tou kalountos]. Present active
   articular participle of [kaleO] 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 emisesa]. This
   language sounds a bit harsh to us. It is possible that the word [miseO]
   did not always carry the full force of what we mean by "hate." See Mt
   6:24 where these very verbs [miseO] and [agapaO] are contrasted. So
   also in Lu 14:26 about "hating" [miseO] 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? [me adikia para tOi theOi?].
   Paul goes right to the heart of the problem. [Me] 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 [tOi MOusei 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 eleO]. Indefinite relative with
   [an] and the present active subjunctive of [eleaO], late verb only here
   and Jude 1:23 in N.T. "On whomsoever I have mercy." The same
   construction in [hon an oikteirO], "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 eleOntos] can
   be understood as in the genitive with [eleos] understood (mercy is not
   a quality of) or as the predicate ablative of source like [epiluseOs]
   in 2Pe 1:20. Paul is fond of the metaphor of running.

   9:17 To Pharaoh [tOi PharaO]. 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 [diaggelei]. Second aorist passive subjunctive of
   [diaggellO].

   9:18 He hardeneth [sklerunei]. 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 [tOi boulemati autou anthesteken]. Perfect active indicative of
   [anthistemi], old verb, maintains a stand (the perfect tense). Many
   have attempted to resist God's will [boulema], deliberate purpose, in
   N.T. only here and Ac 27:43; 1Pe 4:3). Elsewhere [thelema] (Mt 6:10).

   9:20 Nay, but, O man, who art thou? [O anthrOpe, 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 [plassO], to mould, as with clay or
   wax, from which the aorist active participle used here [tOi 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).
   [Me] expects a negative answer. Why didst thou make me thus? [ti me
   epoiesas houtOs?]. 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" [houtOs]. 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? [e ouk echei
   exousian ho kerameus tou pelou?]. This question, expecting an
   affirmative answer, is Paul's reply to the previous one, "Why didst
   thou make me thus?" [Pelos], 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 [phuraO], 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 [thelOn]. Concessive use of the participle, "although
   willing," not causal, "because willing" as is shown by "with much
   long-suffering" [en pollei makrothumiai], in much long-suffering). His
   power [to dunaton autou]. Neuter singular of the verbal adjective
   rather than the substantive [dunamin]. Endured [enegken]. Constative
   second aorist active indicative of the old defective verb [pherO], to
   bear. Vessels of wrath [skeue orges]. The words occur in Jer 50:25 (LXX
   Jer 27:25), but not in the sense here (objective genitive like [tekna
   orges], Eph 2:3, the objects of God's wrath). Fitted [katertismena].
   Perfect passive participle of [katartizO], 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 apOleian]. Endless perdition (Mt 7:13;
   2Th 2:3; Php 3:19), not annihilation.

   9:23 Vessels of mercy [skeue eleous]. Objective genitive like [skeue
   orges]. Afore prepared [proetoimasen]. First aorist active indicative
   of [proetoimazO], 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 ethnOn]. 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 tOi HOsee]. 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 [ten
   ouk egapemenen]. 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 [me] is the usual
   negative of the participle in the Koine.

   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 sOthesetai]. First
   future passive of [sOzO]. Literally, "the remnant will be saved." Late
   word from [hupoleipO], 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 [suntelOn kai suntemnOn].
   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 [proeireken]. Perfect active indicative of
   [proeipon] (defective verb). Stands on record in Isa 1:9. Had left
   [egkatelipen]. Second aorist active indicative of old verb
   [egkataleipO], to leave behind. Condition of second class, determined
   as unfulfilled, with [an egenethemen] and [an hOmoiOthemen] as the
   conclusions (both first aorist passives of [ginomai] and [homoioO],
   common verbs). A seed [sperma]. The remnant of verse 27.

   9:30 Attained [katelaben]. Second aorist active indicative of
   [katalambanO], old verb, to grasp, to seize, to overtake (carrying out
   the figure in [diOkO] (to pursue). It was a curious paradox. Which is
   of faith [ten ek pisteOs]. 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 [phthanO], 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 [ediOxa] (pursued) from verse 31.
   That explains the rest. They stumbled at the stone of stumbling
   [prosekopsan tOi lithOi tou proskommatos]. The quotation is from Isa
   8:14. [ProskoptO] means to cut [koptO] 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
   [eudokesis] occurs, only in LXX and N.T., but no example for "desire"
   unless this is one, though the verb [eudokeO] 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 [deesis]. 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 sOterian], 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 [zelon theou]. Objective genitive like Php 3:9,
   "through faith in Christ" [dia pisteOs Christou]. But not according to
   knowledge [all' ou kat' epignOsin]. 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 ten tou theou
   dikaiosunen]. 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 hupetagesan]. Second aorist passive indicative of
   [hupotassO], common Koine verb, to put oneself under orders, to obey,
   here the passive in sense of the middle (Jas 4:7) like [apekrithen], 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 autei]. 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 [houtOs legei]. Paul personifies "the from faith
   righteousness" [he ek pisteOs dikaiosune]. 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 [me eipeis en tei kardiai sou]. Second aorist active subjunctive
   with [me] 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 [katagO], to bring or lead
   down. It is dependent on the preceding verb [anabesetai] (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 ten 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 [anagO] and dependent on [katabesetai] (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 rema tes pisteOs]. The gospel
   message concerning faith (objective genitive). Only here. In contrast
   to the law. Which we preach [ho kerussomen]. 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 homologeseis]. Third class condition
   [ean] and first aorist active subjunctive of [homologeO]. With thy
   mouth Jesus as Lord [en tOi stomati sou Kurion Iesoun]. This is the
   reading of nearly all the MSS. But B 71 Clem of Alex. read [to rema en
   tOi stomati sou hoti Kurios Iesous] (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
   pisteuseis]. Same construction. Faith precedes confession, of course.

   10:10 Man believeth [pisteuetai]. Impersonal construction, "it is
   believed" (present passive indicative of [pisteuO]. 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 [kardiai] (heart) and [stomati]
   (mouth) are in the instrumental case.

   10:11 Every one [pas]. Paul adds this word to the quotation from Isa
   28:16 already made in 9:33.

   10:12 Distinction [diastole]. See on this word 3:22. Here it is
   followed by the ablative case [Ioudaiou te kai Hellenos] (between Jew
   and Greek). Lord of all [Kurios pantOn]. See Ga 3:28. Rich [ploutOn].
   Present active participle of [plouteO]. 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? [pOs oun epikalesOntai?]. 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 pisteusOsin?]. Deliberative subjunctive again (first
   aorist active of [pisteuO] 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
   akousOsin?]. Deliberative subjunctive (first aorist active of [akouO].
   Without a preacher? [chOris kerussontos?]. Preposition [chOris] with
   ablative singular masculine present active participle of [kerussO],
   "without one preaching." How shall they preach? [pOs keruxOsin?].
   Deliberative subjunctive again (first aorist active [kerussO], to
   preach). Except they be sent? [ean me apostalOsin?]. Second aorist
   passive deliberative subjunctive of [apostellO], 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 [HOs hOraioi]. 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 hupekousan]. 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 [akoei]. Literally, "hearing" (Mt
   14:1; Mr 13:7).

   10:17 By the word of Christ [dia rematos Christou]. "By the word about
   Christ" (objective genitive).

   10:18 Did they not hear? [me ouk ekousan?]. Rather, "Did they fail to
   hear?" (expecting the negative answer [me], 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
   [tes oikoumenes]. The inhabited earth as in Lu 2:1.

   10:19 Did Israel not know? [me Israel ouk egnO?]. "Did Israel fail to
   know?" See above. First [prOtos]. Moses first before any one else. LXX
   quotation De 32:21. See on 1Co 10:22 for [parazelOsO] (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 [parorgiO humas]. Future active
   (Attic future) of [parorgizO], rare word, to rouse to wrath.

   10:20 Is very bold [apotolmai]. Present active indicative of
   [apotolmaO], 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 [heurethen]. First
   aorist passive indicative of [heuriskO].

   10:21 All the day long [holen ten hemeran]. 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 [legO oun]. As in verse 11. [Oun] looks back to 9:16-33
   and 10:19-21. Did God cast off? [me apOsato ho theos?]. An indignant
   negative answer is called for by [me] and emphasized by [me 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 [apOtheO], to push away, to repel,
   middle, to push away from one as in Ac 7:27. For I also [kai gar egO].
   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 proegnO]. 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 Eleiai]. "In the case of
   Elijah." Cf. "in the bush" (Mr 12:26). He pleadeth [entugchanei]. See
   on 8:27. [EntugchanO] 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 [kataskaptO], 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
   [thusiasteria]. Late word (LXX, Philo, Josephus, N.T. eccl. writers)
   from [thusiazO], to sacrifice. See Ac 17:23. And I am left alone [kagO
   hupeleiphthen monos]. First aorist passive indicative of [hupoleipO],
   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 [psuchen]. It
   is not possible to draw a clear distinction between [psuche] (soul) and
   [pneuma] (spirit). [Psuche] is from [psuchO], to breathe or blow,
   [pneuma] from [pneO], 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 chrematismos]. An old word in various senses
   like [chrematizO], only here in N.T. See this use of the verb in Mt
   2:12,22; Lu 2:26; Ac 10:22. To Baal [tei Baal]. Feminine article. In
   the LXX the name [Baal] is either masculine or feminine. The
   explanation is that the Jews put Bosheth [aischune], shame) for Baal
   and in the LXX the feminine article occurs because [aischune] is so,
   though here the LXX has the masculine [tOi].

   11:5 Remnant [limma]. Old word, but only here in N.T., but in papyri
   also and with this spelling rather than [leimma]. From [leipO], to
   leave. According to the election of grace [kat' eklogen 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 [he ekloge]. Abstract for concrete (the
   elect). Obtained [epetuchen]. Second aorist active indicative of
   [epitugchanO], old verb, to hit upon, only here in Paul. See 9:30-33
   for the failure of the Jews. Were hardened [epOrOthesan]. First aorist
   passive indicative of [pOroO], late verb, to cover with thick skin
   [pOros]. See on 2Co 3:14; Mr 3:5.

   11:8 A spirit of stupor [pneuma katanuxeOs]. 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 [katanussO], 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 me blepein]. Genitive
   articular infinitive of negative purpose. That they should not hear
   [tou me 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 [pegnumi], 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 theran]. 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
   [antapodidOmi], 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 [skotisthetOsan hoi ophthalmoi autOn].
   First aorist passive imperative of [skotizO], to darken. A terrible
   imprecation. That they may not see [tou me blepein]. Repeated from
   verse 8. Bow down [sunkampson]. First aorist active imperative of
   [sunkamptO], old verb, to bend together as of captives whose backs
   [nOton], 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? [me eptaisan hina
   pesOsin?]. Negative answer expected by [me] as in verse 1. First aorist
   active indicative of [ptaiO], 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 [ptaiO], to stumble,
   and [piptO], to fall, and take [pesOsin] 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 [tOi autOn paraptOmati]. Instrumental case.
   For the word, a falling aside or a false step from [parapiptO], 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 parazelOsai].
   Purpose expressed by [eis] and the articular infinitive, first aorist
   active, of [parazeloO], 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 hettema autOn]. So perhaps in 1Co 6:7, but in Isa
   31:8 defeat is the idea. Perhaps so here. Fulness [plerOma]. Perhaps
   "completion," though the word from [pleroO], 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? [posOi 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 [ten diakonian mou doxazO]. As apostle to the Gentiles [ethnOn
   apostolos], objective genitive). Would that every minister of Christ
   glorified his ministry. If by any means [ei pOs]. This use of [ei] with
   purpose or aim is a kind of indirect discourse. I may provoke
   [parazelOsO]. Either future active indicative or first aorist active
   subjunctive, see same uncertainty in Php 3:10 [katantesO], but in 3:11
   [katalabO] 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 [sOsO] (save).

   11:15 The casting away of them [he apobole autOn]. Objective genitive
   [autOn] with [apobole], old word from [apoballO], to throw off (Mr
   10:50), in N.T. only here and Ac 27:22. The reconciling of the world
   [katallage kosmou]. See 5:10f. for [katallage] (reconciling). It
   explains verse 12. The receiving [he proslempsis]. Old word from
   [proslambanO], to take to oneself, only here in N.T. Life from the dead
   [zOe ek nekrOn]. 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 [aparche]. See on 1Co 15:20, 23. The metaphor is from
   Nu 15:19f. The LXX has [aparchen 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
   [he 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 [kladOn]. From [klaO], to break. Were broken off
   [exeklasthesan]. First aorist passive indicative of [ekklaO]. Play on
   the word [klados] (branch) and [ekklaO], 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
   On]. 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 [enekentristhes]. First aorist
   passive indicative of [enkentrizO], to cut in, to graft, used by
   Aristotle. Belongs "to the higher Koine" (literary Koine) according to
   Milligan. Partaker [sunkoinOnos]. Co-partner. Fatness [piotetos]. Old
   word from [piOn] (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 [me katakauchO tOn kladOn]. Genitive
   case after [kata]. Present middle imperative second person singular of
   [katakauchaomai] with negative [me], "stop glorying" or "do not have
   the habit of glorying over the branches." The conclusion of the
   preceding condition. Gloriest [katakauchasai]. 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 egO enkentristhO]. Purpose clause with
   [hina] and first aorist passive subjunctive. He shows contempt for the
   cast-off Jews.

   11:20 Well [kalOs]. Perhaps ironical, though Paul may simply admit the
   statement (cf. Mr 12:32) and show the Gentile his real situation. By
   unbelief [tei apistiai] --by faith [pistei]. Instrumental case with
   both contrasted words (by unbelief, by belief).

   11:21 Be not highminded [me hupsela phronei]. "Stop thinking high
   (proud) thoughts." Of God spared not [ei gar ho theos ouk epheisato].
   It is not [ei me] (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 [chrestoteta kai apotomian
   theou]. See on Ro 2:2 for [chrestotes], kindness of God. [Apotomia]
   (here alone in the N.T.) is from [apotomos], cut off, abrupt, and this
   adjective from [apotemnO], to cut off. This late word occurs several
   times in the papyri. If thou continue [ean epimeneis]. 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 [ekkopesei]. Second future passive of [ekkoptO], to cut out.

   11:23 If they continue not in their unbelief [ean me epimenOsi tei
   apistiai]. Third class condition with the same verb used in verse 22 of
   the Gentile. Locative case of [apistiai] 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 [tei idiai elaiai].
   Dative case. Another argument a fortiori, "how much more" [pollOi
   mallon]. God can graft the natural Israel back upon the spiritual
   Israel, if they become willing.

   11:25 This mystery [to musterion touto]. Not in the pagan sense of an
   esoteric doctrine for the initiated (from [mueO], 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
   [musterion] 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 [musterion] 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 me ete], to prevent
   self-conceit on the part of the Gentiles who have believed. They had no
   merit in themselves A hardening [pOrOsis]. Late word from [pOroO]
   (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 plerOma tOn
   ethnOn eiselthei]. 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 plerOma tOn ethnOn] see
   on verse 12, the complement of the Gentiles.

   11:26 And so [kai houtOs]. By the complement of the Gentiles stirring
   up the complement of the Jews (verses 11f.). All Israel [pas Israel].
   What does Paul mean? The immediate context (use of [pas] in contrast
   with [apo merous, plerOma] here in contrast with [plerOma] 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 [he par' emou diatheke]. "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 aphelOmai]. Second aorist middle
   subjunctive of [aphaireO], 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 [agapetoi] (beloved) is passive. As touching
   the election [kata ten eklogen]. "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 [ametameleta]. See on 2Co 7:10 for this word
   [a] privative and [metamelomai], to be sorry afterwards). It is not
   [ametanoeton] (Ro 2:5) from [a] privative and [metanoeO], 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 [epeithesate]. First aorist active indicative of
   [apeitheO], to disbelieve and then to disobey. "Ye once upon a time
   disobeyed God." By their disobedience [tei toutOn apeithiai].
   Instrumental case, "by the disobedience of these" (Jews). Note "now"
   [nun] three times in this sentence.

   11:31 By the mercy shown to you [tOi humeterOi eleei]. Objective sense
   of [humeteros] (possessive pronoun, your). Proleptic position also for
   the words go with [eleethOsin] (first aorist passive subjunctive of
   [eleeO], 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
   [sunkleiO], 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--eleesei]. 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
   [anexerauneta]. Double compound [a] privative and [ex] verbal adjective
   of [ereunaO] (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 [exichniazO], 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 egnO?]. Second aorist active indicative of
   [ginOskO], 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 [boule]. 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 [proedOken autOi]. First aorist active
   indicative of [prodidOmi], 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 [antapodothesetai]. First future
   passive of double compound [antapodidOmi], 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
   aiOnas]. "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
   [parakalO], "I beseech you." By the mercies [dia tOn oiktirmOn]. "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 [parastesai]. First
   aorist active infinitive of [paristemi], 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 [sOmata]. So literally as in 6:13, 19; 2Co 5:10 and in
   contrast with [nous] (mind) in verse 2. A living sacrifice [thusian
   zOsan]. 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 [ten logiken humOn 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 [me sunschematizesthe]. Present passive
   imperative with [me], stop being fashioned or do not have the habit of
   being fashioned. Late Greek verb [suschematizO], 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 [tOi aiOni toutOi]. Associative
   instrumental case. Do not take this age as your fashion plate. Be ye
   transformed [metamorphousthe]. Present passive imperative of
   [metamorphoO], another late verb, to transfigure as in Mt 17:2 (Mr
   9:2); 2Co 3:18, which see. On the distinction between [schema] and
   [morphe], 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" [tei anakainOsei 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 [me
   huperphronein par' ho dei phronein]. Indirect negative command after
   [legO] (I say). Play on the two infinitives [phronein], to think, and
   [huperphronein] (old verb from [huperphrOn], over-proud, here only in
   N.T.) to "over-think" with [par' ho] (beyond what) added. Then another
   play on [phronein] and [sOphronein] (old verb from [sOphrOn],
   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 pisteOs]. 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 [hekastOi]. Emphatic position
   before [hOs] (as) and emphasizes the diversity.

   12:4 The same office [ten auten 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 egO] (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 [diapherO], to differ, to
   vary. So Heb 9:10. According to the proportion of our faith [kata ten
   analogian tes pisteOs]. 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 [propheteuOmen] (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 [dOmen heautous] or some such phrase. Or he that teacheth [eite
   ho didaskOn]. 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 didaskOn] 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 [didasketO] here (let him teach) or a
   general term [poieitO] (let him do it) can be used for all of them as
   seems necessary before "with liberality" in verse 8 [en haploteti], 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 spoudei]. "In haste" as if in earnest (Mr
   6:25; 2Co 7:11f., 8:8, 16), from [speudO], to hasten. Again verse 11.
   With cheerfulness [en hilaroteti]. 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 [agape] 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
   [kollOmenoi] (cleaving) for which verb see on 1Co 6:17, with
   [proegoumenoi] (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 [tei philadelphiai]. Late word for
   brotherly love for which see 1Th 4:9. Tenderly affectioned
   [philostorgoi]. Old compound adjective from [philos] and [storge]
   (mutual love of parents and children), here alone in N.T.

   12:11 Slothful [okneroi]. Old adjective from [okneO], to hesitate, to
   be slow. Slow and "poky" as in Mt 25:26.

   12:12 Patient in tribulation [tei thlipsei hupomenontes]. So soon this
   virtue became a mark of the Christians.

   12:13 Communicating [koinOnountes]. "Contributing." From [koinOneO] for
   which see 2Co 9:13. Paul had raised a great collection for the poor
   saints in Jerusalem. Given to hospitality [ten philoxenian diOkontes].
   "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 [diOkO] hospitality as their enemies pursued [diOkontas] them.

   12:14 And curse not [kai me katarasthe]. Present middle imperative with
   [me]. 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 [chairO],
   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 [me ta hupsela phronountes]. "Not thinking the high things"
   [hupselos] 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 hupsela],
   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 [me 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 [medeni 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 humOn]. 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"
   [eireneuontes] see 2Co 13:11.

   12:19 Avenge not [me ekdikountes]. Independent participle again of late
   verb [ekdikeO] from [ekdikos], exacting justice (13:4). See already Lu
   18:5; 2Co 10:6. But give place unto wrath [alla dote topon tei orgei].
   Second aorist active imperative of [didOmi], 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 [antapodOsO]. Future active of the double
   compound verb quoted also in 11:35.

   12:20 Feed him [psOmize auton]. Quotation from LXX text of Pr 25:21f.
   Present active imperative of verb from [psOmos], 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 [sOreuseis]. Future active of old verb
   [sOreuO] from [sOros], 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 [me nikO hupo tou kakou]. Present passive
   imperative of [nikaO], to conquer. "Stop being conquered by the evil
   (thing or man)," But overcome evil with good [alla nika en tOi agathOi
   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 [pasa psuche]. As in 2:9; Ac 2:43. A Hebraism for [pas
   anthrOpos] (every man). To the higher powers [exousiais
   huperechousais]. Abstract for concrete. See Mr 2:10 for [exousia].
   [HuperechO] is an old verb to have or hold over, to be above or
   supreme, as in 1Pe 2:13. Except by God [ei me 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 [tassO], "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 [antitassO], old verb to range in battle against as in Ac
   18:6, "he that lines himself up against." Withstandeth [anthesteken].
   Perfect active indicative of [anthistemi] and intransitive, "has taken
   his stand against." The ordinance of God [tei tou theou diatagei]. 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 [tassO]. To
   themselves [heautois]. Dative of disadvantage. See Mr 12:40 for "shall
   receive a judgment" [krina lempsontai]. Future middle of [lambanO].

   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 autes]. "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 [phoreO], old
   frequentative form of [pherO], to bear, to wear. But if thou do [ean de
   poieis]. Condition of third class, [ean] and present active subjunctive
   of [poieO], "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 [dike] (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 [anagke]. "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
   [teleO], to fulfil. Tribute [phorous]. Old word from [pherO], 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
   [leOs], people, and [ergO], 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 [proskartereO] [pros] and [kartereO] from [kartos] or [kratos],
   strength) to persevere. See on Ac 2:42; 8:13.

   13:7 Dues [opheilas]. Debts, from [opheilO], 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 [tOi ton phoron]. We must supply a participle with the
   article [tOi] like [apaitounti] ("to the one asking tribute"). So with
   the other words (to whom custom, [tOi to telos apaitounti]; to whom
   fear, [tOi ton phobon apaitounti]; to whom honour, [tOi ten timen
   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 me to allelous agapain]. "Except the
   loving one another." This articular infinitive is in the accusative
   case the object of [opheilete] and partitive apposition with [meden]
   (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 [agape] 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 [me] 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 [anakephalaioO], 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 tOi]. 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 plesion sou]. [Plesion] 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 [plerOma nomou]. "The filling up or
   complement of the law" like [peplerOken] (perfect active indicative of
   [pleroO], 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
   [poiesOmen] (let us do it) or [poiesate] (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 [hOra].
   Like our the "hour" has come, etc. MSS. vary between [hemas] (us) and
   [humas] (you), accusative of general reference with [egerthenai] (first
   aorist passive infinitive of [egeirO], to awake, to wake up), "to be
   waked up out of sleep" [ex hupnou]. Nearer to us [egguteron hemOn].
   Probably so, though [hemOn] can be taken equally well with [he sOteria]
   (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
   [prokoptO], 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 [eggiken]. Perfect
   active indicative, "has drawn nigh." Vivid picture for day-break. Let
   us therefore cast off [apothOmetha oun]. Aorist middle subjunctive
   (volitive) of [apotithemi], to put off from oneself "the works of
   darkness" [ta erga tou skotous] as we do our night-clothes. Let us put
   on [endusOmetha]. Aorist middle subjunctive (volitive) of [enduO], to
   put on. For this same contrast between putting off [apotithemi] and
   [apekduO] and putting on [enduO] 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 [euschemonOs]. Paul is fond of the metaphor "walk"
   [peripateO], 33 times though not in the Pastoral Epistles. This old
   adverb (from [euschemOn], 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 [me kOmois].
   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 [me eridi kai zelOi].
   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 [tes
   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 [me
   eis diakriseis dialogismOn]. "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 asthenOn]. 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 [asthenOn]. Herbs [lachana].
   From [lachanO], 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 [exoutheneitO]. Present active imperative of
   [exoutheneO], to treat as nothing and so with contempt (Lu 23:11; 1Th
   5:20). Judge [krinetO]. Present active imperative of [krinO],
   criticize. One side (the meat-eaters) despises the vegetarians, while
   the vegetarians criticize the meat-eaters. Received him [auton
   proselabeto]. Aorist middle (indirect) of [proslambanO], 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 oiketen]. Not another
   [allon] servant (household servant, [oiketen], but "another's servant."
   For the adjective [allotrios], see Lu 16:12; 2Co 10:15f. Shall be made
   to stand [stathesetai]. Future passive of [histemi]. 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 [hemeran
   par' hemeran]. "Day beyond day." For this use of [para] (beside) in
   comparison see 1:25; Lu 13:2. Be fully assured [plerophoreisthO].
   Present passive imperative of [plerophoreO], late compound verb for
   which see on Lu 1:1; Ro 4:21. In his own mind [en tOi idiOi 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 [phren], mind). The Textus Receptus has also "he that
   regardeth not," but it is not genuine. Unto the Lord [kuriOi]. Dative
   case. So as to [tOi theOi] (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 [heautOi]. 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) [zOmen--apothneskOmen]. 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 ezesen]. First ingressive aorist active
   indicative of [zaO], "he came to life." Might be lord of [kurieusei].
   Ingressive aorist active subjunctive of [kurieuO], "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 [e kai
   su]. Referring to the "strong" brother. Shall stand before
   [parastesometha]. Future middle of [paristemi] and intransitive, to
   stand beside [para] with the locative case [tOi bemati], the judgment
   seat) as in Ac 27:24. See the same figure of God in 2Co 5:10.

   14:11 As I live [zO egO]. "I live." The LXX here (Isa 45:23) has [kat'
   emautou omnnuO], "I swear by myself." Shall confess to God
   [exomologesetai tOi theOi]. Future middle of [exomologeO], 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 dOsei]. So Aleph A C rather than
   [apodOsei] 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 [meketi oun
   allelous krinOmen]. 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 me tithenai proskomma tOi adelphOi e
   skandalon]. Articular present active infinitive of [tithemi] 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" [adelphOi], dative of
   disadvantage).

   14:14 I know and am persuaded in the Lord Jesus [oida kai pepeismai en
   kuriOi Iesou]. He knows it and stands persuaded (perfect passive
   indicative of [peithO], 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 me].
   The exception lies not in the nature of the food [di' heautou], but in
   the man's view of it (to him, [ekeinOi], dative case).

   14:15 Because of meat [dia brOma]. "Because of food." In love [kata
   agapen]. "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 [me apollue]. Present active imperative of [apolluO], the
   very argument made in 1Co 8:10f. With thy meat [tOi brOmati sou].
   Instrumental case, "with thy food." It is too great a price to pay for
   personal liberty as to food.

   14:16 Your good [humOn to agathon]. "The good thing of you" = the
   liberty or Christian freedom which you claim. Be evil spoken of
   [blasphemeisthO]. Present passive imperative of [blasphemeO] for which
   see Mt 9:3; Ro 3:8.

   14:17 The kingdom of God [he 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 toutOi]. "On the principle implied by these virtues"
   (Sanday and Headlam). Approved of men [dokimos tois anthrOpois].
   "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 [diOkOmen]. Present active subjunctive
   (volitive). "Let us pursue." Some MSS. have present indicative, "we
   pursue." The things which make for peace [ta tes eirenes]. "The things
   of peace," literally, genitive case. So "the things of edification for
   one another" [ta tes oikodomes tes eis allelous].

   14:20 Overthrow not [me katalue]. "Destroy not," "do not loosen down"
   (carrying on the metaphor in [oikodome], 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 me phagein]. "The not eating." Articular
   infinitive (second aorist active of [esthiO] 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 [pinO]. Whereby [en hOi]. "On which thy
   brother stumbleth" [proskoptei].

   14:22 Have thou to thyself before God [su--kata seauton eche enOpion
   tou theou]. Very emphatic position of [su] at the beginning of the
   sentence, "Thou there." The old MSS. put [hen] (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
   [diakrinO], 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 [katakrinO]
   (note [kata-], "stands condemned." If he eat [ean phagei]. 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
   pisteOs 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 [hemeis 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
   asthenemata]. "The weaknesses" (cf. [asthenOn] in 14:1,2), the scruples
   "of the not strong" [tOn adunatOn]. 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 [me 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 heautOi eresen]. Aorist active
   indicative of [areskO] 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 [proegraphe]. Second aorist passive
   indicative of [prographO], old verb, in N.T. only here, Ga 3:1 (which
   see); Eph 3:3; Jude 1:4. For our learning [eis ten hemeteran
   didaskalian]. "For the instruction of us." Objective sense of
   possessive pronoun [hemeteros]. See Mt 15:9; 2Ti 3:16 for [didaskalian]
   (from [didaskO], to teach). We might have hope [ten elpida echOmen].
   Present active subjunctive of [echO] 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 tes hupomones kai tes
   parakleseOs]. 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 [dOie humin]. Second aorist active optative (Koine
   form for older [doie] 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 [dOei] (subjunctive). The
   optative here is for a wish for the future (regular idiom). According
   to Christ Jesus [kata Christon Iesoun]. "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 [doxazete].
   Present active subjunctive of [doxazO], 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" [hemas] includes all.

   15:8 A minister of the circumcision [diakonon peritomes]. Objective
   genitive, "a minister to the circumcision." [Diakonon] is predicate
   accusative with [gegenesthai] (perfect passive infinitive of [ginomai]
   in indirect assertion after [legO], I say) and in apposition with
   [Christon], accusative of general reference with the infinitive. See Ga
   4:4f. That he might confirm [eis to bebaiOsai]. Purpose clause with
   [eis to] and the infinitive [bebaiOsai] (first aorist active of
   [bebaioO], to make stand). The promises given unto the fathers [tas
   epaggelias tOn paterOn]. 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 ethne doxasai].
   Coordinate with [bebaiOsai] and [eis to], to be repeated with [ta
   ethne], 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 [exomologeO], see 14:10. I will
   sing [psalO]. Future active of [psallO], for which verb see on 1Co
   14:15.

   15:10 Rejoice, ye Gentiles [euphranthete]. First aorist passive
   imperative of [euphrainO], old word from [eu], well and [phren], mind.
   See Lu 15:32. Quotation from De 32:43 (LXX).

   15:11 All the Gentiles [panta ta ethne]. From Ps 117:1 with slight
   variations from the LXX text.

   15:12 The root [he 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'
   autOi ethne elpiousin]. Attic future of [elpizO] for the usual
   [elpisousin].

   15:13 The God of hope [ho theos tes elpidos]. Taking up the idea in
   verse 12 as in verse 5 from 4. Fill you [plerOsai humas]. Optative
   (first aorist active of [pleroO] of wish for the future. Cf. [dOie] in
   verse 5. In believing [en tOi 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 [perisseuO], with accusative of general reference,
   [humas]. This verse gathers up the points in the preceding quotations.

   15:14 I myself also [kai autos egO]. 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 agathosunes]. 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 [-sune] (common ending for words like
   [dikaiosune]. See 1:29 for [mestos] with genitive and [peplerOmenoi]
   (perfect passive participle of [pleroO] 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 [nouthetes] and this from [nous] and [tithemi]. 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
   [tolmeroterOs]. Old comparative adverb from [tolmerOs]. Most MSS. read
   [tolmeroteron]. 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 epanamimneskOn humas]. Delicately put with [hOs] 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
   [hierourgeO], late verb from [hierourgos] [hieros, ergO], 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 [he prosphora tOn ethnOn]. 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" [hegiasmene en pneumati hagiOi], perfect passive
   participle of [hagiazO].

   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 hOn ou
   kateirgasato Christos di' emou]. Rather, "any one of those things which
   Christ did not work through me." The antecedent of [hOn] is the
   unexpressed [toutOn] and the accusative relative [ha] (object of
   [kateirgasato] is attracted into the genitive case of [toutOn] after a
   common idiom. By word and deed [logOi kai ergOi]. 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 semeiOn kai teratOn].
   Note all three words as in Heb 2:4, only here [dunamis] is connected
   with [semeia] 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 [hOste]. Result
   expressed by the perfect active infinitive [peplerOkenai] (from
   [pleroO] with the accusative [me] (general reference). Round about even
   unto Illyricum [kuklOi mechri tou Illurikou]. "In a ring" [kuklOi],
   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 [houtOs 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, time]. 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 me ep' allotrion
   themelion oikodomO]. 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 [kathOs 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 [enekoptomen]. Imperfect passive (repetition) of
   [enkoptO], 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 [meketi topon echOn 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 [klinO], 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 [epipothesis] (2Co 7:7, 11), from [epipotheO] as
   in Ro 1:11. These many years [apo hikanOn etOn]. "From considerable
   years." So B C, but Aleph A D have [pollOn], "from many years."

   15:24 Whensoever I go [hOs an poreuOmai]. Indefinite temporal clause
   with [hOs an] and the present middle subjunctive (cf. 1Co 11:34; Php
   2:23 with aorist subjunctive). Into Spain [eis ten 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 [propemphthenai ekei]. "To be sent forward there." First
   aorist passive infinitive of [propempO], 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 humOn
   protOn apo merous emplesthO]. Condition of third class with [ean] and
   first aorist passive subjunctive of [empimplemi], 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
   [eudokesan gar Makedonia kai Achaia]. "For Macedonia and Achaia took
   pleasure." The use of [eudokesan] (first aorist active indicative of
   [eudokeO] shows that it was voluntary (2Co 8:4). Paul does not here
   mention Asia and Galatia. A certain contribution [koinOnian tina]. Put
   thus because it was unknown to the Romans. For this sense of
   [koinOnian], see 2Co 8:4; 9:13. For the poor among the saints [eis tous
   ptOchous tOn hagiOn]. 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 autOn]. Objective genitive: the
   Gentiles are debtors to the Jews. See the word [opheiletes] in 1:14;
   8:12. For if [ei gar]. Condition of the first class, assumed as true,
   first aorist active indicative [ekoinOnesan], from [koinOneO], to
   share) with associative instrumental case [pneumatikois], spiritual
   things). To minister unto [leitourgesai], first aorist active
   infinitive of [leitourgeO] 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 [sphragizO], 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' humOn]. 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 plerOmati
   eulogias Christou]. On [plerOmati], 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 [parakalO] in
   12:1. That ye strive together with me [sunagOnisasthai moi]. First
   aorist middle infinitive of [sunagOni zomai], old compound verb, only
   here in N.T., direct object of [parakalO], and with associative
   instrumental case [moi], the simplex [agOnizomenos], 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 rusthO]. 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 genetai]. "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 rusthO], this one final with [sunanapausOmai], first
   aorist middle subjunctive of the double compound verb [sunanapauomai],
   late verb to rest together with, to refresh [anapauO] 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 tes eirenes]. 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 [sunistemi]. The regular word for letters of
   commendation as in 2Co 3:1 [sustatikOn epistolOn]. 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 [Phoibe]
   means bright or radiant. Sister [adelphen]. In Christ, not in the
   flesh. Who is a servant of the church [ousan diakonon tes ekklesias].
   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 "[tes ekklesias]" (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 [axiOs tOn hagiOn]. 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 [parastete]. Second aorist (intransitive) active subjunctive
   of [paristemi], to stand by, with the dative case ("beside her"), the
   very word used by Paul of the help of Jesus in his trial [pareste], 2Ti
   4:17). Used with [hina] as [prosdexesthe]. In whatsoever matter [en hOi
   pragmati]. Incorporation of the antecedent [pragmati] into the relative
   clause [hOi]. She may have need of you [an humOn chreizei]. Indefinite
   relative clause with [an] and the present subjunctive of [chreizO] with
   genitive. A succourer [prostatis]. Old and rare feminine form for the
   masculine [prostates], from [proistemi] [prostateO], 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
   [parastete], 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 heautOn trachelon hupethekan].
   First aorist active of [hupotithemi], 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
   egO monos]. Rather, "not I alone" (adjective [monos]. The Gentile
   churches also (great mission workers).

   16:5 The church that is in their house [ten kat' oikon autOn
   ekklesian]. 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"
   [aparche tes 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 [sunaichmalOtus]. 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 [episemoi]. Stamped, marked [epi sema]. 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 ChristOi]. Andronicus and
   Junias were converted before Paul was. Note [gegonan] (Koine 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 [Apellen]. 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
   tOn 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 [HerOidiOna]. Probably one belonging to the Herod family
   like that above. Kinsman [suggene]. Merely fellow-countryman. Them of
   the household of Narcissus [tous ek tOn 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 TruphOsan]. Probably
   sisters and possibly twins. Both names come from the same root, the
   verb [truphaO], 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 [Hermen]. A very
   common slave name. Patrobas [Patroban]. Name of a freedman of Nero,
   abbreviated form of Patrobius. Hermas [Herman]. 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 [Nerea]. Found in inscriptions of the imperial household.
   But the sister's name is not given. One wonders why. Olympas [Olumpan].
   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 philemati hagiOi]. 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, [skopeO] 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 [hen humeis emathete] (which you
   learned), a thoroughly Greek idiom.

   16:18 But their own belly [alla tei heautOn koiliai]. 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 tes chrestologias kai eulogias]. Two
   compounds of [logos] (speech), the first (from [chrestos] and [logos]
   is very rare (here only in N.T.), the second is very common [eu] and
   [logos]. Beguile [exapatOsin]. Present active indicative of the double
   compound verb [exapataO] (see 2Th 2:3; 1Co 3:18). Of the innocent [tOn
   akakOn]. 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 [suntribO], 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 [egO 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 tes poleOs], 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 [tOi dunamenOi]. Dative of the
   articular participle of [dunamai]. See similar idiom in Eph 3:20. To
   stablish [sterixai]. First aorist active infinitive of [sterizO], 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 kerugma]. The proclamation, the heralding. Of
   Jesus Christ [Iesou Christou]. Objective genitive, "about Jesus
   Christ." Revelation [apokalupsin]. "Unveiling." Of the mystery
   [musteriou]. Once unknown, but now revealed. Kept in silence
   [sesigemenou]. Perfect passive participle of [sigaO], to be silent,
   state of silence. Through times eternal [chronois aiOniois].
   Associative instrumental case, "along with times eternal" (Robertson,
   Grammar, p. 527). See 1Co 2:6, 7, 10.

   16:26 But now is manifested [phanerOthentos de nun]. First aorist
   passive participle of [phaneroO], to make plain, genitive case in
   agreement with [musteriou]. By the scriptures of the prophets [dia
   graphOn prophetikOn]. "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' epitagen tou aiOniou theou].
   Paul conceives that God is in charge of the redemptive work and gives
   his orders (1:1-5; 10:15f.). The same adjective [aiOnios] is here
   applied to God that is used of eternal life and eternal punishment in
   Mt 25:46. Unto obedience of faith [eis hupakoen tes pisteOs]. See 1:5.
   Made known unto all the nations [eis panta ta ethne gnOristhentos].
   First aorist passive participle of [gnOrizO], still the genitive case
   agreeing with [musteriou] in verse 25.

   16:27 To the only wise God [monOi sophOi theOi]. Better, "to God alone
   wise." See 1Ti 1:17 without [sophOi]. To whom [hOi]. Some MSS. omit.
     __________________________________________________________________

                                    Indexes
     __________________________________________________________________

Index of Scripture References

   Genesis

   [1]2:17   [2]3:13   [3]6:18   [4]9:9   [5]12:7   [6]15:3   [7]15:6
   [8]15:6   [9]15:6   [10]15:18   [11]17:1   [12]17:2   [13]17:5
   [14]17:7   [15]17:9   [16]17:17   [17]18:10   [18]18:14   [19]21:12
   [20]22:16   [21]25:33

   Exodus

   [22]2:24   [23]8:15   [24]8:32   [25]9:16   [26]9:34   [27]20
   [28]33:19

   Leviticus

   [29]18:5   [30]19:18   [31]21:19

   Numbers

   [32]15:1

   Deuteronomy

   [33]5   [34]5   [35]8:17   [36]25:5-10   [37]30:11-14   [38]32:21
   [39]32:35   [40]32:43

   Ruth

   [41]3:12

   1 Samuel

   [42]12:22   [43]16:7

   1 Kings

   [44]19:10   [45]19:14   [46]19:18

   Job

   [47]5:9   [48]9:10   [49]19:25   [50]34:24   [51]41:11

   Psalms

   [52]1:16   [53]4:8   [54]4:9   [55]10:7   [56]14   [57]14:1-3
   [58]18:50   [59]28:4   [60]32:1   [61]35:1   [62]43:2   [63]44:23
   [64]51:6   [65]68:23   [66]69:9   [67]69:23   [68]93:14   [69]94:4
   [70]94:14   [71]106:26   [72]116:12   [73]117:1   [74]140:3

   Proverbs

   [75]24:12   [76]25:21

   Isaiah

   [77]1:9   [78]6:9   [79]8:13   [80]8:14   [81]8:14   [82]10:22
   [83]11:10   [84]28:16   [85]28:16   [86]28:22   [87]29:10   [88]29:16
   [89]31:8   [90]40:13   [91]44:8   [92]45:8-10   [93]45:23   [94]52:5
   [95]52:7   [96]52:15   [97]53:1   [98]53:12   [99]59:7   [100]65:1
   [101]65:2

   Jeremiah

   [102]3:7   [103]18:6   [104]27:25   [105]31:31   [106]50:25

   Hosea

   [107]1:10   [108]2:1

   Joel

   [109]2:32   [110]3:5

   Habakkuk

   [111]2:4

   Malachi

   [112]1:2

   Matthew

   [113]1:1   [114]1:6   [115]1:20   [116]1:22   [117]2:8   [118]2:12
   [119]2:22   [120]3:6   [121]3:9   [122]3:38   [123]4:6   [124]4:12
   [125]4:21   [126]5:3   [127]5:17   [128]5:20   [129]5:39   [130]5:43
   [131]5:43   [132]5:44   [133]6:10   [134]6:19   [135]6:22   [136]6:24
   [137]6:24   [138]7:1   [139]7:13   [140]7:13   [141]7:21   [142]7:23
   [143]9:3   [144]9:15   [145]10:21   [146]11:25   [147]11:26
   [148]11:28   [149]12:1   [150]12:4   [151]12:39   [152]13:11
   [153]13:46   [154]14:1   [155]15:9   [156]16:23   [157]16:27
   [158]17:2   [159]17:25   [160]18:32   [161]20:28   [162]21:22
   [163]21:38   [164]22:37-40   [165]22:39   [166]24:15   [167]25:26
   [168]25:30   [169]25:35   [170]25:40   [171]25:46   [172]26:42
   [173]27:7   [174]27:10   [175]27:16   [176]27:66

   Mark

   [177]2:10   [178]3:5   [179]3:5   [180]4:11   [181]5:15   [182]6:25
   [183]7:2   [184]7:5   [185]7:21   [186]7:22   [187]8:36   [188]9:2
   [189]10:45   [190]10:50   [191]11:2   [192]11:16   [193]11:23
   [194]11:23   [195]12:26   [196]12:31   [197]12:32   [198]12:40
   [199]13:7   [200]14:19   [201]15:21

   Luke

   [202]1:1   [203]1:1   [204]1:4   [205]1:13   [206]1:27   [207]1:48
   [208]2:1   [209]2:22   [210]2:26   [211]2:35   [212]2:52   [213]3:8
   [214]3:8   [215]3:8   [216]3:11   [217]3:14   [218]4:13   [219]5:5
   [220]5:6   [221]6:25   [222]6:28   [223]6:34   [224]6:48   [225]8:31
   [226]10:6   [227]10:27   [228]10:40   [229]11:48   [230]12:15
   [231]12:21   [232]12:42   [233]13:2   [234]13:34   [235]14:6
   [236]14:12   [237]14:14   [238]14:26   [239]14:31   [240]15:32
   [241]16:1   [242]16:2   [243]16:12   [244]16:16   [245]17:10
   [246]18:5   [247]18:6   [248]18:13   [249]18:20   [250]20:22
   [251]20:22   [252]21:24   [253]21:35   [254]22:22   [255]22:25
   [256]22:32   [257]22:44   [258]23:1   [259]23:11   [260]23:16
   [261]23:41   [262]24:11   [263]24:19   [264]24:27   [265]24:38
   [266]24:41   [267]24:46   [268]24:47

   John

   [269]3:16   [270]3:16   [271]4:22   [272]4:22   [273]5:15   [274]6:45
   [275]7:24   [276]7:42   [277]9:6   [278]9:11   [279]9:14   [280]10:16
   [281]11:9   [282]12:25   [283]14:2   [284]14:16   [285]15:22
   [286]15:24   [287]16:13   [288]16:22   [289]16:24   [290]16:26
   [291]18:3

   Acts

   [292]1:1   [293]1:8   [294]1:14   [295]1:19   [296]2:9   [297]2:13
   [298]2:23   [299]2:27   [300]2:31   [301]2:37   [302]2:42   [303]2:43
   [304]2:44   [305]2:45   [306]3:13   [307]3:18   [308]3:26   [309]4:15
   [310]4:28   [311]4:32   [312]4:32-5:11   [313]6:1-6   [314]7:22
   [315]7:27   [316]7:32   [317]7:38   [318]7:38   [319]7:41   [320]7:43
   [321]7:51   [322]7:53   [323]8:1   [324]8:13   [325]9:15   [326]9:22
   [327]9:31   [328]10:14   [329]10:22   [330]10:28   [331]10:34
   [332]10:34   [333]11:17   [334]11:26   [335]11:29   [336]12:2
   [337]13:1   [338]13:2   [339]13:9   [340]13:23   [341]14:8
   [342]14:9   [343]14:16   [344]14:18   [345]15:18   [346]17:5-9
   [347]17:6   [348]17:23   [349]17:27   [350]17:28   [351]17:30
   [352]17:30   [353]18:2   [354]18:2   [355]18:4   [356]18:6
   [357]18:18   [358]18:24   [359]18:26   [360]19:9   [361]19:18
   [362]19:21   [363]19:29   [364]19:37   [365]19:37   [366]19:40
   [367]20:1-3   [368]20:4   [369]20:4   [370]20:23   [371]20:28
   [372]20:29   [373]20:34   [374]21:4   [375]21:13   [376]21:26
   [377]23:29   [378]24:2   [379]24:4   [380]25:24   [381]26:2
   [382]26:5   [383]27:12   [384]27:12   [385]27:13   [386]27:22
   [387]27:24   [388]27:43   [389]28:4   [390]28:24

   Romans

   [391]1:1-5   [392]1:1-7   [393]1:1-4:25   [394]1:1-8:39
   [395]1:1-11:36   [396]1:3   [397]1:3   [398]1:5   [399]1:10
   [400]1:11   [401]1:11   [402]1:13   [403]1:13   [404]1:14   [405]1:14
   [406]1:15   [407]1:15   [408]1:15   [409]1:16   [410]1:16   [411]1:16
   [412]1:17   [413]1:17   [414]1:17   [415]1:17-32   [416]1:18
   [417]1:18   [418]1:18   [419]1:18   [420]1:18   [421]1:18-32
   [422]1:18-32   [423]1:18-32   [424]1:18-32   [425]1:18-3:20
   [426]1:18-5:21   [427]1:19   [428]1:20   [429]1:20   [430]1:20
   [431]1:21   [432]1:21   [433]1:24   [434]1:24   [435]1:24   [436]1:24
   [437]1:24   [438]1:24   [439]1:25   [440]1:25   [441]1:26   [442]1:26
   [443]1:26   [444]1:26   [445]1:26   [446]1:26   [447]1:28   [448]1:28
   [449]1:28   [450]1:28   [451]1:28   [452]1:29   [453]1:29-31
   [454]1:32   [455]1:32   [456]2:1   [457]2:1-29   [458]2:1-3:20
   [459]2:1-3:20   [460]2:1-3:20   [461]2:1-3:20   [462]2:2   [463]2:3
   [464]2:4   [465]2:4   [466]2:4   [467]2:5   [468]2:9   [469]2:9
   [470]2:9   [471]2:9   [472]2:9   [473]2:9-11   [474]2:11
   [475]2:12-16   [476]2:12-16   [477]2:14-16   [478]2:15   [479]2:15
   [480]2:15   [481]2:16   [482]2:16   [483]2:17   [484]2:18   [485]2:23
   [486]2:25   [487]2:26   [488]2:26   [489]2:33   [490]3:1   [491]3:2
   [492]3:2   [493]3:2   [494]3:3   [495]3:3   [496]3:4   [497]3:4
   [498]3:5   [499]3:5   [500]3:5   [501]3:8   [502]3:8   [503]3:9
   [504]3:10-12   [505]3:11   [506]3:11   [507]3:14   [508]3:15-17
   [509]3:18   [510]3:19   [511]3:21   [512]3:21   [513]3:21
   [514]3:21-26   [515]3:21-31   [516]3:21-31   [517]3:22   [518]3:23
   [519]3:24   [520]3:24   [521]3:24   [522]3:25   [523]3:25   [524]3:25
   [525]3:25   [526]3:25   [527]3:25   [528]3:26   [529]3:30   [530]4
   [531]4   [532]4:1   [533]4:3   [534]4:5   [535]4:9   [536]4:11
   [537]4:11   [538]4:11   [539]4:11   [540]4:11-16   [541]4:12
   [542]4:12   [543]4:13-17   [544]4:16   [545]4:19   [546]4:20
   [547]4:20   [548]4:21   [549]4:21   [550]4:25   [551]5:1-5
   [552]5:1-11   [553]5:2   [554]5:3   [555]5:5   [556]5:5   [557]5:7
   [558]5:8   [559]5:9   [560]5:10   [561]5:12   [562]5:12   [563]5:12
   [564]5:12   [565]5:12   [566]5:13   [567]5:14   [568]5:15
   [569]5:15-17   [570]5:15-20   [571]5:17   [572]5:17   [573]5:18
   [574]5:18   [575]5:19   [576]5:21   [577]5:105   [578]6:1   [579]6:1
   [580]6:1   [581]6:1   [582]6:1   [583]6:1   [584]6:1-14
   [585]6:1-7:6   [586]6:1-7:6   [587]6:1-8:40   [588]6:2   [589]6:2
   [590]6:3   [591]6:3-6   [592]6:6   [593]6:6   [594]6:8   [595]6:9
   [596]6:11   [597]6:12   [598]6:13   [599]6:13   [600]6:13   [601]6:13
   [602]6:13   [603]6:14   [604]6:14   [605]6:15   [606]6:15-23
   [607]6:18   [608]6:19   [609]6:19   [610]6:19   [611]6:22
   [612]7:1-6   [613]7:3   [614]7:4   [615]7:7   [616]7:7   [617]7:7
   [618]7:7-24   [619]7:7-24   [620]7:7-24   [621]7:7-24   [622]7:7-8:11
   [623]7:12   [624]7:13   [625]7:14   [626]7:14   [627]7:14   [628]7:14
   [629]7:16   [630]7:17   [631]7:18   [632]7:18   [633]7:19   [634]7:22
   [635]7:22   [636]7:23   [637]7:23   [638]7:24   [639]7:25   [640]7:25
   [641]7:25   [642]7:25   [643]7:25   [644]7:25   [645]8:1
   [646]8:1-11   [647]8:2   [648]8:3   [649]8:4   [650]8:4   [651]8:7
   [652]8:9   [653]8:9   [654]8:12   [655]8:12   [656]8:12   [657]8:13
   [658]8:13   [659]8:15   [660]8:15   [661]8:16   [662]8:18   [663]8:19
   [664]8:23   [665]8:26   [666]8:27   [667]8:27   [668]8:27   [669]8:28
   [670]8:28-30   [671]8:29   [672]8:29   [673]8:30   [674]8:31
   [675]8:31-39   [676]8:32   [677]8:34   [678]8:35   [679]8:39
   [680]9:1   [681]9:1   [682]9:1   [683]9:1-5   [684]9:1-11:36
   [685]9:1-15:13   [686]9:2   [687]9:4   [688]9:4   [689]9:4   [690]9:4
   [691]9:5   [692]9:5   [693]9:6   [694]9:6   [695]9:6   [696]9:6-13
   [697]9:7-13   [698]9:8   [699]9:8   [700]9:10   [701]9:11   [702]9:13
   [703]9:14   [704]9:16-33   [705]9:20   [706]9:21   [707]9:25
   [708]9:27   [709]9:27   [710]9:30-33   [711]9:30-33   [712]9:30-33
   [713]9:31   [714]9:31   [715]9:32   [716]9:33   [717]9:33   [718]9:33
   [719]10:6   [720]10:6-8   [721]10:12   [722]10:12   [723]10:12
   [724]10:13   [725]10:14   [726]10:15   [727]10:18   [728]10:19
   [729]10:19-21   [730]11:1   [731]11:1   [732]11:1   [733]11:3
   [734]11:5   [735]11:6   [736]11:6   [737]11:7   [738]11:8   [739]11:9
   [740]11:10   [741]11:11   [742]11:11   [743]11:11   [744]11:11-24
   [745]11:12   [746]11:12   [747]11:12   [748]11:12   [749]11:16
   [750]11:17   [751]11:17   [752]11:18   [753]11:20   [754]11:22
   [755]11:22   [756]11:24   [757]11:24   [758]11:25   [759]11:26
   [760]11:33-36   [761]11:34   [762]11:35   [763]12:1   [764]12:1
   [765]12:2   [766]12:3   [767]12:8   [768]12:8   [769]12:10
   [770]12:10   [771]12:11   [772]12:11-13   [773]12:16   [774]12:16-18
   [775]12:18   [776]12:18   [777]12:19   [778]12:19   [779]13:1
   [780]13:4   [781]13:4   [782]13:4   [783]13:6   [784]13:8
   [785]13:10   [786]13:12   [787]13:12   [788]14:1   [789]14:1
   [790]14:3   [791]14:3   [792]14:3   [793]14:4   [794]14:4   [795]14:4
   [796]14:5   [797]14:8   [798]14:10   [799]14:10   [800]14:13
   [801]14:14   [802]14:15   [803]14:15   [804]14:16   [805]14:19
   [806]14:23   [807]15:1-33   [808]15:4   [809]15:4   [810]15:5
   [811]15:5   [812]15:8   [813]15:9   [814]15:9-21   [815]15:12
   [816]15:13   [817]15:13   [818]15:16   [819]15:16   [820]15:24
   [821]15:24   [822]15:24   [823]15:33   [824]16:1   [825]16:1
   [826]16:1-27   [827]16:2   [828]16:3-16   [829]16:11   [830]16:20
   [831]16:21-23   [832]16:25   [833]16:25   [834]16:25-27
   [835]16:25-27   [836]16:26

   1 Corinthians

   [837]1:1   [838]1:7   [839]1:14   [840]1:23   [841]1:23   [842]1:26
   [843]1:30   [844]2:1   [845]2:4   [846]2:6   [847]2:7   [848]2:7
   [849]2:7   [850]2:10   [851]2:16   [852]3:1   [853]3:5   [854]3:11
   [855]3:18   [856]3:18   [857]4:1   [858]4:5   [859]4:6   [860]4:7
   [861]4:7   [862]4:11   [863]4:21   [864]5:8   [865]5:10   [866]6:6
   [867]6:7   [868]6:8   [869]6:13   [870]6:13   [871]6:17   [872]7:3
   [873]7:12   [874]7:29   [875]7:31   [876]8:1   [877]8:4   [878]8:5
   [879]8:7   [880]8:7-12   [881]8:10   [882]8:13   [883]9:2   [884]9:5
   [885]9:7   [886]9:22   [887]9:27   [888]9:27   [889]10:3   [890]10:6
   [891]10:22   [892]10:22   [893]10:25   [894]10:25   [895]10:26
   [896]10:28   [897]10:33   [898]11:18   [899]11:18   [900]11:18
   [901]11:19   [902]11:19   [903]11:22   [904]11:34   [905]12
   [906]12:2   [907]12:3   [908]12:3   [909]12:10   [910]12:27
   [911]12:31   [912]12:32   [913]13   [914]13   [915]13:3   [916]13:5
   [917]13:5   [918]13:9   [919]14:7   [920]14:7   [921]14:15
   [922]14:19   [923]14:27   [924]14:31   [925]14:40   [926]15
   [927]15:1   [928]15:4   [929]15:15   [930]15:20   [931]15:22
   [932]15:23   [933]15:29   [934]15:31   [935]15:44   [936]15:56
   [937]16:2   [938]16:6   [939]16:8   [940]16:11   [941]16:15
   [942]16:16   [943]16:19   [944]16:19   [945]16:20   [946]16:21

   2 Corinthians

   [947]1:1   [948]1:3   [949]1:3   [950]1:3   [951]1:10   [952]1:12
   [953]1:14   [954]1:14   [955]1:16   [956]1:22   [957]1:24   [958]2:5
   [959]2:9   [960]3:1   [961]3:1   [962]3:1   [963]3:3   [964]3:6
   [965]3:14   [966]3:18   [967]3:18   [968]4:2   [969]4:4   [970]4:4
   [971]4:16   [972]5:4   [973]5:9   [974]5:9   [975]5:10   [976]5:10
   [977]5:10   [978]5:10-12   [979]5:12   [980]5:13   [981]5:18
   [982]6:1   [983]6:2   [984]6:4   [985]6:6   [986]6:6   [987]6:6
   [988]6:7   [989]6:7   [990]6:13   [991]6:16   [992]7:1   [993]7:4
   [994]7:7   [995]7:9-11   [996]7:10   [997]7:11   [998]7:11
   [999]7:11   [1000]8   [1001]8:2   [1002]8:2   [1003]8:4   [1004]8:4
   [1005]8:4   [1006]8:8   [1007]8:9   [1008]8:12   [1009]8:15
   [1010]8:16   [1011]8:18-23   [1012]8:21   [1013]8:24   [1014]9
   [1015]9:5   [1016]9:7   [1017]9:8   [1018]9:11   [1019]9:13
   [1020]9:13   [1021]9:13   [1022]9:31   [1023]10:4   [1024]10:5
   [1025]10:6   [1026]10:6   [1027]10:11   [1028]10:14   [1029]10:15
   [1030]10:15   [1031]10:18   [1032]10:18   [1033]11:3   [1034]11:8
   [1035]11:10   [1036]11:10   [1037]11:12   [1038]11:13   [1039]11:17
   [1040]11:23   [1041]11:23   [1042]12:10   [1043]12:10   [1044]12:12
   [1045]12:14   [1046]12:16   [1047]12:18   [1048]12:20   [1049]12:20
   [1050]12:21   [1051]13   [1052]13:3   [1053]13:4   [1054]13:5-7
   [1055]13:7   [1056]13:9   [1057]13:11   [1058]13:11   [1059]13:11
   [1060]13:12

   Galatians

   [1061]1:1   [1062]1:6   [1063]1:8   [1064]1:10   [1065]1:14
   [1066]1:15   [1067]1:21   [1068]1:23   [1069]2:4   [1070]2:10
   [1071]2:13   [1072]2:16   [1073]2:16   [1074]2:18   [1075]2:19
   [1076]2:21   [1077]2:21   [1078]3:1   [1079]3:2   [1080]3:7
   [1081]3:7-9   [1082]3:7-9   [1083]3:11   [1084]3:13   [1085]3:15
   [1086]3:15   [1087]3:19   [1088]3:19-22   [1089]3:22   [1090]3:22
   [1091]3:23   [1092]3:23   [1093]3:24   [1094]3:27   [1095]3:27
   [1096]3:28   [1097]4:1   [1098]4:1   [1099]4:4   [1100]4:4
   [1101]4:5   [1102]4:6   [1103]4:15   [1104]4:26   [1105]5:1
   [1106]5:3   [1107]5:3   [1108]5:5   [1109]5:7   [1110]5:13
   [1111]5:14   [1112]5:16-24   [1113]5:16-24   [1114]5:17   [1115]5:19
   [1116]5:20   [1117]5:21   [1118]5:21   [1119]5:21   [1120]5:22
   [1121]5:22   [1122]5:25   [1123]6:2   [1124]6:13   [1125]6:16
   [1126]49:8

   Ephesians

   [1127]1:1   [1128]1:3   [1129]1:4   [1130]1:5   [1131]1:9   [1132]1:9
   [1133]1:9   [1134]1:10   [1135]1:10   [1136]1:17   [1137]1:17
   [1138]1:23   [1139]2:3   [1140]2:10   [1141]2:15   [1142]2:18
   [1143]3:3   [1144]3:3   [1145]3:8   [1146]3:8   [1147]3:9
   [1148]3:12   [1149]3:16   [1150]3:20   [1151]4:17   [1152]4:18
   [1153]4:22   [1154]4:27   [1155]5:22-33   [1156]5:24   [1157]5:27
   [1158]5:32   [1159]6:9   [1160]6:19   [1161]6:21

   Philippians

   [1162]1:1   [1163]1:1   [1164]1:10   [1165]1:12   [1166]1:15
   [1167]1:18   [1168]1:19   [1169]1:20   [1170]1:27   [1171]2:6
   [1172]2:6   [1173]2:7   [1174]2:7   [1175]2:7   [1176]2:7
   [1177]2:11   [1178]2:13   [1179]2:14   [1180]2:23   [1181]2:25
   [1182]3:3   [1183]3:5   [1184]3:8   [1185]3:8   [1186]3:9
   [1187]3:10   [1188]3:16   [1189]3:19   [1190]3:19   [1191]4:9

   Colossians

   [1192]1:6   [1193]1:15   [1194]1:15   [1195]1:15   [1196]1:15
   [1197]1:15   [1198]1:18   [1199]1:22   [1200]1:26   [1201]1:28
   [1202]2:2   [1203]2:5   [1204]2:8   [1205]2:9   [1206]2:11
   [1207]2:12   [1208]2:14   [1209]3:4   [1210]3:5   [1211]3:8-12
   [1212]3:9   [1213]3:11   [1214]3:25   [1215]4:7   [1216]4:10
   [1217]4:12   [1218]4:13   [1219]4:15   [1220]4:18

   1 Thessalonians

   [1221]1:2   [1222]1:2   [1223]1:4   [1224]1:5   [1225]1:7   [1226]1:8
   [1227]1:10   [1228]2:4   [1229]2:5   [1230]2:8   [1231]2:13
   [1232]2:15   [1233]2:16   [1234]2:18   [1235]3:3   [1236]3:9
   [1237]3:13   [1238]3:13   [1239]4:3   [1240]4:4   [1241]4:5
   [1242]4:6   [1243]4:9   [1244]4:11   [1245]4:12   [1246]4:15
   [1247]5:3   [1248]5:4   [1249]5:8   [1250]5:12   [1251]5:12
   [1252]5:14   [1253]5:15   [1254]5:17   [1255]5:20   [1256]5:23
   [1257]5:26

   2 Thessalonians

   [1258]1:3   [1259]1:5   [1260]1:6   [1261]1:11   [1262]1:11
   [1263]2:3   [1264]2:3   [1265]2:6   [1266]2:7   [1267]2:8   [1268]2:9
   [1269]3:9   [1270]3:16   [1271]3:16   [1272]3:17

   1 Timothy

   [1273]1:5   [1274]1:9   [1275]1:13   [1276]1:14   [1277]1:15
   [1278]1:17   [1279]3:2   [1280]3:8-13   [1281]3:8-13   [1282]3:13
   [1283]4:12   [1284]4:16   [1285]5:9   [1286]6:10

   2 Timothy

   [1287]1:3   [1288]1:9   [1289]1:16   [1290]1:18   [1291]2:8
   [1292]2:13   [1293]2:13   [1294]2:15   [1295]2:16   [1296]2:16
   [1297]2:19   [1298]2:25   [1299]2:25   [1300]3:2   [1301]3:3
   [1302]3:3   [1303]3:5   [1304]3:5   [1305]3:6   [1306]3:9
   [1307]3:16   [1308]4:14   [1309]4:17   [1310]4:19   [1311]4:20

   Titus

   [1312]1:3   [1313]1:11   [1314]2:13   [1315]3:13   [1316]3:13

   Philemon

   [1317]1:1   [1318]1:2   [1319]1:23

   Hebrews

   [1320]2:4   [1321]2:9   [1322]2:17   [1323]5:12   [1324]5:14
   [1325]6:17   [1326]7:2   [1327]7:25   [1328]7:26   [1329]8:1
   [1330]8:2   [1331]8:8   [1332]9:1   [1333]9:5   [1334]9:5   [1335]9:6
   [1336]9:9   [1337]9:10   [1338]9:15   [1339]9:26   [1340]10:2
   [1341]10:3   [1342]10:10   [1343]10:30   [1344]11:19   [1345]12:9
   [1346]13:2

   James

   [1347]1:6   [1348]1:6   [1349]1:22-25   [1350]1:22-25   [1351]2:1
   [1352]2:8   [1353]2:9   [1354]2:11   [1355]3:2   [1356]3:8
   [1357]3:17   [1358]4:7   [1359]4:11   [1360]5:3   [1361]5:5

   1 Peter

   [1362]1:3   [1363]1:11   [1364]1:14   [1365]2:2   [1366]2:8
   [1367]2:10   [1368]2:13   [1369]4:3   [1370]4:11

   2 Peter

   [1371]1:20   [1372]2:18   [1373]3:17

   1 John

   [1374]2:1   [1375]2:1   [1376]2:2   [1377]2:2   [1378]3:2
   [1379]4:10   [1380]5:10

   2 John

   [1381]1:6

   3 John

   [1382]1:1

   Jude

   [1383]1:4   [1384]1:6   [1385]1:23

   Revelation

   [1386]3:17   [1387]5:1   [1388]5:5   [1389]7:2   [1390]9:1
   [1391]16:15   [1392]21:8   [1393]22:12   [1394]23:16

   Wisdom of Solomon

   [1395]17:10

   2 Maccabees

   [1396]6:4
     __________________________________________________________________

Index of Scripture Commentary

   Romans

   [1397]1   [1398]2   [1399]3   [1400]4   [1401]5   [1402]6   [1403]7
   [1404]8   [1405]9   [1406]10   [1407]11   [1408]12   [1409]13
   [1410]14   [1411]15   [1412]16
     __________________________________________________________________

Index of Latin Words and Phrases

     * deitas: [1413]1
     * deus: [1414]1
     * divinitas: [1415]1
     * divus: [1416]1
     * facinorum omnium repertor: [1417]1
     * scelerum inventor: [1418]1
     __________________________________________________________________

            This document is from the Christian Classics Ethereal
               Library at Calvin College, http://www.ccel.org,
                   generated on demand from ThML source.

References

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   3. file:///ccel/r/robertson_at/wp_romans/cache/wp_romans.html3?scrBook=Gen&scrCh=6&scrV=18#x-p4.4
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  28. file:///ccel/r/robertson_at/wp_romans/cache/wp_romans.html3?scrBook=Exod&scrCh=33&scrV=19#x-p14.1
  29. file:///ccel/r/robertson_at/wp_romans/cache/wp_romans.html3?scrBook=Lev&scrCh=18&scrV=5#xi-p5.1
  30. file:///ccel/r/robertson_at/wp_romans/cache/wp_romans.html3?scrBook=Lev&scrCh=19&scrV=18#xiv-p9.9
  31. file:///ccel/r/robertson_at/wp_romans/cache/wp_romans.html3?scrBook=Lev&scrCh=21&scrV=19#iv-p15.1
  32. file:///ccel/r/robertson_at/wp_romans/cache/wp_romans.html3?scrBook=Num&scrCh=15&scrV=1#xii-p14.2
  33. file:///ccel/r/robertson_at/wp_romans/cache/wp_romans.html3?scrBook=Deut&scrCh=5&scrV=0#xiv-p9.4
  34. file:///ccel/r/robertson_at/wp_romans/cache/wp_romans.html3?scrBook=Deut&scrCh=5&scrV=0#xiv-p9.6
  35. file:///ccel/r/robertson_at/wp_romans/cache/wp_romans.html3?scrBook=Deut&scrCh=8&scrV=17#xi-p6.2
  36. file:///ccel/r/robertson_at/wp_romans/cache/wp_romans.html3?scrBook=Deut&scrCh=25&scrV=5#xii-p24.8
  37. file:///ccel/r/robertson_at/wp_romans/cache/wp_romans.html3?scrBook=Deut&scrCh=30&scrV=11#xi-p6.1
  38. file:///ccel/r/robertson_at/wp_romans/cache/wp_romans.html3?scrBook=Deut&scrCh=32&scrV=21#xi-p19.1
  39. file:///ccel/r/robertson_at/wp_romans/cache/wp_romans.html3?scrBook=Deut&scrCh=32&scrV=35#xiii-p18.7
  40. file:///ccel/r/robertson_at/wp_romans/cache/wp_romans.html3?scrBook=Deut&scrCh=32&scrV=43#xvi-p10.2
  41. file:///ccel/r/robertson_at/wp_romans/cache/wp_romans.html3?scrBook=Ruth&scrCh=3&scrV=12#xii-p24.10
  42. file:///ccel/r/robertson_at/wp_romans/cache/wp_romans.html3?scrBook=1Sam&scrCh=12&scrV=22#xii-p1.4
  43. file:///ccel/r/robertson_at/wp_romans/cache/wp_romans.html3?scrBook=1Sam&scrCh=16&scrV=7#ix-p27.1
  44. file:///ccel/r/robertson_at/wp_romans/cache/wp_romans.html3?scrBook=1Kgs&scrCh=19&scrV=10#xii-p3.1
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  46. file:///ccel/r/robertson_at/wp_romans/cache/wp_romans.html3?scrBook=1Kgs&scrCh=19&scrV=18#xii-p3.1
  47. file:///ccel/r/robertson_at/wp_romans/cache/wp_romans.html3?scrBook=Job&scrCh=5&scrV=9#xii-p31.5
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  50. file:///ccel/r/robertson_at/wp_romans/cache/wp_romans.html3?scrBook=Job&scrCh=34&scrV=24#xii-p31.5
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  56. file:///ccel/r/robertson_at/wp_romans/cache/wp_romans.html3?scrBook=Ps&scrCh=14&scrV=0#iv-p10.18
  57. file:///ccel/r/robertson_at/wp_romans/cache/wp_romans.html3?scrBook=Ps&scrCh=14&scrV=1#iv-p10.5
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  74. file:///ccel/r/robertson_at/wp_romans/cache/wp_romans.html3?scrBook=Ps&scrCh=140&scrV=3#iv-p10.7
  75. file:///ccel/r/robertson_at/wp_romans/cache/wp_romans.html3?scrBook=Prov&scrCh=24&scrV=12#iii-p6.1
  76. file:///ccel/r/robertson_at/wp_romans/cache/wp_romans.html3?scrBook=Prov&scrCh=25&scrV=21#xiii-p19.1
  77. file:///ccel/r/robertson_at/wp_romans/cache/wp_romans.html3?scrBook=Isa&scrCh=1&scrV=9#x-p28.1
  78. file:///ccel/r/robertson_at/wp_romans/cache/wp_romans.html3?scrBook=Isa&scrCh=6&scrV=9#xii-p8.3
  79. file:///ccel/r/robertson_at/wp_romans/cache/wp_romans.html3?scrBook=Isa&scrCh=8&scrV=13#xiv-p3.1
  80. file:///ccel/r/robertson_at/wp_romans/cache/wp_romans.html3?scrBook=Isa&scrCh=8&scrV=14#x-p31.2
  81. file:///ccel/r/robertson_at/wp_romans/cache/wp_romans.html3?scrBook=Isa&scrCh=8&scrV=14#x-p32.1
  82. file:///ccel/r/robertson_at/wp_romans/cache/wp_romans.html3?scrBook=Isa&scrCh=10&scrV=22#x-p26.1
  83. file:///ccel/r/robertson_at/wp_romans/cache/wp_romans.html3?scrBook=Isa&scrCh=11&scrV=10#xvi-p12.2
  84. file:///ccel/r/robertson_at/wp_romans/cache/wp_romans.html3?scrBook=Isa&scrCh=28&scrV=16#x-p32.2
  85. file:///ccel/r/robertson_at/wp_romans/cache/wp_romans.html3?scrBook=Isa&scrCh=28&scrV=16#xi-p11.1
  86. file:///ccel/r/robertson_at/wp_romans/cache/wp_romans.html3?scrBook=Isa&scrCh=28&scrV=22#x-p27.2
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  88. file:///ccel/r/robertson_at/wp_romans/cache/wp_romans.html3?scrBook=Isa&scrCh=29&scrV=16#x-p19.4
  89. file:///ccel/r/robertson_at/wp_romans/cache/wp_romans.html3?scrBook=Isa&scrCh=31&scrV=8#xii-p11.14
  90. file:///ccel/r/robertson_at/wp_romans/cache/wp_romans.html3?scrBook=Isa&scrCh=40&scrV=13#xii-p32.1
  91. file:///ccel/r/robertson_at/wp_romans/cache/wp_romans.html3?scrBook=Isa&scrCh=44&scrV=8#x-p19.5
  92. file:///ccel/r/robertson_at/wp_romans/cache/wp_romans.html3?scrBook=Isa&scrCh=45&scrV=8#x-p19.5
  93. file:///ccel/r/robertson_at/wp_romans/cache/wp_romans.html3?scrBook=Isa&scrCh=45&scrV=23#xv-p11.1
  94. file:///ccel/r/robertson_at/wp_romans/cache/wp_romans.html3?scrBook=Isa&scrCh=52&scrV=5#iii-p22.1
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