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DIVINITY SCHOOL
TROWBRIDGE LIBRARY

nPOS PQMAIOYS.
ST PAUL'S EPISTLE TO THE ROMANS.

npos P&MAIOY2

ST PAUL'S EPISTLE TO THE EOMANS

WITH NOTES

EY

C. J. VAUGHAN, D.D.

LATE FELLOW OF TRINITY COLLEGE, CAMBRIDGE.

yi&otu
MACMILLAN AND CO.
AND NEW YOEK.
1893
[The Iiii/hto^Srimsmnm^tssiv^cryed.'l

First printed 1859.
Neiu Editions iS6r, 1870, 1874, 18S0.
Reprinted 1885, 1890, 1893.

PREFACE TO THE FIRST EDITION.

T)Y dedicating this work to my elder Pupils at
Harrow1, I hope that I sufficiently indicate
what is and what is not to be looked for in it.
A glance at the following pages will show that I
enter into no competition with those who have
sought to provide the students of Scripture with
large materials of theological information, or to guide
them through a labyrinth of conflicting interpreta
tions. These are important objects, and learned and
able men in our own country are pursuing them.
But mine has been a different and a humbler aim.
I have set before myself the case of readers who re
quire rather results than processes of investigation,
and have sought not so much to argue and to discuss
as to interpret and to teach.
1 Dedication (1859) : TO
THE SIXTH FORM
PAST AND PRESENT
OF
HARROW SCHOOL.

vi PREFACE TO THE FIRST EDITION.
I have long felt that there was a work still to be
done in connection with the study of Scripture, in
which it would be an unspeakable happiness to bear
even the humblest part. The interpretation of the
Word of God is too apt to degenerate into a censor
ship of its human interpreters. Men are satisfied to
drink of a very turbid stream, who might slake their
thirst at the living spring. The Tr/ao^Ti??, instead
of being the very mouthpiece of the juavTis, becomes
the mere echo of surrounding irpo<f>r)Tai. Gifts are
exercised in the collation and comparison of previous
commentaries, which would be invaluable if brought
to bear immediately on the living oracles them
selves. I believe that, to a mind educated in the study
of ancient writers, and a heart disciplined for the
pursuit of Divine knowledge, the Scriptures will
gradually unfold their own meaning as the reward of
a patient and a trustful study. On the other hand,
if this process be interfered with by the premature
presentation of the opinion of a human commentator,
the clearness of the vision will inevitably be dis
turbed, now by a prepossession, and now by an an
tipathy, alike inconsistent with the spirit of calm
and candid enquiry, and uncongenial to the very cli
mate in which such processes should be carried on.
It will not be supposed that I undervalue the
work of those who, in the study and explanation of

PREFACE TO THE FIRST EDITION. vii
Scripture, have availed themselves of every help fur*
nished by the labours of those who have gone before
them. Such a tone would indeed give little promise
of success ha a toil of which the first condition is hu*
mility. Still less can I hope that the present com
mentary on the Epistle to the Romans will afford a
specimen of that method of interpretation which I
have spoken of as desirable. Its deficiencies are
many and obvious. My very anxiety that it should
be an independent testimony has necessarily render
ed it most incomplete. I have abstained, throughout
the whole of its preparation, from all use of the notes
or commentaries of others. I have desired to catch
and to represent the meaning of each passage and of
the whole, without deriving it from any secondary
source. For almost eighteen years, at intervals, I
have been occupied in this study. Each single note
is the result of some honest labour. Every reference,
whether in illustration of language or of doctrine,
has been minutely examined and deliberately chosen.
In some cases, the interpretation given has been se
lected from amongst several which occurred to me;
selected perhaps after long hesitation, frequent re
consideration, and some changes of mind. When
finally chosen, I have nevertheless stated it alone, as
the conviction of my own judgment, and in the hope
that the judgment of others may ratify it. In al
most every instance I have added proof to assertion,

viii PREFACE TO THE FIRST EDITION.
deriving that proof invariably from Scripture itself,
and generally from some parallel expression in the
writings of the same Apostle.
How often I have seemed to myself to arrive at
positive certainty as to the intended sense of some
difficult passage, by the help of light thrown upon it
from another, it is not for me to say. If I express a
thankful hope that it often has been so, let it be for
the sake of adding a reverent testimony to the har
mony of the Divine Revelation, and to the power
and dignity of its enunciation by St Paul.
That that enunciation is made in language de
serving to be carefully examined, because, like the
language of all intelligent men, it expresses thought,
and means what it says, ought not to require to be
stated. The idiom of St Paul may differ in some
important respects from that of the Attic writers,
and yet not be on that account loose or accidental.
Hellenistic Greek, if in one aspect a corruption, is in
another rather an over-refinement, of the Classical
original. Its departures from the purer model are
not all provinciahsms or vulgarisms. It has laws of
its own, and those laws can in some measure be
traced and should be studied. And with reference
to language generally, it is surely the right of every
author to have his words regarded as intentional
and not casual, if they will bear an intelligible sense
in their legitimate construction. One of my principal

PREFACE TO THE FIRST EDITION. ix
endeavours has been, to trace through the New Tes
tament the uses of the more remarkable words or
phrases which occur in this Epistle, arranging them,
where the case required it, under their various mo
difications of sense, so as to render (if it might be
so) some service to the study of other parts of
Scripture. In no instance have I allowed myself to
travel, except by actual necessity, from the Scrip
tural into the Classical field.
On the other hand, St Paul's exposition of Di-f
vine truth is ever of what may be called an occa-j
sional as opposed to a systematic character. Not
accidental, with reference to the inspiration which
dictated, or to the Providence which guided and
preserved the writing; yet incidental, as regarded
its human author, the circumstances which elicited
it, and the wants to which it ministered. A man
full of faith and of the Holy Ghost addresses him
self, in an epistolary form, to a congregation known
to him personally or unknown. In the former case,
it is natural that his letter should abound in remi
niscences of past intercourse, expressions of grati
tude for kindnesses received, and of anxiety for the
permanence of that work of which he had witnessed
the commencement. In the latter case, it is equally
natural that he should carry his readers at once into
that region in which his own best and highest life
is exercised, assume their communion with him in

x PREFACE TO THE FIRST EDITION.
things felt to be all-important, and expatiate with
them, as their guide at once and their companion,
among the mysteries, the revealed secrets, of the
very world to come. The Epistle to the Romans is
of the latter order. This congregation was one
which St Paul had not yet visited. In an Epistle
therefore addressed to it we should expect general
topics to predominate over personal. But an Epistle,
whatever be its subject, and to whomsoever it may
be addressed, is an Epistle, a letter, still. It differs
essentially from every other kind of writing ; from
a speech, from a discourse, from a treatise, from a
meditation. We must scarcely attempt to divide it
into sections. We must scarcely imagine it to have
been written upon a preconceived plan. We expect
in it sequence, not system ; coherence, not compo
sition. It is enough if each sentence, each topic,
flows easily out of the preceding ; if every thought
suggests the next which follows, by a train not of
elaborate reasoning, but of natural association. Tak
ing it as it is, we may show its connection, we may
trace its argument ; but we mar its beauty, and we
miss its meaning, if we reduce it to a framework of
premeditated heads and formal subdivisions.
While therefore I have laboured, even at the risk
of some repetition, to follow from step to step both
the substance and the language of this Epistle, I
have abstained from any attempt to give, whether

PREFACE TO THE FIRST EDITION. xi
beforehand or afterwards, a detailed analysis of its
contents. A life of almost incessant practical labour affords
little room for studies which, to be worth anything,
ought to be prolonged and continuous. Neverthe
less I cherish the hope that I may yet add some
thing to this work ; something, at all events, to
correct its errors ; something, it may be, to carry a
similar process into another Epistle of St Paul.
For the present, I would commend this portion
of my undertaking to the use of those for whom it
is specially designed.
I desire to record my impression, derived from
the experience of many years, that the Epistles of
the New Testament, no less than the Gospels, are
capable of furnishing useful and solid instruction to
the highest classes of our Public Schools. If they
are taught accurately, not controversially; positively,
not negatively ; authoritatively, yet not dogmati
cally; taught with close and constant reference to
their literal meaning, to the connection of their parts,
to the sequence of their argument, as well as to their
moral and spiritual instruction ; they will interest,
they will inform, they will elevate ; they will inspire
a reverence for Scripture never to be discarded, they
will awaken a desire to drink more deeply of the
Word of God, certain hereafter to be gratified and
fulfilled.

xii PREFACE TO THE FIRST EDITION.
There are also Christian laymen who would
gladly study the New Testament in its original
Greek, if they could find a guide neither verbose
nor disputatious ; contented to give the true, with
out expressly negativing every erroneous interpret
ation ; avoiding theological technicalities, and yet
telling them, distinctly and accurately, what St Paul
himself wrote upon topics of paramount and un
changeable interest. To minister in any manner to
the wants of such students of Scripture would be
its own reward.
I will not disguise my hope that this publication
may possibly, in some few instances, be of use even
to a different class of readers. My own special study
of the Epistle to the Romans began in preparation
for expository Sermons, delivered weekly, during
1842 and the two following years, in St Martin's
Church at Leicester. If I could indulge the expecta
tion that these Notes might aid a similar plan in
some other Parish, furnishing a brother Clergyman,
whose strength and time may be too heavily tasked
to leave much room for independent research, with
the bare elements of exposition, to be clothed by
his own experience and zeal with the better part of
all preaching, its sympathy and its exhortation ; I
should indeed feel that I had reaped an abundant
harvest, for which no words of mine could adequately
express my thankfulness.

PREFACE TO THE FIRST EDITION. xiii
For the text of this Edition of the Epistle to
the Romans I am indebted to my friend the Rev.
B. F. Westcott, M. A., late Fellow of Trinity College,
Cambridge; whose name will be a sufficient guarantee
for the learning, accuracy, and abihty with which
that most important part of the work has been per
formed. Mr Westcott has thus allowed me to anti
cipate (with regard to this Epistle) the publication of
that complete recension of the text of the New Tes
tament, on which he has been for some time engaged.
For everything connected with the text, except in
deed the punctuation, Mr Westcott has kindly per
mitted me to make him responsible. The principles
on which his revision has been made will be found
clearly stated in his own words which follow.
Sevenoaks,
August 6, 1859.
Note by the Rev. B. F. Westcott.
" It has been our1 object to give a text which contains
what appear to be the exact words of the Apostle, even in
points of orthography, simply from the consideration of the
1 In the revision of tlie text I have been throughout in constant com
munication -with the Eev. Fenton J. A. Hort, M.A., without whose help I
should not have undertaken the task. Though Mr Sort is not answerable for
every reading which is adopted, I believe that our points of difference are not
more than two or three. I owe to Mr Hort particularly a sense of the im-
portancrof the various readings in iv. 1 (om. evpriKivai), and xiii. 5 (iv&yK-g
iiroTda-<rea0e), and of a change of accent in /r/wVei for Kpive? in ii. 1 6.

xiv PREFACE TO THE FIRST EDITION.
evidence, without paying any regard to the textus receptus
or to any other standard. With this object we have made
use of every kind of evidence, external and internal, not
confining ourselves to authorities of a particular date, nor
disregarding considerations of style and language. Without
attempting to fix very rigidly the limits of the different
groups or 'families' into which the external evidence — ¦
MSS, Versions, Quotations — may be divided, any one who
has analysed the various readings in a few chapters of the New
Testament, will see that, as a general rule, certain authorities
have a kindred character. This being so, it is necessary to
estimate the relative value of the different groups of authori
ties as well as of the individual authorities themselves ; and
the group which represents the most ancient text must, with
out doubt, have the greatest weight, the most ancient text
being determined, in the first instance, purely historically.
If all the authorities which this class includes — manuscripts
of various dates from the 4th to the 14th or 1 5 th century,
the oldest versions, the earliest quotations — are unanimous,
then the text may be considered certain, and the variations
which exist can (in point of fact) be traced to some well-
known cause of corruption. When, however, the members
of the highest class differ among themselves, then problems
of various difficulty arise which do not admit of any uniform
mechanical solution. It frequently happens that a various
reading is confined to one of the subsidiary groups which
are formed within the main group — to Western authorities,
for instance, in conflict with all others — or that it is an
obvious gloss, or an interpolation, or a transitional reading—
and when this is so, there can be little doubt as to the
decision. But sometimes the authorities are so divided that
an absolute judgment is at present impossible. Either
a most important Greek MS stands nearly alone, and yet

PREFACE TO THE FIRST EDITION. xv
is supported by strong internal evidence ; or internal evi
dence is against the best attested reading ; or the variations
are such that they point to a corruption anterior to existing
authorities. In such cases, and they are comparatively very
rare, the alternative readings are always given in the
margin, so that every reading is noticed which seems to
have a bond fide claim to be considered as part of the true
text. Other readings have an interest from peculiar causes,
as illustrating, for instance, either the source or the progress
or the limits of a corruption. To notice these particularly
would render it necessary to enter into details foreign to the
present work ; but the student will find (on reference to any
critical apparatus) examples worthy of attentive considera
tion in the following passages of the Epistle: i. 32; ii. 17
(t'Se); iii. 5 (/card dvOpdnrwp), 9; iv. 25 (Si/caioo-vvijv) ; v. 16
(dfiapTijfiaTOs;)] vii. 6 (t. v. rov Bavdrov), 2$ (eu^apto-TOj) ;
viii. 1, 24; xii. II (tb tcatpw), 13 (rat? /J<veiai<;); xiii. 12
(ra epya t. <f>.); xiv. 6; xv. 24, 32 ; xvi. 17, 18.
"The only passage in the Epistle which presents any
critical difficulties of a peculiar character is the great
doxology which is found in the mass of later MSS at the
end of Chap, xiv., and in the most ancient at the end of
Chap. xvi. This difference of position is evidently the
result of some earlier variation, of which traces remain
in intermediate readings, for the doxology is inserted by
some MSS in both places ; and in two (or three) it is omitted
entirely. And yet further the variations which exist in xvi.
20, 24 point to successive attempts to harmonize it with
the form of the context. In several respects the passage
offers an analogy to the famous pericope, John vii. 53 —
viii. 12, but with this difference, that internal evidence
is decisive as to its Pauline origin. Whether it may be
possible that the Epistle proceeded in two forms from the

xvi PREFACE TO THE FIRST EDITION.
Apostle's hands, the one closing with Chap. xiv. and the
doxology, the other extended by the addition of, the two
last chapters after the omission of the doxology, or whether
any other more satisfactory explanation can be offered of
the phenomena of omission, repetition, transposition, au
thenticity, must be left for further investigation.
"Many points of orthography, such as the spelling of
compounds of avv and eV, must be regarded as still unsettled.
The best MSS do not in all cases observe a uniform rule,
and some of those which most constantly preserve the v
contain such singular mistakes from sound in other cases,
that it would be rash to trust to their authority alone.
For similar reasons I have not gone so far in admitting other
orthographical peculiarities (as \ifip,a, t(/>' eXttIBi, ipavvda>)
as the evidence of MSS in particular passages would jus
tify, though it is possible that the orthography of the same
writer might vary in some words in the course of a long
Epistle."

PREFACE TO THE THIRD EDITION.

"II /TORE than ten years ago I expressed the hope
¦"-'- that I might live to add something to the
work which had already occupied much time and
labour1. It was not, however, until a first and second
Edition had been exhausted, that I seriously set
myself to the task of thorough revision. For the
last three years, I can say with truth, this object has
been steadily kept in view; and amidst a thousand
interruptions arising from daily calls of practical
duty I have at last succeeded in accomplishing
what I proposed to myself; accomplishing, and not
accomplishing — for no one can feel more strongly
than myself the inadequacy of the result achieved.
The present Edition is as nearly as possible twice
the length and bulk of the former. Not one page
1 See Preface to the First Edition, page xiii.
V. H. B

xviii PREFACE TO THE THIRD EDITION.
remains unaltered : for the most part it has been
entirely re- written.
The main features of the work are, however,
unchanged. Not only is the general line of inter
pretation what it was in the first Edition, but in all
passages of primary importance the idea, and often
the language, is the same. Each paragraph, each
sentence, each clause, has been carefully, painfully,
repeatedly pondered ; the rendering has been made
more exact, the expression of the thought terser and
more pointed, the connection or transition more dis
tinctly defined ; but I do not recall an instance in
which it has been found necessary to reverse an
earher judgment upon any important topic of
doctrine. It is rather in the matter of illustration than of
exposition that this third Edition differs from the
two preceding it. I have sought more and more to
render the work serviceable to students of the Greek
Testament generally, and of St Paul's Epistles in
particular. As my hope diminishes of living to com
plete a series of like publications, there has grown a
desire to contribute something which may be helpful
in this direction, so far at least as the vocabulary of
the Epistle to the Romans comprehends (as to a
great extent it does) the words and phrases of St
Paul's other writings. The Index to this work will

PREFACE TO THE THIRD EDITION. xix
be found, in some considerable degree, an Index to
the Epistles as a whole.
The same process which the first Edition carried
through the New Testament has now been applied
also to the Septuagint. With diligent toil each
important word has been traced out through the
Greek Bible and Apocrypha, by the help of the
invaluable, but most inaccurately printed, Concord
ance of Trommius, and a thoughtful selection and
classification made of its distinctive and illustrative
uses. The amount of time and toil thus bestowed,
in the endeavour to take nothing for granted or
at second hand, can only be estimated by one who
has made the attempt.
As in the first Edition, so in this, I have ab
stained from any reference to the notes or com
mentaries of others. It is impossible, indeed, for
any man to assert, with regard to any department of
study, that he is absolutely independent of suggestion
or influence from others. No doubt, if I were able
to trace my idea of any particular passage to its
source, I might find it largely indebted to things
heard and read, from the days of lessons in the Sixth
Form at Rugby under Dr Arnold thirty-five years
ago, down to the present moment. It is only in a
modified sense that any truthful writer can lay claim
to absolute independence. b2

xx PREFACE TO THE THIRD EDITION.
I remember a passage in Archdeacon Evans's
Bishopric of Souls, in which he recommends a young
Clergyman to study his Greek Testament for himself,
without note or comment, by the help (I think) of
Wahl's Clavis alone, promising him a result of true
understanding out of all proportion to the second
hand opinion of doctrine which might be drawn
from note-writers and expositors. Such a suggestion
received in the first days of a man's Ministry, and
steadily adhered to throughout it, can scarcely fail
to influence strongly — and it has been the moving-
spring of this Book.
In one chief respect this third Edition is but the
reprint of the former. I have preserved intact the
remarkable (in many senses the unique) text fur
nished to me by the kindness of my dear and
honoured friend Canon Westcott. It was made too
precious to me by the evidence it gives of his friend
ship, and it is in itself too valuable as the work of
such a man, to allow of my departing from it. I feel
that it gives an interest to my work, at least until
his own recension is published, which it could not
possess without it.
I must frankly say that longer experience does
not tend to raise my estimation of the importance
of questions of literal orthography, in the case of
an Author who wrote habitually by dictation, and

PREFACE TO THE THIRD EDITION. xxi
often (it must be supposed) by the help of an im- [
perfectly educated amanuensis. The utmost which '
any investigation of such matters can do for us is
to approximate to an idea of the prevalent spelling
among copyists of the third, fourth, or fifth century.
I should myself hesitate as to the substitution, for
example, of the v for the fi in compounds of iv or
crvv, and I should repudiate such barbarisms as the
aspirate in the phrase i<f> i\mSt. It is hard to make
St Paul responsible for vulgarisms or provincialisms,
which certainly his pen never wrote, and which there
can be no proof that his lips ever uttered.
This remark must by no means be extended to
larger and graver questions affecting the condition
of the sacred text. It is deeply interesting to take
note of the process of thought and feeling which
attends in one's own mind the presentation of some
unfamiliar reading. At first sight the suggestion is
repelled as unintelligible, startling, almost shocking.
By degrees, light dawns upon it — it finds its plea
and its palliation. At last, in many instances, it is
accepted as adding force and beauty to the context,
and a conviction gradually forms itself that thus and
not otherwise was it written. Examples will not be
wanting in the pages which follow.
I have felt, in the progress of my work, that
scarcely sufficient stress has been laid by the stti-

xxii PREFACE TO THE THIRD EDITION.
dents of St Paul upon a point just adverted to —
his habit of writing by dictation. How sufficient a
reason is here for broken constructions, for participles
without verbs, for suspended nominatives, for sudden
digressions, for fresh starts ! How strong an argu
ment, on the other hand, against that favourite
expedient of his commentators, the supposition of a
prolonged parenthesis, which should leave at its
close some two or three words to be read with
a sentence five or six verses behind1! We must
picture to ourselves, in reading this profound Epistle
to the Romans, a man full of thought, his hands
perhaps occupied at the moment in stitching at the
tent-cloth, dictating one clause at a time to the
obscure Tertius beside him, stopping only to give
time for the writing, never looking it over, never
perhaps hearing it read over, at last taking the style
into his hand to add the last few words of af
fectionate benediction — and when we keep all this in
view, we shall cease to wonder if in one place we find
Kavx^i^evot, where we should expect Kav^cofjieda2, and
in another stumble upon a superfluous <w which
brings ruin into the flow of a magnificent closing
doxology3. In the first Edition I abstained altogether from
1 See, for example, ii. 13 — 16. v. 12 — 18.
2 v. 3, n. 8 xvi. 27.

PREFACE TO THE THIRD EDITION. xxiii
the attempt to systematize the Epistle into a pro
gramme of contents. Any such synopsis should
certainly be read as a retrospect. A careful reader
will find what is necessary in the notes. I will
gather it, however, into a brief summary here.

St Paul is in Greece — for the second time —
probably at Corinth (Acts xx. 2, 3. Rom. xv. 25.
xvi. 1, 23).
This is his sixth (preserved) Epistle. Before it
stand the two to the Thessalonians, written from
Corinth (Acts xviii. 11); that to the Galatians, pro
bably from Ephesus (Acts xix. 10); the first to the
Corinthians, from Ephesus (Acts xix. 22); the second
to the Corinthians, from Macedonia (Acts xx. 1, 2).
When he resumes his writing, it will be from his
imprisonment at Rome (Acts xxviii. 30).
He addresses here for the first time a Church
which he has not visited. The result is, a more
detailed exposition of doctrine than is his wont in
other Epistles. Yet the letter is peculiarly full of
salutations (chap, xvi.), to persons known to him,
we must suppose, in other residences, and from
those who are about him where he is.
The Church of Rome does not appear to have
been yet visited by an Apostle (compare chap. i. 10,
11, with xv. 20 — 24). Its formation may easily be

xxiv PREFACE TO THE THIRD EDITION.
accounted for by remembering ol eViS^/xowres 'P<a-
/£guoi . present at Jerusalem on the great day of
Pentecost (Acts ii. 10).
After a somewhat ample inscription, in which he
introduces the great Person of the Gospel, and his
own responsibility as the Apostle to the Gentiles
(i. I — 7), he speaks of his long desire to visit them,
and hastens into the absorbing topic of the Epistle —
The Gospel as a Power of God for Salvation
(i. 8—16). How so % How is the Gospel a power ?
It contains the revelation of a §iK.aio<rvvr) (i. 1 7).
But why is this needed ?
Because God's wrath is upon sin (i. 18), and all
have sinned.
The Gentiles (i. 19 — 32). A terrible picture of
the decline and ruin of the world without
God.
The Jews no less fatally (ii. 1 — iii. 20).
Thus needed, what is the offer ? A condensed,
elaborate, magnificent definition of it follows
(iii. 21—31).
The gratuitous character of the offer is vindicated
and illustrated from the Old Testament (iv.
throughout).
The power of the instrument — its immediate, pro
gressive, and ultimate effect — is drawn out

PREFACE TO THE THIRD EDITION. xxv
(v. to viii.); with some digressions — redemp
tion as a reversal of the fall (v. 12 — 21);
redemption as a lifting of the life above sin
(vi. throughout); redemption in contrast with
the life under law (vii. throughout).
The bearing of the Gospel upon the Jewish
nation ; a sorrowful experience, but involving
no injustice on the part of God, and hereafter
to be gloriously compensated (ix. to xi.).
Practical consequences of the Gospel : entire
self-dedication as a thank-offering of the life,
and a cheerful devotion to duty in each par
ticular gift and relation, in all patience and
charity (xii. throughout), in subordination to
human authority, in a pervading principle of
love (xiii. throughout), in toleration of scruples,
in strict conscientiousness (xiv. throughout),
and on the whole in the imitation of Christ
(xv. 1— 13).
The conclusion reverts to his purpose of visiting '
them, and to plans connected with it (xv. 14— -33).
The 1 6th chapter is filled with greetings and
salutations, closing with a splendid doxology, as to
the exact place of which there is, however, con
siderable question.

xxvi PREFACE TO THE THIRD EDITION.
The Epistle to the Romans occupies thus a
central place, chronologically as well as doctrinally,
amongst all the writings of St Paul. We see him
in the fulness of his Christian strength ; every part
of his education still tenaciously grasped, and con
secrated for all time to the Church's and to his
Master's service. No peculiar circumstance^ of his
readers, no exceptional experience of his own, here
narrows his scope or colours his style. It is the
Gospel, pure and simple — the Fall and the Redemp
tion — the weakness of Law and the might of Grace —
which he sets forth in this letter in words strong and
pregnant, at once characteristic of the writer and
worthy of the august theme.
To be permitted to minister in the outer court of
so divine a sanctuary — to hew the wood and draw the
water which shall subserve in the humblest degree
its spiritual, its everlasting offices — is honour enough,
reward enough, for any man. More especially if he
might be permitted to draw towards this sacred
study any of those educated minds, those powerful
intellects, to which it is his responsible task to present
week by week, in the most venerable of Churches,
the living life-giving Word. To these now, as
formerly to a younger and equally beloved charge —
some, indeed, are included alike in the one de-

PREFACE TO THE THIRD EDITION, xxvii
scription and in the other — I take pleasure in dedi
cating, with all thankfulness, this first fruit of my
residence in the tranquil courts of the illustrious
Temple. The Temple,
January 10, 1870.

PREFACE TO THE FOURTH EDITION.

rFHE present Edition is little more than a careful
reprint of the last preceding it. The chief
difference will be found in the improved text of
passages quoted from the New Testament in the
Notes. These passages were formerly printed, al
most without alteration, from the second edition of
Tischendorf. They have been now carefully revised,
by the help of my friend Mr A. A. VanSittart, for
merly Fellow of Trinity College, who has further
permitted me to make use of his well-known skill
and experience in the correction of the Proof sheets
of the whole Volume.
The Temple,
March 3, 1873.

ON ST PAUL'S
CONVERSION AND DOCTRINE.

The following pages are printed from a Discourse de
livered in the Temple Church, January 23, 1870, suggested
by some recent publications on St Paul's theological standing.

2 Corinthians ii. 14.
Now thanks be unto God, which always causeth us to triumph
in Christ.
There is a depth in the expression, not quite
sounded by the Received Translation.
The idea conveyed by the English Version is
that of a victorious general, who owes indeed his
triumph to God, and celebrates indeed his triumph
in Christ, but who yet stands with robe and crown
in his car of victory, and receives the acclamations of
an applauding populace.
St Paul is free in his use of metaphors. Now he
is a runner, straining every nerve for the prize sus
pended before him. Now he is an athlete, training
for the encounter, and the antagonist against whom
he is matched is his own body. Now he is a hus
bandman, tilling God's field — a master-builder, rais
ing, tier by tier, God's temple — a soldier, disen
tangled from earth's occupations, that he may fight,
by land and sea, God's battles.
Amidst all this and a far greater variety of illus
tration and simile, I do not recall one example in
which St Paul represents himself as occupying on

xxxii ON ST PAUL'S
earth a position of gratulation or glory. We accept
the text as it stands, because we suppose it to be
St Paul's writing ; but, if we examine it, it scarcely
satisfies us as characteristic of his habitual feeling.
How different, when we read the saying as a
Greek would read it ! when we find that St Paul in
the text is not the general reposing upon his laurels;
not the magnificent recipient of a more than human
ovation ; not the admired of all beholders, who, at
one turn in the road, or at one point in the ascent to
the Capitol, is to order his conquered rival to execu
tion, and then to plant among his heirlooms the
record of his triumphal deification — on the contrary,
that St Paul is here not the leader, but the led ; not
the commander, but the captive ; not the arbiter of
life, but the holder of life itself at Another's pleasure
— inasmuch as the words, correctly rendered, are not,
Tlianhs be to God, who causeth us to triumph — but,
Thanhs be to God, who leadeth us in triumph — who
exhibits us as the trophy of His triumph — who Him
self therefore, triumphs over us — in Christ !
Such, I believe, is the uniform sense of the verb
here used with its case. Such is certainly its sense.
in the only other place in which it occurs in Scrip
ture, where, in the Epistle to the Colossians, Christ
is said to have made a public show of the principali
ties and powers of darkness, after triumphing over
them in his Cross1.
If at first sight there be something almost of
; Coi. ii. 15.

CONVERSION AND DOCTRINE. xxxiii
harshness in this saying, as applied to himself by the
Apostle, a nearer view will dispel it.
We all know how St Paul glories everywhere in
the title of servant (or bondman rather) of Jesus
Christ. That relation in which man can scarcely
stand to man without degradation is the most glori
ous of all relations when it is borne towards Christ.
To belong to Christ, in such sense that we are His
property — that we cannot part with Him, scarcely
He with us, inasmuch as we are to Him like the
acres which are entailed upon a proprietor, or the
regalia which are the crown-jewels of a king — this is
a grand position for the creature, for the fallen ; and
this is that which St Paul claimed when he called
himself, again and again, Christ's slave.
In like manner here, when he speaks of God as
always triumphing over him, always leading him in
triumphal procession, in Christ) — what says he but
this ? God has thought it worth while to campaign
against me, that He might make me His own : once
I was an enemy, a rebel, trying that impossible
thing, to strive with my Maker ; endeavouring to \
hold out against Him in a warfare in which victory ¦
is death : but He came after me into my far land '
with the Sabaoth of His Almighty love ; He bent my
proud will, He bowed my haughty self-esteem, He
laid me low beneath the arm of truth and grace : now
He has taken me with Him to His Capital, He ex
hibits me as one of His conquered, He carries me
everywhere in that display of subjection which is as
v. k. c

xxxiv ON ST PAUL'S
much the highest happiness as it is the one duty
of the thing made : thanks be to Him, who has
so reclaimed, and condescends thus to employ — who
"triumphs over me Himself in Christ, and thus mani
fests through me in every place the sweet scent, the
sacrificial odour, of His own world-wide victory !
There are those in our days who imagine that
God's triumph is ended ; that no procession of re
deeming grace is passing now across the earth ; that
the Gospel itself is effete and obsolete ; that its func
tion, if it ever had one, is of the past. A dashing
French writer — brilliant but insolent — announces, I
understand, that St Paul has had his day — is now
coming, as he expresses it, to the end of his reign.
The thing has been threatened before, from ancient
days to modern : but it is the scoffer, again and again,
whose reign ends with his life : the Gospel reign is
not ended, nor St Paul's with it. The Church will
bid you, two days hence, to thank God for St Paul's
Conversion, as for an event true, significant, and still
important. We ourselves, in this Temple, are study
ing St Paul's writings, morning by morning, as if
they still had in them words of eternal life. Let us
ask whether all this is delusion and a dream. Let
us, in a few plain words this morning, set before your
eyes this more than Roman, this indeed oecumenical
triumph — God Himself passing before us as the
Lord victorious — Paul, once an enemy, now con
quered, subject, submissive, and therefore conquer
ing : let us bid you ponder with us, as the Collect

CONVERSION AND DOCTRINE. xxxv
directs us1, these two particulars — the Conversion,
and the Doctrine — and try to draw from your hearts
the echo of his own thanksgiving —
Glory to God, who still leads Paul everywhere in
triumph, and makes manifest by him in every place
the sweet odour of the name of Christ !
I. There is scarce one other person of history so
familiarly known to us as St Paul. Cicero perhaps — ¦
perhaps Napoleon — I could scarcely name a third.
Would any man exchange the fame of either for the
fame of Paul ? Where in him is the vanity of the
one, the selfishness of the other ? Who ever charged
him with boasting of the impression made by his
words upon Felix or upon Agrippa, or with having
one side-view, throughout his life, to the celebration
of his exploits not among prostrate nationalities but
in convinced minds, converted souls, and transformed
lives ?
The biography of this person is cleft in twain by
a great convulsion. He speaks of it himself in many
places as the sight of Christ. Conscientious always,
always religious — highly educated, well-principled,
moral, earnest, vehement (to a fault) in acting upon
a sense of duty — these very qualities had led him to
1 O God, who, through the preaching of the blessed Apostle
Saint Paul, hast caused the light of the Gospel to shine throughout
the world; Grant, we beseech thee, that we, having his wonderful
Conversion in remembrance, may shew forth our thankfulness unto
thee for the same, by following the holy doctrine which he taught;
through Jesus Christ our Lord. Amen.
c2

xxxvi ON ST PAUL'S
be a persecutor of Christians. He had taken a pub
lic part in the brutal martyrdom of one of them. He
was the commissioned agent of the Sanhedrim in the
endeavour to stamp out this troublesome new super
stition. It was impossible to conceive of a man less
disposed to Christianity. Every prejudice, every
opinion, every habit, was in antagonism to it. It
was not the case of a sinner suddenly stopped in a
career of vice by the awakening of conscience . It was
not the case of a man haunted by the ghost of a
victim. It was not Stephen's image which presented
itself at the moment of Conversion. Conscience was
on the side of the old. The letters of the High
Priest were the characters of duty. And yet — at
this point — there is a chasm, there is a gulf fixed,
between two halves of the one life, which must be
accounted for — and how ?
We have all read and heard of strong impres
sions. A man has a dream that he shall die on a
certain day — and he does die. A man has been a
drunkard — and he says to himself—and perhaps one
in a million keeps the vow — From this day I will
drink water. A man who has been irreligious and
reckless loses a friend : lie was drowned by his side
— he was struck by lightning as they walked : from
that day he begins to pray, to attend Church — he is
an altered man. None of these experiences at all
suits the case of St Paul. He was always sober,
always conscientious. Are we not driven to ask,
how does he account for it ? We have two narra-

CONVERSION AND DOCTRINE. xxxvii
tives of his own, one by a friend, several allusions,
all agreeing in this — and if, in any smaller circum
stances, there seem to be discrepancies, you must
remember that at least one writer records them all,
might by a stroke of the pen have harmonized them,
and never thought it necessary — that he did actually
see Jesus Christ — hear Him speak — a few words —
and answer them — and then hear a few more words —
then, after three days, receive a message from Him —
began to communicate with Him as a man talketh
with his friend — when he was in difficulty, applied to
Him — asked Him for special help, received help-
could do all things by virtue of strength commu
nicated from Him — was enabled to lead an entirely
new life — not (for that was unnecessary) a life vir
tuous instead of vicious — but a life of new aims,
new objects, new motives, new powers — spent and
was spent from that day forth as Christ's minister
and Christ's witness — compassed sea and land, not
(like the Pharisee) to make one proselyte, but in the
honest endeavour to carry new light into dark hearts,
and new strength into weak, sickly, paralysed lives.
On the supposition that he spoke the truth— that
the sight of Christ was real — all is intelligible. With
out this, with anything short of this, it is difficult of
belief, it is incapable of explanation. We know that
the freaks of fancy are many, that the aberrations of
the human intellect are wonderful, that the incon
sistencies and contradictions of conduct are in some
cases inscrutable. Still, with the largest possible

xxxviii ON ST PAUL'S
allowance for all these, we say, that there is no
excuse for having recourse to other interpretations,
till we have considered his own ; and that then only
can we set aside his own, when we have settled one
question which we have no right to settle until we
have taken this case in.
Peculiar, marvellous, unique, this case is. Per
haps the world has never seen quite such another.
It is not one thing — it is everything. Mature
age, settled habits of mind and conduct — great
resolution, freedom of conscience from known sin — a
religious career already entered upon, already made
the interest of the life — then a sudden pause — a re
vulsion and reversal — followed not by vacillation, not
by any sign of altered character or unsettled mind,
but by a course equally determined, more self-deny
ing, because entered upon by the loss of all things —
persevered in through difficulties and discourage
ments, through obloquy and aspersion, through sick
ness and suffering, unto death — not without reason
does the Church keep not St Paul's birth-day, not his
death-day, but his Conversion — that was the hinge,
that the turning-point, that the pivot, of his life — it
is in that that we are interested — it is for that that
we glorify God in him1.
Need I stay for one moment to distinguish this
Conversion from many a profane parody of it ? Was
this a Conversion, like some now dreamed of, leading
to nothing, stopping short with a feeling, ending with
1 Gal. i. 24.

CONVERSION AND DOCTRINE. xxxix
itself? Was this a conversion with no change-
leaving a man after it just where he was before — or
only a little more narrow, more bitter, more unami-
able ? Instead of denying the possibility of con
version — instead of ridiculing conversion as a fancy — •
instead of denying that we miserably, terribly, need
conversion — instead of heaping up instances in which
a supposed conversion was but the starting-point of
a tenfold damnation — let us ask this — and St Paul's/
life shall give it us — that conversion shall be solemn i
enough to make a man three days blind, three days
fasting — that conversion shall be humiliating enough \
to drive a man into Arabia, to Sinai, say, for secret
converse with Deity — that conversion shall be power
ful enough to enable one who came to Damascus to
persecute stay there to preach — that conversion shall
be durable enough to outlast scourgings and stonings,
dungeons and shipwrecks, crosses and swords — and
then we will admit that of all realities this is the
most real, just because it shows a man the Real One,
and admits him into that invisible presence the very •
air of which is truth.
2. It is but one step, if one, from the Conversion
to the Doctrine : and if (as our Collect says) we have
the one in remembrance, we shall certainly have the
other for our guide and our goal.
The Church calls it a holy doctrine. Has
it always been made so ? Does not the ultra-
Calvinist, does not the Antinomian, surname his
doctrine with the name of Paul ? How can it be

xl ON ST PAUL'S
accounted for % Like the Virgin Mother whose name
has been made an idolatry, Paul himself might be
disquieted in his Paradise by the use made of his
doctrine. It was the thirst for holiness which en
deared grace to St Paul. It was because he found
in the Cross of Christ a motive, and in the Spirit of
Christ a power, to make him holy, that he loved
each with a love so tender, so passionate. Men now
talk as if it were a comfort to have a Gospel which
made sin less penal — as if the height of human feli
city were to be excused hell — as if the soul, filled
with evil thoughts, a very cage of unclean birds, and
so continuing, might find rest and salvation in the
thought that Another had borne for it the requi
site number of expiatory millenniums. Was this
Paul's doctrine ? Was this the trust which made
Christ to him so reposeful ? Was it for this that he
exchanged the passion, true though violent, which
burned in his young heart for Judaic orthodoxy ?
Read his Epistle to the Romans, and answer. It
was because he found that what law could not do,
nor conscience, nor duty, God did in giving Jesus —
condemned sin1; made it not less sinful but more
sinful ; set the mark of death upon it, and left it in
its condemned cell waiting, like the French murderer
yesterday, the moment, unknown but certain, of its
dragging forth to execution — it was for this that
Paul embraced, and died for, the Gospel ! Because
at last, after long waiting, he had found a charm
1 Rom. viii. 3.

CONVERSION AND DOCTRINE. xli
and a spell potent enough to enthrall and to kill
the inbred, the indwelling sin ; because, after crying
for years, in the agony of a hope long deferred, 0
wretched man ! who shall deliver me ? he was able to
answer Ids own question, and say, i" thank God
through Jesus Christ our Lord; because now, amidst
(we must suppose) many clinging infirmities, he did
find prayer availing, and strength at hand, and
Christ strong to save — this was why he was jealous
for the simplicity, the purity, of the Gospel of grace ;
would allow no human improvements of it ; would
suffer no helping, no eking out, no supplementing, of
the work of Christ ; would know nothing, anywhere,
ever, amongst his converts, save Jesus Christ and
Him crucified — Christ delivered for our offences,
Christ raised again for our justification.
And we may be well assured of this — that not
alone in past ages and crises of the Church's history,
not only when liberty alike of mind and of soul was
struggling back into existence at the Reformation,
but whenever and wherever any individual man is
awakening out of the bondage of corruption into
newness of life, there and then it will be St Paul's
doctrine which regenerates, there and then God will
be leading Paul in triumph before the soul, and
making manifest through him the savour of His
knowledge. The work of St Paul is not ended. The tame,
lifeless, monotonous phrase, into which theology has
frozen his Gospel, may pass and be discarded — let all

xiii ON ST PAUL'S
perish which has not life in it ! More and more
shall Sermons which mean anything forbear the vain
repetition of the Articulus stantis et cadentis Eccle-
sice : we live not by bread alone, certainly we live
not by formulas alone : let the Spirit breathe upon
us, and we shall want it then — we shall want the
thing which the phrase symbolized — God grant that
it be forthcoming ! For in the hour of death and in
the day of judgment, nothing, nothing will avail us
but Christ the Propitiation for sin, Christ the Inter
cessor for the sinner !
But although this Justification by Faith may be
to a superficial reader, or in certain agonies of the
Church's history, the salient point in St Paul's doc
trine — it is not more .so, in reality, than one other.
Equally (at least equally) characteristic of St Paul
is that ideal of the Christian life, which some call
mysticism, enthusiasm, fanaticism — which most men
pass over as not meant for them — but which he
evidently found omnipotent to lift a man above
sin — the present living union with Christ the
Crucified and the Risen. Instead of saying to the
earth-bound, sensual, selfish being, Sin must be
encountered, in a sense of duty, that you may be
accepted, that you may win heaven — he says, Christ
died, and you with Him — Christ lives, and you in
Him. Reckon yourself dead and risen. Put on
Christ. Let Him live in you. Commune with Him,
love Him, abide in Him — and sin ivill fall off from
you. The vessel filled with good has no room for evil

CONVERSION AND DOCTRINE. xliii
— the soul which has Christ in it is emancipated, is
free. There never was the man for whom the change
from living to dying was so slight, so easy, as for St
Paul. The life which he lived below had its home in
heaven. To depart and to be with Christ was not
only far better — it was the natural thing. Men ask,
sometimes seriously, sometimes scoffmgly, What is
the life after death ? Where is St Paul now f We j
may answer, St Paul is at home, as he never wasj
here : he has found his rest : he is busy amidst
realities of which he here saw the reflection in his
mirror dimly1; of which, taught by the Spirit, he
sketched for us the image ; but which now, in
Christ's presence, he sees and touches and handles —
knowing as he is known !
But let no humble, self-mistrusting, self-abasing
man so read St Paul, either in his life or in his doc
trine, as to imagine him here below to have attained
or to have been perfected 2. We think that we read
the very contrary, not only in his expressions of
humility, but in the written records of his character.
We see him indeed brave and intrepid and inde
fatigable in working ; we see him humble and devout
and devoted and spiritual ; we see him intent upon
one thing, and that the highest which can engage
man's activities. Yet we see him also maintaining a
constant, a life-long struggle ; we hear him com
plaining of his infirmities, bewailing his shortcomings,
1 i Cor. xiii. 12. 2 Phil. iii. 12.

xliv ON ST PAUL'S CONVERSION AND DOCTRINE.
calling himself less than the least, chief of sinners;
declaring that he has to be always buffeting his own
body, lest he himself should be a castaway1; crying
out (surely not only for others) for deliverance from
the body of this death 2. Here and there we seem to
detect an over-eagerness in his self-assertions, an
excessive vehemence in his imputations, an almost
uncharitableness in his denunciations. We call not
these things by new or specious names because Paul
betrays them : rather we take encouragement from
them as tokens of his imperfection. He counted not
himself to have apprehended : we will not contradict
him ! One, One only, was ever perfect : the rest bear
His likeness but in copy. There is a feature which
all possess who follow Him — an earnestness to be
like Him, a determination to be with Him. This
one thing I do — I press toward the mark.
1 i Cor. ix. 27. 2 Rom. vii. 24.

HPOS PQMAXOYS.

II AY AOS, SouAos XpuTTOv 'Irjaou, kvVjjtos I. I
ct7rocrToAos, d(j)(jopicr[ievo<i ets euayyeAiov Qeov, $2
TrpoeirtiyyeiXaTO §ia raJi/ Trpo<pr\Toov avrov iv

i. 1 . 'Iijirou XpuTTov.

I. 1. AovXos XpiOToO 'I.]
r Cor. vii. 22, d eXcvdcpos kXt]-
#tis SoBXds eoTiv XpioroD. Gal.
1. 10, el en avOptotroK rjpecrKov,
Xpurrov SovXo's ovk av rj-/j.yjv. Phil.
1. I, HaSXos Kal TifxoOeo's SovXoi
Xpiorou 'lrjcrov. Col. iv. 12,
Egra<ppas d c£ vjuojv, SoIXos
XpioroC 'Ijjo-oi). Tit. i. I, Tlav-
Xos SoIXos ©eo9. James i. 1,
Ia/<aj/3os ©£o9 /cot Kupiou 'Iijcrov
XptOTOU 8oi)Xos. 2 Pet. i. I,
2u/x£<ui' IleYpos SoSXos (cat aVd-
oroXos Itjo-oO "KpuTTov. Jude I,
IovSas Irj(rov Xpiorov SoSXos.
kXt^tos airdoroXos] So 1 Cor.
i. 1. A commissioned Apostle :
one appointed hy regular sum
mons ; opposed to self-consti'
tuted. Heb. v. 4, ovx ia-vrto tis
Xa/jLfidvti TTjV Tiprjv, dXXd /caXoii-
pa/OS VTTO TOV ©£OV.
dtptopicrpevos eis] Acts xiii. 2,
ewrev to nvtv/ia to aytov, A<po-
pio-aTC 817 poi. Tor Bapya/W Kal

SaCXov eis to epyov o 7rpoo-Ke/cXi7-
p.ai avTOus. Gal. i. 15, ore Se
euSoKiyo-ei' d a<£opio"as p^e £K koi-
Xias prjrpoi pov...diroKaXvij/aiTdv
vlov avrov iv ipoi. Compare Le-
vit. xx. 26, LXX. Kupios d ©eds
vpiov, o a<j>opura'S v/ids diro irdv-
tojv t<Sv iOviav etcat e/xot.
2. o TrpoejrijyyeiXaTo] Tit. i.
2, eir eAirtSi £unjs atconov, ijV
e7njyyeiAaTO d ai^euS?}? ©cos irpd
Xpovwv aloivtuiv.
irpoemjyyeiXaTo] 2 Cor. ix. 5,
T17!' TrpoeTrrjyyeXpivrjv evXoyiW
vpcui'. 8ta w Trpo^ToUi/] iii. 2r, 81-
Ktuoawr) ©tou irefpavcptnTcu, p.ap-
Tvpovnevr} U7rd toC vdp.011 /cai T(3i>
Trpoijyiyrw. iv ypacpais dyiats] /«, Ao?y
writings. The absence of the
article calls attention to the
quality or characteristic of the
thing spoken of, not to its s«6-
stance. In certain documents

2 IIPOS PftMAIOYS.
3 <ypa(pcus dy'iais, nepl rod vlov avrov tov <yepo-
\\i.kvov e'/c crirepixaTO'z Aavelh Kara crapKa, tov
opicrdevTos vlov Qeov ev Zvvdpiei Kara 7rvevfx.a

having this characteristic, that
they are holy (sacred) writings.
Thus xvi. 26, KpavepitidivTos 8e
vvv Sid te ypatfiwv irpo(pr)TLKU>v...
ycu>pio-#£j/Tos (by the help or cor
roboration of certain prophetic
writings). 3. u-fpi toC] This depends
upon £uayy£'Xioi/.
toij y€vopa>ov\ Matt. i. 1,
/3i'|3Xos y£V£0"£(us 'lrjaov Xptoroi"
vlov AaWS. Gal. iv. 4, ii;airi-
otuXw o ©£os top vlov avrov,
yevopevov ek yuraiKos, yevopevov
vtto vo/xov. Phil. ii. 7, iv opoi-
wparL dv6ponru>v yevop.cvo<;.
ek o"7T£pp.aTos Aausi'S] John
vii. 42, ov% r] ypafyrj elrrev on Ik
tou cnrippaTot; AavelS . . . ipytrai 6
Xpioro9 ; Acts xiii. 23, totjtov
d ©£os airo rov cnrepp.aTO'i Kar
iirayytXiav rjyaycv tu 'Io"pa?)X
auyrrjpa lyjcrovv.
Kara trapKa] Thus ix. 5, i£
Hiv 6 Xpiards to Kara o-ap/ca.
Col. i. 22, ev™ o-iapari T^s crap-
kos avYoC. I John iv. 2, 'Iijcroli'
XpurrdV iv uapKi iXrjXvBora. 2
John 7. &c.
4. opLO~0£VTOs...i£ dVaora-
o-eios] Defined, definitely marhed
out, as Son of God... by resur
rection, &c. Acts x. 40, 42,
tovtov o ©eos ¦qyupev ttj Tpmj
¦qp.epa...Kal iraprjyyeiXtv rjixiv Kt]-
piifai t<3 Xa<3 Kai Siapaprvpacrdai

OTl OUTOS tCTTLV O wpt.crpeVO<S VTTO
tov ©eou Kpmys tfssvrw/ ko.1 vek-
pwi/. Acts xvii. 31, eV aVSpi <S
uipio-ai, irio-riv Trapaa~^ii>v irao-iv
aVao"T»70"as avTOf ek veKpuiv.
iv tvvdix.€L\In(amidst, tlvrough,
by the exercise of) power. It is
to be taken with dpio-foVTos.
2 Cor. xiii. 4, £77 ek cWap-Eios
©£ou. Eph. i. 19, 20, Kara Tf)V
ivcpyeiav tov Kparovs rrjs tcr^uos
auTOV, ify ivtfpyrjcrev iv tcj! XpicrnS
lyEtpas auYdv ek veKpoiv.
Kara irvevpa dyiiticrvvrjs] There
is an evident contrast between
Kara aapKa and Kara irveupa hei*e,
as regards flesh and as regards
spirit, as in 1 Tim. iii. 16, £c£a-
vepwOrj iv crapKi, iSiKaiwOr] iv
irvtvpaTC I Pet. iii. 18, 6avaTU>-
0eis pev o-apKi, fcuyovroirjOeis 8e
irvevfian. But the nature of
the contrast must be defined by
the context. Here the sense
seems to be, As regards flesh,
Christ was born of the seed of
David; but as regards spirit,
that which was in Him a spirit
of holiness, even a soul perfectly
pervaded and animated by the
Holy Spirit who was given to
Him not by measure (John iii.
34), in whom all His works loere
done (Acts x. 38), and by whose
quickening He was at last raised
again from death (compare viii.

-5-

dyiw<Tvv>i$ ep aVacrTaVews veicptSv, '\r\crov Xpt-
(Ttov tov Kvpiov t}fxwv, %i oil eXa^ofxev xc*Plv 5
Kal dirocrToXtjv eis viraKorjv 7n'a"Tews ep irda-iv

Il,o EyEtpas Xptordv iv VEKpiSv
£(i)07roi7j'o'£i Kal rd Bvrjrd criDpara
vpuiv Sid TOO EV01K0V1T0S avrol
irvcvparos [or Sid to evoikovv a.
7rv£vp.a] iv vplv), He was conclu
sively proved to be the Son of
God by the one decisive sign of
resurrection from tlie dead. The
humiliation of Christ consisted
in this, that He laid aside the
inherent powers of the God
head (Phil. ii. 6, 7), and con
sented to act within the limits
of a human soul perfectly pos
sessed and actuated by the in
dwelling Spirit of God. That
soul, indwelt by the Holy Ghost,
is the spirit of Iwliness here
spoken of.
i£ draordo-EWS V£Kp<Ji>v] Out of
(as t/ie issue and outgrowth of)
a resurrection of dead persons.
A general expression (occasioned
possibly by the wish to avoid a
repetition of the preposition iK),
but restricted by the context to
the one point, of the resurrec
tion of Christ Himself. So in
Acts xxvi. 23, el iradTjTO'; 6 Ji.pi-
ords, £i Trpcuros ii dyaardo-EMS
veKpwv <p(3s p-eXXei KaTayyEAXsiv
t<3 te Xac3 Kai Tots idvco-iv. Else
where the more exact form is
found: I Pet. i. 3, St' draord-
cr£a>s 'Irjcrov ~X.pio-TOV iK vexpwv.
5. St' ou] Through wJwm ; as

though to recognise the ultimate
derivation of his Apostleship
from God the Father. Compare
1 Tim. i. 1, IlaCXos diroaroAos
Xptorov Irjcrov KaT iirnayrjv
©eou o-amjpos rjpoiv, where how
ever, lest any disparagement of
Christ should be dreamed of,
he expressly adds, Kat Xptorov
'Irjaov rijs eXtti'Sos t]p<*>v. And
as there union of origination
is ascribed to God and to
Christ, so elsewhere union of
instrumentality : Gal. i. 1, Hav-
Xos dirdoroXos...Sid 'Injcrov Xpt
oroi) Kat ©eo{! TraTpds. No Scrip
ture proof of the Deity of
Christ is more satisfactory than
this sort of indirect testimony
borne to it by the interchange
of prepositions (whether of cau
sation or of action) between
Him and God.
Xdpw Kal dn-ooToX^V] xv. 15,
Trjv XaPlv TVV SoBeicrdv poi...fh
to Etvat pc XEtToupydV Xptoroi5
'Irjcrov eis to iOvrj. Eph. iii. 8,
i/iLol...iS66rj rj X^P'5 avrrj, iv Tots
l&vicnv cvayyiXicrao-Oai k.t.X.
eis VTraKorjv . . .k\Qve.cnv\ xv. 18,
£ts viraKotjv idvtSv. xvi. 26, pvo-~
Ti7ptou...£ts vTraKorjV itio-tews eis
7rdvTa to Wvrj yvtapicrdlvTos.
xmaKorjv 7rio-TEcos] Obedience
to a faith; to a system of faith;
to a Gospel of which the one

1 ITPOS P£2MAIOY2.
6 Tofe edveaiv virep rod 6v6/J.aTOS avrov' iv ois
7 eore Kal vpteis kXtitoi '\no~ov XpurTOv' 7rao~iv
Toh ovo-iv iv 'PoopLt] dyaTrriTols Qeov, KXtjToh

demand is faith. The genitive
is like that in 2 Cor. x. 5, eis
rr]v viraKorjv tov XptoTov, and
I Pet. i. 22, iv rrj vrraKof) Trj<s
dXrjdeia'S. For n-toreus, compare
Gal. iii. 2, 5, i£ aKorji ttio-teus,
out of (as the result of) a hearing
(tidings, announcement) ofafaith.
vWp] The connexion is with
iXafiopev x- k. d.
dvoparas] The name of a
person is that which brings him
before the mind as all that he is ;
and is often used in Scripture as
a summary of the character or
qualities. See Exod. xxxiii. 1 9,
xxxiv. 5 — 7, LXX. Kat ekoXeo-e
t<3 dvopart Kvpiov. . .Kiipios 0 ©EOS
olKTippoiv KaliXerjpiav, paKpo8vpos
Kat ttoXveXeos Kat aXij^ivos k.t.X.
John xii. 28, TLdrep, Sdfao-dv arov
to avopa, Manifest Thyself as
that which Thou art : &c. Thus
the name of Christ is Christ such
as He is. John xx. 31, Zprrjv
i\rjTC iv t<3 ovopaTi ai)TOv.
6. iv ots] That is, iv tois
Wvccnv, and therefore amongst
those to whom my commission
extends. kXtjtoI 'I170-0S] See note on
verse 1. That which was a
literal call, with the living voice,
in the case of the first disciples
(as Matt. iv. 2i,,£iSev dXXovsSvo
aS£X<£ovs...Kat iKaXccrcv avrovs),

that which in the Parables is a
figurative summons to a feast or
a reckoning (as Matt. xx. 8, Ka-
Xecrov tous ipydras. xxii. 3, Kat
aTreoreiXEv Toils SovXous avrov Ka-
Xicrai tovs kekXi^eVous eis tovs
ydp.oi)s), is now the announce
ment of the Gospel, howsoever
made audible in men's hearts
and consciences. They who by
God's Providence receive that
knowledge and profess obedience
to it are the called of Jesus
Christ. The genitive is unusual.
Compare dyaTnjTois ®eov in the
following verse.
7. kXijtois ayt'ots] Persons
consecrated (set apart for God)
by his own special summons. So
I Cor. i. 2, ttj iKKXrjcriq. tov ®cov,
17ytaorp.fi/01s iv Xptarov 'Irjvov...
KXrjToi'S aytois. "Ayios (from dXo-
p,at, to stand in awe of, through
dyos, the object of such awe) is
one sacred or consecrated, the op
posite of Kowds, which is (like ($1-
firjXos) open to any one. Thus
1 Pet. ii. 9, in two parallel clauses,
eOvos ayiov, Xaos eis Trtpnroirjoiv,
a sacred race, a people unto
acquisition (that is, whom God
wills to make, His own) : compare
Levit. xx. 26, LXX. Kai eo-eo-Se
pot dyiot, on £y<o ayids etpt Kvptos
o ©Eos vp<Sv, o a<£opio-as vpds a7rd
rrdvTinv T<av iOvOiv Etpai ipoC. For

I. 6—9. i
dyiots' %a'jOis vfxiv Kal eiptjvij diro Qeov 7raTpos
rjfxwv Kal Kvpiov 'Irj<rov Xpio-Tov.
IlpwTov fxev evxapi<rTW ™ Qew /nov <5ta8
h](rov XpifTTOv 7repl iravToov vfxwv, on rj ir'uTTis
vfj.wv KaTayyeXXeTai iv oXw tw koct/ulw. fxdp-C)

the combination of kXtjtos and
ayios, see Heb. iii. 1, oSeX^oi
aytot, kXijo-ews iTrovpaviov peroxot.
And for the sense, 2 Thess. ii.
13, 14, EtXaTO vpds d ©eds dir'
apX^s [°r aTrapxrjvj eis crurrrjpiav
iv aytao"p.ip WTEvpaTos Kat trurrei
dXrjdeia's, Ets o ekoXectev vp,ds Sid
tov evayyEXtou ¦qjt.uiv.
Xapts] Free favour: opposed
alike todpyif (Eph. ii. 3, 5, 7
rjpeOa reKva <jtvcra 6pyrjs...)(dpiTL
eote o-£0"ti)0-p:eVoi...iva iv8tl£rjrai
iv Tots aiioo-iv tois irrepxopivois
to vrrepjSaXXov irXovros rijs X°-Pl~
tos airrov iv xpycrTOTrjTi ty' VP1^
iv Xpiorip 'Itjo-ov), and to 6<pei-
Xrjiw. (iv. 4, to Se ipya£opivut 6
[uo-$os ov Xoyt^crai KaTa X°-Plv
aXXa KaTa 0</>EtXi;p.a. xi. 6, £t Se
\apm, oi'keti e£ ipywv).
dprjvrj] Peace, in the consci
ousness of x^pis. Grace releaseth
sin, and peace maketh the con
science quiet (Luther on Gal.
i. 3). Peace (1) with God (v. 1,
clprjvrjv txu>pev [or 'X°/^£l/] ""pds
tov ®eov), peace (2) with man
(Heb. xii. 14, dprjvrjv Sicokete
p£rd irdvTuiv), peace (3) with one
self (iii. 17, 6&6v tlprjvrjs ovk I-
yi'aio-ai'). diro ®eov...Kai k. 'Irjcrov] No-
V. R.

tice the incidental testimony
borne again and again in this
phrase to the Deity of Christ.
Could it be said, Grace and peace
from God and— a man ?
8. irpwrov p.eV] So natural
is the introduction of the great
subject of the Epistle. I thank
God for wlbat I hear everywhere
of your faith. I long to see you.
Why? Because I have a mes
sage for you. What is it?
t<3 ©ecu pov] My God. The
same appropriation is found in
but a few other passages of St
Paul's Epistles. 1 Cor. i. 4, ev-
Xapiorco Tip ®e<3 pov irdvTOTe rrcpl
vp.ioV. 2 Cor. xii. 21, pr)...Tarru-
viocra pe o ©eos pov 7rpds vpds.
Phil. i. 3, evxapto-Tw tw ©e<3 pov.
iv. 19, d Se ©eos pov irXrjpiacra
iraaav xp£'av vpwv. Philem. 4,
£vxapto"Ti3 Tip ©Eip pov irdvTOTt
pveiav crov rroiovpivos.
r] ttiotis vp.iuv] 1 Thess. i. 8,
iv rravTi tottio rj ttiVtis vpioi/ i£-
eXi^Xv^ev. iv oXip Tip Kotrp^tp] St Paul
himself had already preached
a7ro l£povo-aXr}p; Kat kvkXiv psxpi
tov IXXvptKov (xv. 19). And a
very few years later lie speaks
of the Gospel as KrjpvxOivros iv

I1POS PQMAIOY2.

tus <ydp julov icrTiv 6 Oeo's, (6 XaTpevw iv tlv
7rvevfuaTi jjlov iv tw evayyeXito tov vlov avTOv,
I Oak d^iaXe'nrTws fiveiav v/ulwv Troiovpiai, TravTOTe
em Ttov Trpocev^wv fxov ^e6p.evo<i ei' ttws rjorj

iracrrj ktictei ttj vtto tov ovpa-
vov (Col. i. 23). Thus early was
the charge approximately ful
filled, TTOpCvQeVTCS EtS TOV KOCTpOV
dVai'ra Krjpv£aTe to EvayyEXiov
irdo-ij rrj KTiVet (Mark xvi. 15).
9. pdpTvs yap pov icmv 0
©eos] 2 Cor. i. 23, Eyio Se pdp-
Tvpa rov ©edv eirtKaXovpat etti
tttjv Ep.iji' tj/vxvv. Phil. i. 8, pdp-
tvs ydp pov 6 ©eos, ids hrnroOH)
7rdi/Tas vpds. 1 Thess. ii. 5, 10,
©eos paprvs...v/^Ets pdprvpes Kai
0 ©EOS. iS XaTpeuio] The words Xa-
TpEvEiv and XaTpetd, denoting
originally the service of a work
man (XaTpis) for hire (Xdrpov) —
and so in Exod. xii. 16, lxx. Ttdv
tpyov XaTpcvrov, and often else
where — are employed through
out the Septuagint and New
Testament in reference to the
service of God: whether (1) ge
nerally by the worshippers ; as
first Exod. iii. 1 2, Kat XaTpEvo-ETE
Tip ©ECpEV Tip OpEt TOVTU). xii. 25,
<pvXd|ao"t9£ tijv Xarpdav Tavrrjv.
&c. Matt. iv. 10. Luke i. 74.
ii. 37. iv. 8. John xvi. 2. Acts
xxiv. 14. xxvi. 7. xxvii. 23, ov
dpi, w Kai XaTpevio. 2 Tim. i. 3,
ft) XaTpEvio a7rd rrpoyovwv iv Ka-
6apS. crvveiSr/crti. Heb. ix. 9. X. 2.
or (2) specially by the priests;

as ix. 4, Kai r) vopo8ecria Kal rj
XaTpei'a. Heb. viii. 5. ix. 1, 6,
SiKaiiopara XarpEias. . .01 tEpets Tas
XaTpetas eViTeXovVTes. xiii. 10,
ot rfj crKrjvrj XaTpevovTES. And '
it may be that St Paul in the '
passage before us thus claims *
for himself the exercise of a !
Christian priesthood; saying,
To whom I offer pierpetually a
sacrificial service; not carnal and
formal, like the Jewish offerings;
not exercised in the courts or
buildings of a material temple,
like tlie rites of the Levitical sys
tem; but in the shrine of my own
spirit, and in the devotion of life
itself to ilia proclamation of the
Gospel of His Sort: Compare
xii. I, rrapacrTrjcrai to criopaTa
vpwv Ovcriav tficrav . . .ttjv XoyiKrjv
Xarpuav vp.cuV. Phil. iii. 3,^'p.Ets
ydp icrptv rj 7rcpiToprj (tlie cir
cumcised nation) 01 7rv£vp,aTi
©Eip [or ©eov] XaTpsvovTEs. Heb.
ix. 14. xii. 28.
dStaXEt7rTios jiveiav] I Thess.
i. 3, dStaXEMTTius pvrjpovevovTes.
ii. 13. v. 17. 2 Tim. i. 3, eos
dSidXeiTTTOV ex<" rrjv Trepl o~ov
praW iv Tais 8er)o"£o"iV pov.
IO. ETTI TliV 7rpOO"£VXl"V pov]
A t the time (on the occasion) of my
prayers : whenever I pray. The
same expression occurs in Eph.

I. 10, ii. 7
7T0T6 evo§a>drj<rofxai iv ™ OeXtj/uLaTi tov Qeov
iXdelv 77-jOos vfxds. imTrodio ydp tt5etV vpid's, 'ivail
Tt jueraSw ¦yapKrp.a vpiiv irvevjiaTiKov ets to (Ttyj-

L 16, pvtiav irotovpevos erri Ttoi'
irpoo-£vx<3i/ pov. 1 Thess. i. 2.
Philem. 4.
77877 ttote] Now at last.
Phil. iv. 10, oTt 77817 ttote avE^d-
Xrre to vrrip e/xov tppovdv.
Evo8u)t9i7'o"opat] A verb of fre
quent occurrence in the Septua-
gint from Gen. xxiv. 1 2 onwards,
both in a literal and metaphori
cal sense. In the New Testa
ment the latter predominates.
I Cor. xvi. 2, drjcravpitfav o Tt idv
EvoSiuTai. 3 John 2, evoSovo'6'ai
Kat vyuxivav, Kat9a>s evoSovrat o"ov
V <Hct- . ,
iv Tip OeXrjpaTi] In (within,
not without, the limits of) the
will of God. Elsewhere the will
of God is spoken of rather as
the (1) instrument, (2) rule, or
(3) aim, than the merely con
taining or limiting measure :
(1) 8td 0eXrjp.aTO5 ®eov, as in
XV. 32, tva iv Xap£ eXc9tt> 7rpos
vp.ds Std deXrjpaTos ©eov. I Cor.
i. 1. 2 Cor. i. 1. viii. 5. Eph. i.
1. Col. i. 1. 2 Tim. i. 1. (2)
KaTa to BiXrjpa tov ©eov, or the
like, Gal. i. 4. Eph. i. 5, 11.
(3) wpds to 6iXrjp.a avrov, Luke
xii. 47 ; and (perhaps) ets to
ckeiVov OiXrjpa, 2 Tim. il. 26
(unto, so as to effect, His, God's
will). II. ETTMroflui ydp iSeiv] I
Thess. iii. 6, eVwroflowTEs rjpds

Iheiv KaOdirep Kal rjptis vpds. 2
Tim. i. 4, E7n?ro0iuV o-£ IBeiv.
Xapicrpa TTvevpariKov] The
word xdpto-pa has various appli
cations in Scripture. (1) To the
one great gift of eternal life in
Christ; as in v. 15, 16, and vi.
23. (2) To the gifts of God
generally; as in xi. 29, dpcrapi-
Xrjra ydp ra xapt°~paTa KaL V
kXtJous tov ©eov. (3) To the gifts
of the Spirit for office and minis
tration; as in xii. 6, exovres Se
XapicrpaTa KaTa tijv x°-Pw Trlv
BoOeicrav rjjMV Stdipopa. I Cor.
i. 7. xii. 4, 9, 28, 30, 31, Siai-
pOTEis Se xc'P'o'paTiov Etutv, to Se
ovto rrvtvpa k.t.X. i Tim. iv. 14,
tov iv trot xaP'f/^aros. 2 Tim.
i. 6. 1 Pet. iv. 10. (4) To spe
cial personal gifts, whether of
constitution or Providence; as
in 1 Cor. vii. 7, EKaoros tStov £XEt
Xapicrpa iK ©eov. 2 Cor. i. II,
to eis rjpds xdp'o"pa Sid ttoXXiuv.
So wide is the scope of the pos
sible meaning of the word in the
passage before us. It may in
clude the miraculous gifts, for
the communication of which the
presence of an Apostle seems or
dinarily to have been necessary
(see Acts viii. 14 — 17). But it
has also a wider import, compre
hending any kind of spiritual
blessing; increased knowledge,
hope, strength, &c. See the next
D2

nPOS PHMAIOY2.

I2pi%drjvai vfxdv tovto Se icrTiv, (TW7rapaKXri6rj-
vai iv vpuv Sid Trjs iv dXX},Xois 7ri<TTews, vp.wv
I3te Kal ifxov. ov 6eXoj $e i//uas dyvoeiv, d$eX<poi,
otl 7roXXaKis 7rpoe6efxr]v iXdelv 7rpos 17/as, Kai

verse, crrrjpixdrjvai, crvvrrapaKXij-
uijvai' also o"vrava7raijo"iop,ai, in
xv. 32.
o-Trjpix8rjvai\ A verb derived
from the same root with urrdVai.
It denotes (1) to set firmly, as
Luke ix. 51, to TrpocrioTrov av-
tov icrTr/picrev tov rropeveo-Oai eis
'l£poiio-aX>7p. xvi. 26, pera^v
rjfiwv Kai vpiuV xd<7pa p.Eya icrTrj-
piKTat. (2) Then to establish, in
a spiritual sense; whether by
human agency (as Luke xxii.
32, Kat tnJ 7tot£ eVtorp Ei/ras o-rrj-
picrov tovs aSeXipovs o-ov. 1 Thess.
iii. 2. James v. 8. Rev. iii. 2);
or by the act of God (as xvi.
25, Tip Se SwapeVio vpds 0-TJ7-
pi'£ai KaTa to Evayye'Xtdi' pov. 1
Thess. iii. 13. 2 Thess. ii. 17.
iii. 3. 1 Pet. v. 10, 6Xi'yov xa-
ftjiras avTos KarapTicrci, cmrjpi^ei,
crdeviacrti). Here, and in 2 Pet.
i. 12, the passive is used, with
out further definition.
12. tovto Se eo-tiv] That is
to say. In oilier words. Else
where tovt' eoriv is the form
used: see, for instance, vii. iS.
ix. 8. x. 6, 7, 8. Philem. 12.
o-vi'7rapaKX776,77Vai] The words
iv vpiv show that the accusative
to be understood before this in
finitive is not (as above) vpds
only. On the other hand, the

words iv dXXrjXois imply that it
is not Jpe' only. The sense
therefore is, That both you and I
may be encouraged togetlier, in
you (in the matter, on the sub
ject, of you, of your spiritual
condition and growth in grace),
by means of the faith which is in
each other, the faith, I mean, both
of you and me. The double
compoundo-vi/TrapaKaXeii/is found
only here in Scripture.
13. ov OiXto Se vpds ayvoeiv]
A phrase by which St Paul fre
quently introduces a new and
important topic. Here the sub
ject is his anxiety to visit them,
with all the solemn and weighty
reasons which follow in expla
nation of it. In xi. 25, it is that
of the future conversion of Israel.
In 1 Cor. x. 1, that of national
privilege and individual respon
sibility. In 1 Cor. xii. 1, that of
spiritual gifts, their meaning and
purpose. In 2 Cor. i. 8, that of
his recent danger and its moral.
In 1 Thess. iv. 13, that of the
condition and prospects of the
Christian dead.
iro\XaKis] Compare To 7roX-
Xd (and the note) in xv. 22.
7rpoEt9cp.r7v] See note on iii.
25, rrpoidero. The substantive
7rpo'0£o-is is found in Acts xxvii,

12—15-

9

eKioXvdrjv d-^pi tov Sevpo, i'va Tivd KapTrov (r%w
Kai iv vpiiv Ka6ci>s Kal iv to?s AoittoIs edvetriv
EXXt]<riv Te Kal (3ap/3apois, <ro(jt)o?s re Kal dvon-l^.
rots, ofpeiXeTtjs el/n'r outcus to kgct' ipie 7rpo-i5
dvfxov Kal vpiiv tois iv 'Pcopit] evayyeX'ta-acrdai.

13, in the simple sense of pur
pose : 8d£aVT£S T7JS WpOt9£0-£lDS K£-
KpanjKeVat. Elsewhere in a more
sacred and solemn connexion;
as Acts xL 23, ttj rrpoOicrei -rijs
KapSias irpocrpivsiv Tip Kvptio. 2
Tim. iii. 10. And of the Divine
purpose, in viii. 28. ix. 11. Eph.
i. 11. iii. 11. 2 Tim. i. 9.
Kat £Kii)Xvi9>jv] Exactly as
in 1 Thess. iL 18, i7'0eX>7'o-ap.ei>
iXOiiv irpds vp.ds...Kat iveKoij/tv
rjpa's d SaTavds. The Kat com
bines the purpose, and the
disappointment of the purpose,
as together making up the re
sult. He wished it, and lie had
failed. For the fact see also
xv. 22. And with regard to
the agency to which St Paul
ascribes the disappointment, ob
serve that, whereas here, and
in xv. 22, he leaves it unde
fined (iKtoXvOrjv, iviKOTTTOprjv),
suggesting the idea of God's con
trolling Providence ; in 1 Thess.
ii. 18, on the contrary, he ex
pressly assigns it to Satan ; re
garding the hindrance of what
he feels to have been a salu
tary design as indicating, in one
aspect at least, the opposition
of the enemy of good.

tva Ttvd] Depending upon
TrpoeOeprjv. Kaprr6v crxi3] John iv. 36, d
Otpitfjiv jxicrBov Xapj3dvet Kal crvv-
ay£i Kaprrov eis t,<or)v aitoVtov.
Phil. i. 22, tovto pot Kapirds
epyov. 14. "EXXtjuii' TE...dcor7TOts]
Civilised and uncivilised, intel
lectual and unintellectual : men
(1) of all races, and (2) of all
capacities. The parallelism of
"EXX170-1V and o-otpois here recalls
"HjXXrjvK crocpiav fjrjTovcriv in 1 Cor.
i. 22. j3apj3dpoK] Acts xxviii. 2,
4. 1 Cor. xiv. ir. Col. iii. 11,
"SjXXrjv Kal 'IovSaios.../3ap/3apos,
Skv#»7S. dtpeiXe'r^s] 1 Cor. ix. 16, edv
ydp evayyeXi£a>p,at, ovk Icttiv pot
Kavxrjpa' dvdyK-rj ydp pot eVikei-
Tai. For the word see viii. 1 2.
xv. 27.
1 5 . 0 vtios] On this principle :
namely, tliat all alike have a
claim upon me.
to Kar E/J.E 7rpdt9vpov] That
which regards me (my part) is
ready. If there be still a hin
drance, it is not on my part.
Compare Ta Kar ipi, Eph. vi. 2 1.
Phil. i. 12. Col. iv. 7.

10

nPOS PflMAIOYS.

160J ydp i7raia")(vvopai to evayyeXiov %vvap.is
yap Qeov e'trrtV eis crwTripiav iravTi to in(TTev-
170VTI, 'lovfiaitp Te irpioTOV Kal ''EXXrjVi. ZiKaio-

16. Or omit rrp&TOv.

16. ov ydp k.t.X.] This verse
is the starting-point to the whole
of the doctrinal part of the Epi
stle. The Gospel is a power of
God, His powerful and effectual
instrument, for bringing to sal
vation every one who believes it.
How does it effect this ? It re
veals God's offer of SiKaiocrvvrj
(verse 17). But why is this
needed ? Because God's wrath is
upon sin (verse 18) ; and all
have sinned: the Gentiles uni
versally (verses 19 — 32); the
Jews no less fatally (ii. 1 — iii.
20). Thus needed, what is the
offer ? This question is answer
ed in the remainder of the 3rd
chapter. The gratuitous cha
racter of the offer is vindicated
and illustrated, by the language
even of the Old Testament
Scriptures, in the 4th chapter.
The power of this instrument of
salvation is enlarged upon, with
some digressions, in chapters v.
to viii. The bearing of the
Gospel upon the Jewish nation
is the general subject of the
three following chapters. And
the 1 2th enters upon the prac
tical consequences of the doc
trine already opened.
eiraio-xwopat] Mark viii. 38,

os ydp idv iTraicrxwOrj pe Kat
tovs £p.ovs Xdyovs. Luke ix. 26.
2 Tim. i. 8, pr) ovv eVaio-xwfiijs
to papTvptov tov Kvptov r)pS>v.
And for the sense compare Gal.
vi. 14, e/xot Se pr) yivono Kav-
XacrBai d jir) iv Tip oravpiS tov
Kvpiov rjjjiijiv 'Itjo-ov Xpiorov.
SvVapis ©eov] A power of
God. The absence of the article
marks it as a part, exercise,
manifestation, instance, of God's
power, not as synonymous or
strictly coextensive with it. So
I Cor. i. 18, d Xdyos ydp d tov
oravpov tois piv airoXXvpeVois
piupta icniv, tois Se crto^opivon
rjpiv 8vi/ap,ts ©eov eortV.
'IovSaiip te irpwTov] Luke
xxiv. 47, eis irdvra Ta erjvij, dp£d-
pevoi drro 'lepovo-aXrjp. Acts
xiii. 46, vpiv r/v dvayKaiov irpuiTov
XaXrjOrjvai tov Xdyoj/ tov ©eov
K.T.X. 1 7. SiKaioo-vVi; ydp ©eov] See
the fuller statement in iii. 21,
ifec. The form of the word, St-
Kaiocrvvrj, not SiKatajcris (which
occurs only in iv. 25 and v. 18),
shows that its strict meaning is
the state or character of one who
is SiKaios in God's sight ; the
addition of ®eov showing that
this state is the gift of God,

I. 16, 17. 11
arvvrj yap Qeou eV avTio diroKaXvTTT6Tai ck
7n<TTeft)s ets "k'kttiv, Kadios yeypa7TTai} 'O Se
St/catos iK 7rto"Tea>s fyjcreTai.

and not earned by man. That
it is not God's personal right
eousness which is here said to
be revealed in the Gospel, is
shown both by the context and
by the absence of the article.
It is a righteousness of God;
that is, a Divine gift of right
eousness ; a plan devised by God
for man to be righteous before
Him : thus answering the ques
tion of the hook of Job, xxv. 4,
LXX. 7riiJs ydp tirrai /3poTOs StKaios
IVavTt Kvpiov; rj tis av arroKada-
picrai eavTov yewirrds yuvatKos ;
diroKaXviTTETat] Is in process
of unveiling. The tense ex
presses (as in verse 18) a con
tinuous and gradual operation ;
not in the further developement
of the doctrine, hut in its pro
gressive reception and operation
amongst men. The figure of
revelation or unveiling, the re
moval of that which obstructs
the view of something already
existing, is frequent in Scrip
ture, with reference both (1) to
truths and (2) to persons. Thus
(1) Psalm xcviii. 2, LXX. Eyvio-
pto-£ Kvptos to aonrjpiov avrov,
ivavriov twv idv<ov airiKaXvtf/e tijv
SiKaiocrvvrjv avrov. Isai. lvi. 1,
Kat to eXeos pov dTTOKaXvcpOrjvai.
Dan. ii. 28, &c. dXX' eotiv 6
©eos £V ovpaviS airoKaXvnrw pv-

crnjpia. Matt. xi. 25, EKpvi^as
ravra a7ro croi^iSv Kat o-vvetiov,
Kat avTEKaXvi/'as avrd vijiriots.
xvi. 17. 1 Cor. ii. 10. Gal. iii.
23. Eph- iii. 5. Phil. iii. 15.
1 Pet. i. 12, &c. (2) 1 Sam. ii.
27, LXX. toSe Xiyei Kvpios' d?ro-
KaXvip#£is aTreKaXvtp6rjv irpds 01-
kov 7raTpds crov k.t.X. Matt. xi.
27, Kat 10 £av /3ovXirrat 0 vids
diroKaXvi^ai. Liike x. 22. Gal.
i. 16, drroKaXvij/ai tov vtdv avrov
ev ep.01. 2 Thess. ii. 3, 6, 8.
EK 7TIOTEIDS EIS TTlOTlv] Out of
faith unto faith : a state origi
nating and resulting in faith;
beginningand ending with faith;
depending on faith from first to
last. The form of expression
resembles 2 Cor. iii. 18, dird
Sd£»7s ets Sdfav.
yEypaiTTat] Hab. ii. 4, LXX.
d Se StKatds pov ek Trio-Teius
trfo-erai, or, d Se Sikoios iK -ni-
o-teios pov i,rjcrerai. The words
were originally written of the
safety of the righteous man
under God's protection, in that
desolation by the Chaldeans
which was the subject of the
prophecy. But the same thing
is true for all times : the se
cret of the life of the righteous
is faith. And thus the clause
is three times quoted in an
Evangelical sense in the New

12

nPOS PflMAIOYS.

1 8 'A7roKaXv7rT€Tai ydp opyr/ Qeov dif ovpavov
im Traarav dcrefieiav Kal dZiKiav dvdpooirwv twv

Testament. See Gal. iii. n.
Heb. x. 38.
^rjo-erai] Shall have life; in
that fuller and higher sense in
which life expresses not mere
existence, but conscious, satis
fying, eternal being, by virtue of
union with Him who is the Life.
So, for example, viii. 13. Luke
X. 28, tovto irotEi Kat £170-17 (in
answer to the question, Tt 71-0117-
cras tfiyfjv aiaiviov KXrjpovoprjcrtu ;
in verse 25). John v. 25. vi.
S1. 57. 58,. &c-
18. diroKaXvirTETat ydp] Ob
serve the steps here marked: 1.
neglect and abuse of knowledge ;
issuing in ignorance, folly, and
idolatry (verses 18—23); 2- a
judicial abandonment by God
Himself to gross and foul cor
ruption (24 — 32).
ydp] See note on verse 16.
He has spoken of cronrjpia : but
what need of it 1 what danger
impends? The answer is, God
is revealing His purpose of
punishing sin, all sin.
opyr) ©eov] A wrath of God.
The absence of the article ex
presses a particular instance or
exercise of the Divine displea
sure. See note on SvVapis ©eov
in verse 1 6, and SiKaioo-vv#7 ©eov
in verse 17. Luke xxi. 23, io-rai
yap avayKrj p,eya\rj em T17S yi7S
Kai opyr) Tip XaiS tovtoj. Else
where the other form of expres

sion is used ; as in Eph. v. 6,
Sid Tavra ydp epxETat 17 opyr/ tov
©eov £7Tt tovs viovs ttJs airei^eias.
Col. iii. 6. Bev. xi. 18, &c.
For the combination, diroKaXv-
iTTETat dpyrj, compare ii. 5, 6rj-
iravpt^Eis crEavTip opyrjv iv rjpipa.
opyrjs Kat diroKaXvij/ews SiKaioKpi-
crids tov ©eov.
air' ovpavov] If these words
are to be connected closely with
diroKaXvTrTETai, we may compare
Heb. xii. 25, tov drr ovpaviov
[xpijpaTi^ovra]- explained fur
ther by 1 Pet. i. 12, tiuv evayys-
Xto-apeviuv vp.ds 7rvevpaTt dyita
aOocrraXivTi drr ovpavov. But
it may be better to combine air
ovpavov with dpyif, as expressing
the region from whence the
manifestation of wrath is to be
looked for. There is in process
of disclosure, wherever the Gospel
is carried, a definite and deter
mined indignation of the Holy
One against all sin, to be mani
fested in due time from the hea
ven in which He dwells, iv rfj
airoKaXvi^Et tov Kvpiov Irjcrov drr
ovpavov per ayyfiXaiv Svvdp.Eti>s
avTOv ev irvpt ipXoyds SiSovtos
iKBUrjcriv tois pr) eiSoo-iv ©eov
(2 Thess. i. 7, 8). Bev. xx. 9,
Kai KaTej3rj rrvp eK tov ovpavov
Kal Karifpaycv avrovs.
7rdo-av] Wherever found, in
Jew or Gentile. So in ii. 1, 9,
10. &c.

I- 18, 19. 13
Ttjv dXtjveiav iv dSiKia KaTe^ovTiov Sioti to 19
yvwa-Tov tov Qeov (pavepov ia-Tiv iv avToh' 6

acrefieiav Kat dStKiav] Sin a-
gainst God and sin against men.
Psalm lxxiiL 6, lxx. irepujid-
Xovro dStKiav Kat do-£/3£tav av-
ti3v. Prov. xi 5, do-E/3£ia Se
7T£pt7rt7rT£t aStKtu.
tiuv T17V dXry^Etav] The verb
Karix^v has two chief applica
tions, both easily explained by
its derivation : (1) to hold firmly;
as in Gen. xxii. 13, lxx. Kat
ISov Kptds £ts KaT€Xoptvo<s iv <pv-
Tip. Exod. xxxii. 13, Kai ko^e-
fovo-iv avnjv eis tov ataVa. Luke
viii. 15, aKovo-avTEs t6v Xdyov
Karixovcriv. Bom. vii. 6, ev a!
KaTEixdpE^a. 1 Cor. vii. 30, Kat
ot ayopa£ovr£S tus jur) KaTEXOVT£S.
xi. 2, Tas 7rapaSdo"Eis KaTexETE.
xv. 2. 2 Cor. vi. 10, ais prjSlv
exovrei Kal rrdvra kotexovtes. I
Thess. v. 21. Philem. 13. Heb.
iii. 6, 14. x. 23. &c. (2) to hold
down, restrain, hinder; as in
Gen. xxiv. 56, LXX. pi) Karex^re
pe. Buth i. 13, 17 avTOis KaTa-
crxeOrjcrecrde tov pr/ ytvicrOai dv-
8pt; Luke iv. 42, KttTEtxov avrov
Toil pr) Tropevecrdai drr avriov.
2 Thess. ii. 6, 7, Kat vvv to Kari-
Xov otSaT£...p.ovov o kotexidv apTt
£ft>s iK pio-ov yivrjTai. The latter
appears to be the sense here.
Who hinder (hold down, over
bear) the truth in (amidst, by
living in) unrighteousness. The
former usage, that of Iwlding
.firmly, however suitable to the

case of the good hearers in the
parable of the Sower (see the
above quotation from St Luke),
would give too strong a sense
for that sort of inconsistent and
involuntary knowledge which is
here described.
19. Sum] I say that they
hinder and overbear the truth:
it is not that they are left in
lielpless and hopeless ignorance
of it: because, &c.
to y viootov tov ©eov] Literally,
that of God which is matter of
knowledge. The expression is
wide, and must be interpreted
by the context; more especially
by the words of ver. 20, r) Tt
diStos avTov Svvapts Kat 0£iOTr7?.
That yvoioro's means matter of
knowledge, known, rather than
capable of being known, cogniz
able, is proved by its use in
Scripture. See, for example,
Ezra iv. 12, 13. v. 8, lxx. yvu-
crrdv eotio Tip jSacnXd on k.t.X.
Psalm lxxvi. 1, yvioo-Tos e'v rrj
lovSata o ©eos, ev Tip 'Io-paiJX
peya to ovojxa avTov. Ezek.
xxxvi. 32. Dan. iii. 18. John
xviii. 15, 16. Acts i. 19, Kat
yvaiordv EyEVETo rracriv. ii. 14.
iv. 10, 16. ix. 42. xiii. 38. xv.
18. xix. 17. xxviii. 22, 28, yvio-
OTOV iJptV eOTlV OTt K. T. X.
(pavepov icTiv] See, for
instance, Job xxxviii. — xii,
throughout. Psalm xix. 1 — 4,

14 IIP02 PHMAIOY2.
2O0eos yap avTois icbavepcocrev. Ta yap dopaTa
avTov diro KTitrews i<6o~piov toIs 7roirjp,a<riv voov-

LXX. ot ovpavot SiT/yovvrai Sd£av
©eov... eis irdcrav ttjv yrjv i£rjX6ev
d ip#oyyos avriov k.t. X. Jer. V.
21, 22. Acts xiv. 17, KaiTOt OVK
apapTvpov avTov d<j>rJKev dyaOovp-
yiuv, ovpavodev vptv vetovs Si-
Sovs Kat Katpovs Kaprrotpopovs
k. t. X. For the word ipavEpds see
Luke viii. 17, ov ydp eotiv Kpv-
irrov 6 ov tpavepov yevrjcmai, ovSe
aTTOKpvtpov o ov jxrj yvtacrBrj koX
eis (pavepov e\6rj.
iv avrots] In them. So 2 Cor.
iv. 6, iv Tais KapSiats rjpwv. Gal.
i. 16, ev spot.
E^avEpwo-Ev] Manifested it,
once for all, by the single act
of Creation, and by the constitu
tion of man's nature in reason
and conscience. See the follow
ing verse. The verb cpavepovv is
found in Jer. xxxiii. 6, lxx. and
fifty times in the New Testa
ment. 20. dopaTa] Gen. i. 2, lxx.
17' Se yij rjv ddparos Kat aKara-
o-KEvacrTos, Kat 0"KGTOS irrdvio Trjs
d/SvWov. Isai. xiv. 3, Kttt huxria
croi Orjcravpov'S o-kotcivov*;, arro-
Kpvipovs dopaTovs dvoi|io o-ot. Col.
i. 15, 16. 1 Tim. i. 17. Heb.
XI. 27, tov ydp dopaTOV ais dpaJv
iKapriprjcrev. aird KTid-eios] Ever since crea
tion. The absence of the articles
calls attention to the quality of
the act spoken of. From so
elementary an act, from so early

a moment, as that of creation it
self, God never left Himself 'with
out witness. For dird in this
sense, from, as the starting-point
of calculation, ever since, com
pare Matt. xxiv. 21, air dpxr)s
Kocrpov. xxv. 34, aTrd KaTaftoXrjs
Kocrpov. Mark x. 6. xiii. 19, a7r'
dpxr/s ktio-£o)s. Luke xi. 50. 2
Pet. iii. 4. Bev. xiii. 8. xvii. 8.
KTto-Eais] The word ktictis
seems to be used here (in its
proper sense) for the act of crea
ting : and so perhaps also in
Mark x. 6. xiii. 19. 2 Pet. iii.
4. 2 Cor. v. 17. Gal. vi. 15,
Kaivr) ktictis. Elsewhere, by the
same extension of meaning
which belongs to the English
word creation, it denotes crea
ted being; whether (1) univer
sally, as in Judith ix. 12, pacri-
Xev irdoTjs KTto-£a!s crov. xvi. 14,
cot SovXEvcraTft) irdo-a 17 ktictis
o-ov. Wisdom v. 18. xvi. 24,
17 yap ktiots crot Tip iroirjcravTi
virrjptTovo-a. xix. 6. Ecclus. xvi.
17. &c. Mark xvi. 15. Bom.
viii. 19, 20, 21, 22. Col. i. 15,
23, 7rpo)TOTOKos rracrrjs ktio-eids...
ev xdo-17 KTicrei. Heb. ix. 11,
ov Tavrrjq Tr)s ktio-eids (not belong
ing to this visible creation). Bev.
iii. 14, ike. or (2) particularly;
as viii. 39, ovte tis ktio-is iripa.
Heb, iv. 13, ovk eoriv ktictis
aipavrji ivunnov avrov. 1 Pet. ii.
13, viroTayijTe 7rdo-i7 dvOpanrivn

I. 20.

15

fxeva KaBopaTai, rj Te dittos avTov dvvapis Kal
6ei0Tri$, ets to elvai avTovs dvairoXoyrjTovi,

KTio-et (every human institution
or ordinance). Kocrpov] Properly, (i) order,
arrangement, apparatus, and in
the lxx. the word scarcely ad
vances beyond this its strict
sense : it still requires a genitive
of explanation. Gen. ii. i, d ov-
pavos Kat rj yrj Kat 7rds d Ko'trpos
avTiiV. Deut. iv. 19, tov 77X10V
Kai T77V crtXrjvrjv Kal tovs dorEpas
Kat irdvra tov Kocrp.ov tov ovpavov.
xvii. 3, iravTi Tip Kocrpm Tip ek
(belonging to) tov ovpavov. Isai.
xxiv. 21. (2) In the Apocrypha
the sense of universe is fully
established. Wisdom vii. 17,
EiSfvat avoraortv Kocrpov Kat evep-
yetav otoixeiW. xi. 17, KTicracra
tov koctjxov i£ a/xdpipov VX17S. 2
Mace. iii. 12, TeTiprpnivov Kara
tov crvjinravTa koo-jx.ov. vii. 9, 23,
0 tov Koarjxov j3acriXeus...6 tov
kocjuov KTicrTrjs. xiii. 14. And
so throughout the New Testa
ment; as in John i. 10, iv t<S
Koo-ptd 17V, Kat d Koo-pos St avrov
eyeveTo. Acts xvii. 24, d ©eos
o 7roii7cras tov Koo-p,ov Kat irdvra
Ta ev avTip. (3) Side by side
with this sense we find a special
appropriation of the word to the
world of men; as in John i. 10,
29, d Kocrpos avrov ovk eyvio. ..tiJv
dpapriav tov Kocrpov. in. 16, 17.
iv. 42. vi. 33, 51. vii. 4, 7, &c.
(4,) At length the term sinks
into one of disparagement and

reproach, denoting either (a) the
world of sense and matter, in
contrast with spirit and heaven;
as in the phrases Ta oroixeta tov
Ko'o-pov (Gal. iv. 3. Col. ii. 8,
20), jxipipvdv ra tov koo-jhov (op
posed to psptpvdv rd tov Kvpiov,
1 Cor. vii. 33, 34), &c. or (/?)
the world as affected by sin,
and lying under God's displea
sure. 1 Cor. xi. 32, tva pr) avv
Tip Kocrpm KaraKpiduipev. Eph.
ii. 2, 1 2, d^Eot ev Tip Kocrpvi. Heb.
xi. 7, 38. James i. 27. 2 Pet.
1. 4> rrjs iv tu Koo-piu ev imOvjxiq.
(pOopas. ii. 5> 2°> Tc' pido-para
tov Ko'o-pov. 1 John ii. 15, 16,
17. iv. 4, 5. v. 4, 19, d Ko'o-pos
oXos ev Tip Trovrjpm KEtTat.
tois irotifpao-tv] Eph. ii. 10,
avrov ydp icrjuev iroirjpa. Psal.
Ixiv. 10, LXX. avifyyetXav Ta
Ipya tov ®eov, Kat Ta rroirjpaTa
avrov crvvrjKav. cxliii. 5> 'P-€'
Xirrjcra iv rrden Tots epyots o-ov,
iv TTOirjjxacri tQsv xe'P<3v o-ov epe-
Xe'tidv. In the Book of Eccle-
siastes it occurs almost twenty
times; as in iii. n, to Troirpia
o hroirjo-tv 6 ®eos. vii. 13, i8e
Ta TroirjpaTa tov ®eov. viii. 17.
xi. 5. The usage of this word
points at least as much to deeds
as to works; to things done as
to things made. And thus the
reference here will be not only
to what are called the works of
Nature, but also to the acts of

16

npos pnMAioYS.

2iStoTt 7^oVTes tov Qeov ov% ois Qeov iSo^acrav
$ rivxapicTTriiTav, dXXa ip\aTaiwQr\<rav iv toI<z

God's Providence and of His
moral government of the world.
voovpeva Ka^opaTat] The for
mer word expresses the exercise
of mind and thought upon the
subject, the latter (in strong
metaphor) the result. The in
visible things of God, perceived
by tlie help of His acts, are made
visible to the eye of the mind : rd
dopara voovpeva Ka9opdrai.
voovpEva] Matt. xxiv. 15, d
dvayiviuo-Kiov voeitio. 2 Tim. ii. 7,
voei o Xeyo), i&c.
Kaflopdrai] Num. xxiv. 2,
LXX. BaXadp...Ka6opa tov Io--
par)X EorpaTOireSevKOTa KaTa ipv-
Xds. Job X. 4, r) iSWep /3poTos
opa. KaOopas;
dtStos] Jude 6, Seo-pots aiSt'ois.
Wisdom ii. 23, d ®eds ektio-e tov
dvOpunrov irr acpOapcria, ko.I ei-
Kova ttJs tSi'as d'tSidrijTos ettoiijo-ev
avrov. vii. 26, drravyacrpa yap
tCTTl CpOiTOS a'iSiov.
Svvapis Kat 6etdTr;s] 2 Pet. i.
3, Trjs 0£tas SvvapEais avrov.
BcUrrrjs] Divinity, Godlike
character, possession of Divine
attributes; not Deity, Godliead,
which is Oeorrjs. Of Oeorrjs also
we have one example in Scrip
ture ; Col. ii. 9, iv avrip KaTOiKEt
irdv to irXifptopa T77S OcorrjTOs 0-00-
paTtKws. Neither form is found
in the lxx. In Wisdom xviii.
9, we have tov T'rjs ^cio't^tos
vopov.

ets to Etvat avrovs] Unto their
being (to the end t/iey may be)
without excuse ; that is, if they
believe not. The manifestation
of God in Nature and Provi
dence is designed to deprive un
belief of its excuse. Acts xiv.
17, ovk dpdprvpov avrov acprJKtv.
For the phrase eis to ilvai see
also iii. 26. iv. 11, 16. viii.
29. xv. 16. Eph. i. 12.
avTovs] Befers to avo'pmjndv
in verse 18.
dvaTroXoyrfTovs] Destitute of
apology or self-defence. So ii. 1.
21. yvdcTEs tov ©eov] See
verse 19.
sSofao-av] The word express
es to make glorious ; that is, to
show forth the perfections of a
Person. Sometimes it is applied
to the act of God Himself; as
in John xii. 28, IlaTEp, Sd£ao-dv
o-ov to ovopa. xvi. 14. xvii. 1,
4, 5. Acts iii. 13. Heb. v. 5.
Sometimes to the reflexion of
God's self-manifestation, in the
adoration or devotion of man;
as in Matt. v. 16, ovrios Xap.-
\j/aToy to <pi3s vpiuv l/J-rrpocrdcv
tiSV dvOpoiTriDV, oVa>s...So£do-ioa-tv
tov iraTEpa vpuv tov ev Tots ov-
pavois. ix. 8. xv. 31. 1 Cor.
vi. 20. Gal. i. 24. Bev. xv. 4.
&c. They did not, either in wor
ship or obedience, recognise the
perfection of God's character, as
manifested in His works and

I. 21

17

CiaXoyicrpioTs avTwv Kal irrKOTirrdtj rj davveTos
avTwv KapBia. (pd&KOVTes elvat aocpol ipwpdv- 22
dtjtrav, Kal ijXXa^av Tt)v So^av tov d(pddpTOU2^

ways. So Isai. xliii. 23, lxx.
ov8e ev rais OvaCais o"ov e8d£ao-a's
p.e. Dan. v. 23, Kat tov ©edv,
ov 17 n-voT/ crov ev tq Xap' avTov
Kat 7rdcrat at dSot crov, avrov ovk
eSdfacras. sSofao-av 17 rjixapicrrrjcrav]
Psalm 1. 23, LXX. Ovaria alvicraos
8o£dcrei p,e.
i7vxapiOTi70-av] A verb not
found in the LXX., though it
occurs forty times in the New
Testament. Judith viii. 25.
Wisdom xviii. 2. 2 Mace. i. 11,
ek peyaXwv kivSvviov wo tov ©eov
o-Eo-iocrpEvoi, ptydXios evxaptoTov-
p£v avro).
ipuaTauLBrjcrav] 2 Kings xvii. 1 5,
16, LXX. Kat iiropevOrjcrav orricria
tiuv paratttiv, Kat iparaiiidrjcrav . . .
Kat iiroirjcrav eavrots xwevpa, Svo
SapdXeis, Kat irroirjerav aXcrrj, ko!
rrpocracvvrjcrav Tcdcrrj rrj Swapti
tov ovpavov, Kal iXaTpevo~av Tip
BdaX k.t.X. 1 Sam. xxvi. 21.
1 Chron. xxi. 8. Eph. iv. 17,
Ta E6V17 irepra-aTEt ev paraioTrjTi
tov voos avTiSv.
iv tois] In, as the field or
region in which the infatuation
was incurred.
SiaXoyto-pots] Psalm xciv.
11, lxx. (1 Cor. iii. 20) Kvpios
yiviuo-K£t tovs StaXoyiO"povs tiuv av-
Opwrrwv, oti Eto-t pdraioi. Matt.
xv. 19, StaXoyto-pot Trovrjpoi.
Mark vii. 21. ot StaXoyto-pot ot

kokoi. James ii. 4, Kpnal 81a-
Xoyio-ai3v rrovrjpwv.
eo-KOTto-617] The three forms,
CTKOraflO, CTKOTl^U, CTKOTOO), &VG
found in the lxx.; the first
usually as an intransitive verb,
as in Eccles. xii. 3, Kat o-Kordo-ov-
fiv at /3\e7rovo-at ev Tats orrats.
The metaphorical use is first
seen in Psalm lxix. 24 (quoted
in Bom. xi. 10), crKOTio-Br/Tuicrav
01 oipoVXpot avriov tov pr) /3Xe'-
iretv. Eph. iv. 18, icrKOTiapivoi
TjJ Stavoia ovtes.
do-vveros] See verse 31, dcrvv-
erovs, do-vv0erovs. Matt. xv. 16.
Mark vii. 18.
do-v'v£Tos KapStd] Psalm Ixxvi.
6, LXX. irapaxOrja'av irdvTEs ot
do-vverot rrj KapSta.
22. cpdcTKovres] Gen. xxvi.
20, lxx. Acts xxiv. 9. xxv. 19.
In Bev. ii. 2, tovs XeyovTas
Eavrovs airooroXovs, the received
text has (pdo-KovTas.
crocpol epiopdv^o-av] Isai. xix.
II, LXX. ot crotpol o"vpj8ovXot tov
jSao-tXeios, 17 fiovXr) avriov piopav-
6rjcr£Tai. xliv. 25, ti)v /3ovXi)v
avTiSv piopaiviov. Jer. x. 14,
ipwpdvSrj iras avdpwrros dird yvio-
o-eios. Ii. 17. I Cor. i. 20, 7rov
aotpos ;...ovxt epiopavev 6 ©eds
T17V aodjiav tov Kocrpov; Compare
Matt. v. 13, e'dv Se to dXas
p<i>pav8rj k.t.X.
23. ijXXafav] Psalm cvi. 20,

18

FIPOZ PfiMAIOYS.

Qeov iv optoioopiaTL eiKovos (pdapTOv dvOptowov

24 Kat TreTeivwv Kai TeTpairoccov Kai epireTwv. 010

Bio

LXX. Kat ^XXdfavro rr)v Sd|av av-
Tiov ev opotiopan poo"Xov k.t.X.
Sd|av] Glory is the effulgence
of ligM. A candle set under a
bushel would have no glory.
Luke xi. 33, ovSets Xvxvov dipas
eis KpvTrrrjv Tidrjcriv ovSe iurd rdv
poSiov, aXX EiTt tiJv Xvxvt'av, tva
ot Eio-iropEvdpEvoi to ^>ios pXerrta-
o-tv. Applied to a Person, it
is the manifestation of excellence.
The Shechinah was the glory
of tlie Lord in outward dis
play. 1 Kings viii. n, lxx.
hrXrja-e So£a Kvpiov tov oikov
Kvpt'ov. Whatever manifests
the character of God, whether
in power, wisdom, or love, is
called in Scripture His glory.
John xi, 40, ovk eiitov 0-01 on
Eav TrioTEvo-ijs 01^17 ti)v Sdfav tov
©eov; tov dcpddprov ®eov] I Tim. i.
17, Tip Se /3acriXti twv ataiviov,
d<j>8apTU> dopdro) povio ©Eip. The
word d<p8apTos is equivalent (in
this connexion) to d po'vos £xo>v
d^avao-t'av in 1 Tim. vi. 16.
Compare Wisdom xii. 1, to ydp
a<p8apTov crov irvivpd icrnv iv
Tra.cn. iv dpotiopart] The construc
tion of dXXdo-o-£tv in Classical
Greek is with tivos, dvrt Ttvos,
or (rarely) tivi. The Hellenis
tic usage is either (1) the last
of these; the dative expressing
that by the instrumentality (that

is, by the substitution) of which
the exchange is made; as, for
example, in Levit. xxvii. 10,
sdv Se dXXdcrcrcov dX\a£rj KT17VOS
KTrjvei k.t.X. or (2) ev Tin, as
here. Tliey changed the glory of
God in (so as to consist in) like
ness of, &c. In other words,
They exchanged it for. See also
verse 25, p,£Ti7XXa£av ti)v dXrj-
daav tov ©eov ev Tip i^evSei.
opouopaTi cikovos dvflpioVov]
A likeness of (consisting of ) an
image of a man: eiKovos is an
explanatory genitive, answer
ing the purpose of 10s eTSos in
Ezek. L 26, LXX. opoiiopa 10s
etSos dvflponrov. Elsewhere we
have, in the same sense, dp-oimpa
dvflpiuVov alone ; as in Ezek. i.
5. The words opoiiopa and £t-
kiov are found in apposition in
Deut. iv. 16, LXX. irdo-av EiKova,
opoiiopa apcreviKOV Kat OrjkvKov
K.T.X. etKovos cp8. dv^pioirov] Man
is himself called in 1 Cor. xi. 7,
etKiov Kat 8d£a ©eov, in allusion
to Gen. i. 26, 27, lxx. kot'
EiKova ®eov irroirjcriv avrov. V. I.
ix. 6. Compare Gen. v. 3, 'ASdp
. . . iyevvrjcrt Kara rrjv iSe'av avrov
Kai Kara Tr)v EiKova avrov (of
himself), Kai imovopacre to ovopa
avrov 2176*.
TTETElVlOV Kat T£Tpa7rd8a)v Kat
EpITETlOv] ActS X. 12, EV ill V7rijp-
X£V 7rdvTa rd TErpdiroSa Kat ip-

I- 24- 19
7rape$coKev aiiTous o' Geos eV t«?s imdvpLiais twv
KapdiiSv avTwv ets aKadapcriav tov ciTipa^ecrdai

irera ttJs yijs Kai Trereiva tov
ovpavov. xi. 6. James iii. 7,
7rdo-a yap ipvcris Brjpiwv te Kai
irereiviuv epireriov re Kal evaXtoov
k.t.X. Compare Deut. iv. 16 —
18, LXX. prjrroTe dvop.rjcrr]T€, Kal
iroirjcrrrre vp.iv avrois yXvirrdv
opoiiopa . . . iravros kti^vovs ... irav
ros opveov 7rTepa)Tov... iravros ep-
irerov k.t.X.
24. 7rapeSu)Kev] Surrendered,
handed them over, gave them up
to : that is, ceased to restrain
them by the strivings of con
science ; left them to themselves :
see verse 28. In Eph. iv. 19,
the preceding step, their sur
render of themselves to evil, is
similarly expressed : oitives dir-
rjXyrjKoTK EavTovs irapib\i>Kav rrj
acreXyeia Ets ipyacriav aKadapcrias
rracrrjs iv irXeovef 1'a.
7rape'8fc>K€v avrovs d ®eds] This
thrice-repeated phrase, 7rape-
Soikcv avrovs 0 ®eos...eis aKa-
8apcriav (verse 24), 7rape'8o)Kev
avTovs 0 ©eos eis rrdBrj artptas
(verse 26), irapeSaiKev avrovs o
®eds eis dSoKtpov vovv (verse 28),
shows that the whole passage
from verse 24 to verse 32 is
descriptive of one stage, not of
two stages, in the deterioration
of the Gentile world; that,
namely, in which the Divine
influence is withdrawn (Hosea
iv. 17, Ephraim is joined to
idols: let him alone), and the

sinner has the sin which he
has chosen sealed upon him
(Psalm lxxxi. 11, 12, Israel
would none of me : so I gave
them up unto their own hearts'
lust). iv rais] In the lusts of their
hearts; as the field or region in
which the abandonment acted.
It might even be understood of
the yoke under which the sinner
passes, who is abandoned to his
own lusts; as in the phrase
perpetually recurring, in the
Book of Judges especially, irapa-
SiSdvai ev x£'P' tivos. Ezra ix. 7,
LXX. ev rats dvopi'ais rjpwv 7rape-
todrjjxtv . . .iv XuPl /3ao-iXeiov tiov
e0viov ev popipata Kat ev at,ypa-
Xioo-ia, Kat ev Siapirayr) Kat ev
aio-xvvrj irpocrdrrrov r;pi3v. And
thus the words ev rais eirt^vpiats
ets aKaBaptriav here would be
come still more exactly parallel
to the rrj dcreXyda eis ipyacriav
aKadapcrias of Eph. iv. 19, as
quoted in a preceding note.
Surrendered them so as to be in
(the hand or power of) the lusts
of their hearts unto (to work)
impurity. tov aTipd£,ecr6ai] For the sake
or purpose of, &c. as in Matt.
ii. 13, tov drroXicrai. iii. 13, rov
paTTTio-8r)vai. xiii. 3, i£rjX0ev d
o-ireipiov tov cnretpetv. &c. The
peculiarity here is the combina
tion with the passive infinitive

20

npos PflMAIOYS.

2 5Tti (TodjuaTa avTwv iv ai/TOts, diTives fxeTrjXXa-
£av tyjv dXtjdeiav tov Qeov ev tw ^JsevSei, Kai
itreftdcrdricrav ical iXaTpevcrav t?i KTicrei irapa

(dnpd££o-0at) and its preceding
accusative (Tdoiupara). Compare
Luke xxi. 22, on r)p.ipai ekSik^-
o-etos avrai dcriv tov TrXrjcrBrjvai
irdvTa rd ye.ypapp.iva. Compare
dnpias in verse 26.
dnpd£eo-0ai] See 1 Thess.
iv. 4, etSevat eKaorov vpiov to
lavrov o-kevos KTacrdai iv dyiacrpiS
Kal Tipij. 25. oitives] Whosoever, any
who, as being persons who, for
that they ; thus approaching the
Latin usages of qui with the
subjunctive. pEn7'XXa£av] As in verse 26.
This compound is not found
elsewhere in the New Testa
ment or Septuagint; but it
occurs nine times hi the 2nd
Book of Maccabees.
dA.i7#£iav...i/'Ev8£i] Truth is
reality, that which is : a lie is
a nonentity, that which is not.
Hence i^evSos is often in Scrip
ture the name for an idol. An
idol, as an object of worship, is
a nonentity: it is a block of
wood or stone, and nothing
more. So 1 Cor. viii. 4, otSapEv
on ovSev eiSuXov ev Koo-pio. Com
pare Isai. xliv. 19, 20, lxx. rd
Xotirov avrov eis {SSiXvypa irroi-
rjcre, Kal TrpocTKVvovcriv avrip...
ovk epetTE on ij/tvBos iv rrj $e£ia.
pcv. Jer. iii. 10, ovk iirecrTpdiprj
wpos pe...a\X' eirt tj/evSci, (prjai

Kvpios. X. 14, ijjevhr) [>f/€vcrq]fX<o-
vevcrcv, ovk item irvevpa ev avrots.
ev rip] Tliey exchanged the
reality of God in (so as to consist
in) that which is a lie. See
note on verse 23, ev dpotiopan.
icrefSdcrOrjcrav] The verb o-e-
pd'Cecr8ai is not elsewhere found
in the lxx. or New Testament.
The common form is cripecrdai
(as, for example, Isai. xxix. 13,
lxx. quoted in Matt', xv. 9, and
Mark vii. 7, pdrrrv Se o-E/Jovrat
pc). But the substantive o-£-
pacrpa, an object of worship,
occurs in Wisdom xiv. 20. xv.
17. Bel 27, tSov Sr) Ta crejSacr-
paTa vpiov. Acts xvii. 23, dva-
0£iopiov rd CTE/3do"paTa vpiov.
2 Thess. iL 4, eirt irdvra Xeyope-
vov 8eov 1) crifiacrpa.
EXo'rpevo-av] See note on
verse 9, 10 XaTpevio.
rj) KTto-Et] The creation; the
universe of created being. A
general expression, justified by
the strange variety of the ob
jects of idolatrous worship in
different ages and nations.
Compare Deut. iv. 16 — 19. For
the word, see note on verse 20,
KTICTEIOS. irapd] Literally, beside, pa
rallel to; and so, in compa
rison with, and by implication
(usually, but not necessarily) in
favourable comparison with, be-

I. 25, 26.

21

tov KTicravTa, os io~Tiv evXoytjTos ets toi)s aiw-
vas' dpujv. Bia tovto irape^wKev avTOvs 6 ©eos 2 6
ets iradt] aTipiiav a't Te ydp dtjXeiai avTcov
pieTriXXaj^av Tnv (pv<riKr)v ^prjaiv ets tt)v irapa

yond, more than; as here, and
iv. 18, Trap' fXiriSa. xi. 24, irapd
tpvcriv. xii. 3, irap 6 8ei tppoveiv.
xiv. 5, KptvEt rjpipav Trap' rjfiepav.
Luke xiii. 2, 4, dpapnoXoi Trapd
iravras. . .ocpeiXirai eyevovTo 7rapd
7ravras tovs dvflpioirovs. Heb. i.
9, expicrev ere 6 ©eos-.-eXoiov
ayaXXtao-£ios rrapd tovs perdxovs
crov. In other passages a com
parative precedes rrapd, denning
its sense : as itXeov (Luke iii.
13), itXeiovos (Heb. iii. 3), KpeZr-
tov (Heb. xii. 24), KpeiTTocriv
(Heb. ix. 23), Siatpopwrepov
(Heb. i. 4), iJXdrTioo-as, rjXarTto-
ft-evov (Heb. ii. 7, 9).
tov KTio-avra] Eccles. xii. 1,
LXX. fivrjcrBrjTt tov KTto-avrds cte.
Isai. xiv. 8, eyio £ipi Kvpios d
KTto-as cte. Eph. iii. 9, iv rip
®£ip no ra 7ravra ktictovti. Col.
iii. 10, Kar EiKova tov Krto-avros
avrov. Bev. iv. 11, on o-i? ekti-
cras ra irdvra, Kat Sid to 8eXrjpd
crov rjcrav Kai iKTicrBrjcrav. <fcc.
evXoy^rds] See ix. 5, and
note. -Mark xiv. 61, d Xpiords
d vtos tov evXoyrjTOv. Luke i.
68, evXoyijrds Kvpios o ®eos tov
'Io-par;X. 2 Cor. i. 3. xi. 31, d
tov EvXoyijrds £ts tovs aiiovas.
Eph. i. 3. 1 Pet. i. 3.
eis tovs aiiovas] The same
precise form is found in ix. 5.
V. E.

xi. 36. xvi. 27. Luke i. 33.
2 Cor. xi. 31. Heb. xiii. 8.
Other combinations found (like
this) in the lxx. are, 8t* atiovos,
eis rov aiiova, eios tov aiiovos, eios
aiiovos, eios eis tov aiiova, eios eis
tovs aiiovas, ets tov aiiova Kai
eireKeiva, eis tovs aiiovas Kal en,
eios tov atiovos en, eis tov aiiova
Xpdvov, eis rov aiiova tov ailoVos,
£ts aiiova aiiovos, tov aiiova Kat
en-' aiiova Kai en, eios aiiovos nov
aitovtov, eis tov aiiova Kai eis tov
aiiova rov aiiovos. Amidst this
great variety of phrases, the
double plural form, eis tovs aiio
vas nov aiioviov, appears to be
used only in the New Testa
ment (Gal. i. 5. Phil. iv. 20.
1 Tim. i. 17. 2 Tim. iv. 18.
1 Pet. iv. 11. Bev. i. 18. iv. 9,
10. v. 13. vii. 12. x. 6. xi. 15.
xv. 7. xix. 3. xx. 10. xxii. 5).
26. Std rovro] That is, be
cause of their wilful and obsti
nate idolatry. So 816 in verse
24. Both are explained by the
words, Kadtos ovk iSoKipacrav tov
©eov exeiv ev eiriyvooo-ei, in verse
28. trdOrj driplas] Passions of in
famy. Col. iii. 5, rd piXrj rd
eirt T17S yijs, iropveiav, aKaOapcriav,
irddo<s, imOvpiav KaKrjv. I Thess.
iv. 5, pi; ev rrddei im8vpias. For
E

22

IIPOS PHMAI0Y2.

27<pvcrtv, d^uotws Se Kal ol dpcreves d<pevTes ttjv
<pV(TiKr\v xprjcriv Tr\<s dtiXeias e^eKavdrjcrav ev ty\
ope^ei avTwv ets dXXtjXovs, dprreves iv dpa'ea'iv
ty\v dtT'Xfip.otTVVtjv KaTepya"Cpp.evoi Kai ttjv dvTi-
piKrdiav r\v eSet t»?s irXavrj'i avTiSv iv iavTois
28d7roXap./3dvovTe<i. Kal Kadio's ovk e&OKipLacrav tov

2,.

Or omit Si. Or read re.

dri/j-ia';, compare dnpd£eo-0at in
verse 24.
27. do-xijpoo-vvijv] Bev. xvi.
IS- ,
dvnpio-^tav] 2 Cor. vi. 13,
T17V Se avrrjv dvTijiicrBlav.
irXdv^s] Literally, wandering,
error. But the word expresses
in Scripture that sort of delu
sion which is at once wilful,
immoral, and corrupting. See,
for example, 1 Thess. ii. 3, ovk
iK irXdvrjs ovSe ef aKaOapcrias ovSe
ev 80X10. 2 Pet. ii. 18. iii. 17.
Jude II, ri) irXdvrj tov BaXad/x
picrOov itjexvdrjcrav.
diroXap/3dvovT£s] The word
has two chief senses. (1) To re
ceive back; either (a) simply, as
in Luke vi. 34, 8avet£ovo-iv tva
airoXd/3ioo-tv rd Icra. xv. 27, on
vyiaivovra avrov direXaj3ev. &c,
or (j3) as a thing earned, merited,
or promised; as here, and in
Luke xxiii. 41, dfta ydp tov
irrpd^ap.ev drroXap.f$dvopev. Gal,
iv. 5, iva ttjv vto0eo-i'av drroXdj3(o-
pev. Col. iii. 24. 2 John 8. &c.
And ( 2 ) to take apartfrom others;
as in Mark vii. 33, aTroXa^ope-

vos avVov a7ro tov oxXov.
28. eSoKtpao-av] From the
root Sexopat comes Soxtpos, ac
ceptable, approvable, worthy (xiv.
18. xvi. 10. 1 Cor. xi. 19.
2 Cor. x. 18. xiii. 7. 2 Tim. ii.
15. James i. 12); and SoKiprj,
which is (1) a trial of worth,
a proof by testing (2 Cor. ii. 9.
viii. 2. ix. 13. xiii. 3. Phil.
ii. 22); and (2) sometimes (as in
v. 4) the result of such a test,
tried worth, experienced good
ness. Also SoKtpiov, a test or
criterion, James i. 3. 1 Pet.
i. 7. Hence the verb Soki-
pd£eiv, connected with SoKipos
as probare with probus, and
having, like probare, the two
senses, of proving and approv
ing; trying, and accepting after
trial. Thus (1) to discriminate;
as in xii. 2, eis to SoKipd^eiv
vpds Tt to OeXrjpa tov ©eov.
Luke xii. 56, to irpdo-ioirov tjjs
yr)s Kat tov ovpavov oiSare SoKipd-
fetv, tov 8e Kaipov tovtov irios ovk
oiSaTE 8oKipa£eiv; xiv. 1 9, iropevo-
p,at SoKtpdo-at avTa. 1 Cor. iii.
13, to Ipyov dirotdv eoriv to irvp

I. 27, 28.
Qeov ex€lv *v iTriyvwcrei, wapeBiuKev «i/toi)s d
0eos ets d^oKifxov vovv, Troieiv Ta pit) KadrjKOVTa,

23

avTO SoKipdcrei. xi. 28, SoKipa^erio
Se av0pto7ros savrdv. 2 Cor. viii.
8, to ttJs vperepas aydrrrjs yvrjcriov
SoKi/jid^iov. xiii. 5, eavTovs Soki-
pd£eTe. Gal. vi. 4, to Se epyov
eavTOV SoKipa^eVio eKaoros. Eph.
v. 10. 1 Thess. ii. 4, ©eip no
SoKipd^ovn ras KapStas rjpiov.
V. 2 l,irdvTO Se SoKtpd^ETE. I Tim.
iii. 10, Kal ovrot Se SoKipa£e-
o-^ioo-av irpiorov. I Pet. i. 7, ^pv-
o"iov tov arroXXvpevov Sid irvpds
Se SoKipa^ope'vov. 1 John iv. 1,
8oKijjid£eTe rd irvevpara. See
also Job xxxiv. 3, lxx. ovs So-
Kip.a£ei Xdyovs, Xdpvy£ Se yeverat
/3pioo-iv. Psalm xxvi. 2, Soxtpa-
0"Jv p£, Kvpte, Kat ireipacrov p.e"
irvpiocrov tovs vecppovs pov Kal
tt/v KapSiav pov. Prov. xvii. 3,
locrirep SoKip,d£erai iv Kapivio dp-
yvpos Kat xP"o-ds. Zech. xiii. 9,
xvpioo-a> avrovs 10s irvpovrai to
dpyvpiov, Kal SoKtpto avrovs 10s
SoKtpd^erat to xpvctW. &c. And
(2) to approve ; as here, and
xiv. 22, ev w SoKip,d£ei. I Cor.
xvi. 3, ovs Eav SoKtpdcrryre. 2 Cor.
viii. 22, ov iSoKipdcrapev iv iroX-
Xots iroXXaKts OTrovSaTov dvra.
1 Thess. ii. 4, SeSoKipdcrpeBa vird
rov ©eov mcrTevSrjvai to evayye-
Xiov. Here, as in the last quo
tation (1 Thess. ii. 4), the usual
accusative after the verb is re
placed by the infinitive. Even
as they did not approve to have
God, &c. In two passages, ii. 18,

and Phil. i. 10, the sense of
SoKtpd^etv is doubtful, because it
is combined with a word equally
ambiguous, rd 8ta<pepovra. To
discriminate things that differ :
or, to approve things that excel.
See note on ii. 1 8, SoKipd^eis rd
Sia^epovra. tov ©eov exeiv ev £iriyvioo"£i]
An unusual phrase, which may
be compared with Phil. i. 7,
Sid to e^Etv pe ev tt) KapSta, vpds.
ii. 29, tovs toiovtovs evnpovs
exere. I Tim. iii. 4, reKva exovto
ev vn-orayrj. Philem. 17, el ovv
pe exeis Kotviovdv. For the sense,
see 1 Cor. xv. 34, dycioa-iav ydp
®eov rives e^ovo-iv.
eiriyviocret] On-knowledge; fur
ther, deeper, fuller knowledge.
Compare, for example, 1 Cor.
xiii. 12, apn yiviocrKOi ix pepovs,
Tore Se eiriyvioo-opat KaSws Kal
irreyviacrBrjv. Phil. i. 9, iva r)
dydirrj vpiov en paXXov Kal jxaX-
Xov rrepicrcrevr) iv imywcrei Kal
rrdcrrj alcrdrjcrei. &C.
dSoKijiov] The opposite of
SoKipos (see note on i8oKipao~av
above). Unacceptable, unap-
provable, unworthy , rejected on
trial, refuse, reprobate. Prov.
xxv. 4, lxx. Isai. i. 22, to dp
yvpiov vpiov dSoKipov. (Compare
Jer. vi. 30, dpyvpiov diroSeSoKt-
pacrpevov KaXecrare avrovs, on
drrehoKipacrev avrovs Kvpios.)
1 Cor. ix. 27, prj irios aXXois K17-
£2

24

npoz pnMAioYS.

2L)7re7rXtjpu)p:e'vovs irdcrr] dSiKia. KaKia 7rovrjpia 7rAe-

29. Or irovqplif irAeoM^a. Kadf. Or kukIi} iropvelq. T\eove£lf.

pv£«£ avrds d&oKipos yeviopai.
2 Cor. xiii. 5, 6, 7, e? p.rjTi d8d-
Kijuoi icrre k.t.X. 2 Tim. iii. 8,
avOpioiroi KarecpOappevoi tov vovv,
a&oKipoi irepl ttjv rricrriv. Tit. i.
16, ®eov dpoXoyovo-tv eZSevoi,
rots Se epyois apvovvrat, /3SeXvk-
toI ovtes Kat an-Eio'sts Kat irpds
7rdv Epyov dyatfdv d&oKipoi. Heb.
vi. 8, [y^] dSoKijios Kal Kardpas
Eyyvs, 17s to teXos eis Kavo-iv.
There is possibly an intended
contrast here between eSoKipa-
crav and aSoKtpov. As they re
fused to have God in knowledge,
God surrendered them to a refuse
mind. Or, as they approved not
the having God in knowledge,
God surrendered them to a repro
bate mind.
vovv] Not only the life, not
only the heart, but the very
mind is spoilt and ruined. Tit.
i. 15, tois Se pepiappEvois Kal
airurrois ovSev Kadapov, dXXd p£-
ptavrai avriov Kal d vovs Kal 17
0-VV£lSl70"lS. iroietv] The dSoKipos vovs
shows itself in the habitual com
mission, without restraint or
remorse, of wicked acts. Psalm
lxxxi. 13, LXX. rropevcrovTai iv
Tots iTriTrjb'ev/j.acriv avriov.
Kae^Kovra] Exod. v. 13, LXX.
ra epya vpiov rd KaBrjKovra Ka8'
rjpepav. 2 Mace. vi. 4, en Se rd
pr] KadrjKovra evSov elcrcbeooVTiov.

Acts xxii. 22, ov yap KadrjKev
avrov £f)v. Elsewhere d ovk
dvrJKev (Eph. v. 4).
29 — 31. Four of the terms
here applied to the heathen
world (and in substance several
others) are found in 2 Tim. iii. 2,
3, in the description of a pre
dicted corruption of the Church
itself: dXafdves, irreprjcpavoi, yo-
vevctiv arreiBeis, dcrropyoi. Of
so little avail is nominal Christi
anity even in checking the worst
passions. 29. irEirXi7piopEvovs] The con
struction of this passive varies
between (1) the genitive, as
in xv. 14, ireirX^piopevot iraoi7S
yvioo-Eios. Acts xiii. 52, EirXr;-
povvro xapds Kal irvEvparos dytov.
2 Tim. i. 4, tva xapds rrXrjpiodia
k.t.X. (2) the dative, as here, and
2 Cor. vii. 4, irerrXrjpiopai tjj
irapaKX/70-et k.t.X. (3) the accu
sative, as Phil. i. 11, ireirXrjpio-
pevot Kapvov SiKaioo-vvrjs. Col. i.
9, tva TrXrjpioSr^Te ttjv iiriyviocnv
tov SeXr/fxaros avrov k.t.X.
aSiKtd KaKia irovrjpia rrXeove-
£la] The catalogue, however
apparently miscellaneous in its
later items, begins with four
comprehensive heads of evil :
(1) unrighteousness, a general
disregard of relations Divine
and human; (2) viciousness, a
general depravity of character ;

I- 29, 30.

25

ove^ta, /ue(TToi)s tpdovov (povov e'jOtSos S0A01/ ica-
Kotjdeias, ¦^fiOvpia-Tas, KaTaXaXovs, 6eo(TTvyeis,30

(3) villany, an unprincipled
worthlessness of life; (4) grasp
ing, a selfish greediness of get
ting, whether in the form of
covetousness or sensuality (see
I Thess. iv. 6, to pr) vrrepfSaiveiv
Kai 7rXeoveKTETv ev tio irpdypan
tov aoeAcpov avrov).
Peo-tovs] Matt, xxiii. 28,eo-io-
6ev Se eore pecrTot viroKpicreios
Kai avopias. James iii. 8, pson)
lov 8avar>j<p6pov. 2 Pet. ii. 14,
ocpOaXpovs exovres pecrrovs jnoi-
XaXtSos. <j>86vov cpovov k.t.X.] In the
dark list which follows we ob
serve (1) a preponderance of
that class of sins which we cha
racterize as works of the devil
over those of the world or of the
flesh, which last have been ex
hausted in the description of
the foregoing stage of depravity
(verses 24 to 27) : (2) an occa
sional regard to alliteration, by
way of giving point and em
phasis ; as in the case of <p86vov
(pavov, do-vveVovs ao-vv#£rovs' (3)
a disregard of rhetorical art ;
as, for example, in descending
from cpdvov to IptSos, from 8eo-
o-rvye'is to vj3pio-rds, &c. but (4)
a real and inartificial sequence
and connexion of thought, each
word having some natural rela
tion to that which precedes and
follows it : as, for instance, <po-
vov standing between epdovov

and eptSos, the former its fre
quent motive, the latter its
common accompaniment ; iirep-
rj<f>dvovs between v^picrrds and
dXa£dvas, as forming the root
alike of arrogant acts and arro
gant words; icpevperds KaKiov
between d\a£6vas and yov£vo-tv
dweiOeis, the boaster being gene
rally an inventor, and disobe
dience to parents one of those
unnatural evil things which
need as it were ingenuity to in
vent them.
KaKoi70eias] Malignity, spite-
fulness; especially as shown in
suspicion and misconstruction
of others. 30. ^/idvpio-rds] Whisperers,
secret detractors. Ecclus. v. 14,
pr) KXrjSrjs \f118vpos, Kal rrj yXtocr-
0-17 crov pr) eveSpeve. xxviii. 13,
\j/i8vpov Kal SiyXiocrcrov Kara-
pdcracrOe' iroXXotis yap elprjvev-
ovras dirioXEo-EV. 2 Cor. xii.
20, ipideiai, KaraXaXiai, ipiOvpicr-
poi. KaraXdXovs] Defamers. James
iv. 11, pr) KaraXaXetTE aXX^Xaiv
k.t.X. I Pet. ii. I, arro8ep.evoi
ovv rracrav KaKiav Kat 7ravra SdXov
...Kat <p8ovovs Kal irao-as Kara-
XaXias. cJeoorvyeTs] Probably, haters
of God: the opposite of <piXd0eoi
in 2 Tim. iii. 4, (piXrpSovot paX-
Xov rj <piX68eoi. Some (render
ing the word hateful to God) have

26

npos PflMAIOYX

vftpnTTas, vTreprjtpdvovs, a'Aa^bVas, ityevpeTas Ka-

imagined here a special reference
to informers (see Wetstein) ;
thus forming a climax with the
two preceding; detractors, de-
famers, informers. But such an
appropriation of the term seems
to want authority : and the in
terpretation betokens too great
an anxiety to make the passage
rhetorically artistic. See note
on <p86vov cpovov k.t.X. above.
Indeed a comparison of Mark
vii. 22 and 2 Tim. iii. 2 (quoted
in note on vireprjtpdvovs below),
in which fiXdo-tprjjxoi, fiXacrdjrjpia,
is placed next after or next be
fore vireprjcpavoi, {nreprjdjavia, will
justify the arrangement of words
here without having recourse to
any far-fetched meaning. De
famation of men runs on into
hatred (expressing itself in blas
phemy) against God; and this
again has its close connexion
with that arrogance which vents
itself on the one side in boast
ing, on the other in outrage.
v/3pto-rds] Outragers ; perpe
trators of outrage. 1 Tim. i. 13,
pXacrcprjjxov Kai 8110KT17V Kal vj3pi-
crrrjv. Job xl. 11, lxx. Prov.
vi. 17. xv. 25. xvi. 19. xxvii.
13. Isai. ii. 12. xvi. 6. Jer.
Ii. 2. The word (like v/3pts in
Athenian law) expresses any
kind or degree of insolent out
rage. See Matt. xxii. 6, v/3pt-
crav Kat drreWetvav. Acts xiv.
5, vj3picrai Kal Xi8oj3oXrjcrai av-
tovs. It is combined in the

LXX. with iireprjcpavos, as in
Isai. ii. 12, rjp.epa ydp Kvpiov
%a/3a<od eVl travra v/SpicrTrjv Kal
vrreprjcpavov. vrreprjcpdvovs] Overweeners;
arrogant, self-conceited. Luke
i. 51. 2 Tim. iii. 2, dXa£dves,
vireprjcpavoi, j3Xdcrcprjp.oi. James
iv. 6. 1 Pet. v. 5 (Prov. iii. 34,
lxx.). The substantive is found
in Mark vii. 22, flXacrcprjpia,
vrreprjcpavia, dcppoo-vvrj. Out of
many examples in the lxx. com
pare Ezek. xvi. 49, 50, tovto to
avdp^paSoSdpioVTiJsdSeXc/nJs crov,
vrreprjcpavia' iv TrXrjcrpovrj apriov
. . . eoTraraXiov. . . Kat epeyaXavxovv
k.t.X. (showing the connexion
between vireprjtpdvovs and dXa-
£dvas). Ecdus. xxvii. 28, ep-
7ratypds Kal dveiStcrpds iireprjcpd-
viov (connecting v/3picrrds with
vireprjcpdvovs). dXa£dvas] 2 Tim. iii. 2. James
iv. 16, Kavxdcrde iv Tats dka£o-
vetais vpiov. 1 John ii. 16, r)
dXatpveia tov {Slav. The word
dXa£iov occurs in Job xxviii. 8,
LXX. Prov. xxi. 24, Opacrvs koX
aiddSrjs Kal dXafcov Xoipds KaXei-
Tai. Hab. ii. 5. The verb
dXa£oveveo-0ai is found in Prov.
xxv. 6, LXX.
icpevperas kokiov] 2 Mace.
vii. 31, cri) Se Trdcrrjs KaKias evpe-
T17S yevopsvos els tovs 'E/3pai'ovs
ov p.r) Siacpvyrjs Tas Xc<7°aS tov
©eov. In Prov. xvi. 20, LXX.
we have the opposite phrase,
o-uveros ev 7rpdypao-iv evperrls

3i, 32.

27

kwv, yovevcriv aVet^ets, dcrvveTOVs, drrvvdeT0vs,3i
daTopyovs, dveXerjp.ova<2' o'lTives to St/cat'cOyua 32
tov Qeov emyvovTes, oti ol Ta TOiavTa Trpdcr-

32. Or iiriywthaKovTes.

ayacJdV. Ingenuity in the in
vention of sins is one of the
latest characteristics of an utter
depravity. The later Boman
history is full of it.
yovevcriv an-eiSeis] 2 Tim. iii.
2. See Deut. xxi. 18, lxx. Eav
Se nvt 17 vtds direiSrjs Kal ipeOi-
o-rrjs k.t.X.
3 1 . dcrwerovs] Senseless, void
of intelligence. See verse 21,
Kai icrKOTicrdrj rj dcrvveros avriov
KapSta. Compare Psalm lxxvi.
6, LXX. eTapdxBrjcrav irdvres ot
ao-vverot rrj KapSia.
do-vvc5eTovs] Perfidious, bound
byno compact, faithless to engage
ments. Jer. iii. 7, lxx. Kai eTSe
T17V ao-vvc'eiriav avrijs 17 dcrvvc'e-
tos 'IovSa 17 aSeXtpr) avrrjs k.t.X.
dordpyovs] Unnatural, void
of natural affection. 2 Tim. iii. 2,
3, axapicrroi, avdcrioi, dcrropyot, d-
crirovSot. The insertion of dcnrdv-
Sovs after do-Topyovs (in the
received text) is probably due
to that passage.
dveXeiJpovas] Unmerciful.
Job xxx. 21, LXX. brej3rjs Se pot
dveXei7p.dVios. Prov. v. 9. xi. 17.
xii. 10, Ta Se cnrAdyxva nov
dcr£/3iov dveXerjfiova. xvii. II.
xxviL 4.
32. otnves] Whosoever, any
who, a class of persons who, &c.

See note on verse 25, otnves.
SiKatiopa] The verb SiKaioio,
in its application to a thing,
denotes to make or declare just,
to claim as a right, to require.
(For its application to persons,
see note onii. 13, StKaiio^crovrai.)
Hence SiKatiopa is (1) a thing
made or declared just. It may
be (a) a decision or sentence :
and that, of condemnation, as
here; or of acquittal, as in v.
16, to Se X'zp'-'rP'1 *K iroXXtov
irapairriopdriov els SiKai'iopa. ,(/3)
A requirement; as in ii. 26, rd
SiKatiopaTO tov vopov. viii. 4, to
SiKatiopa tov vo/xov. (y) An or
dinance; as in Luke i. 6, iropevo-
pevot ev 7rdo-ais Tats evroXais Kat
SiKaiiopacriv tov Kvpiov apepirroi.
Heb. ix. I, 10, SiKaiiopaTa Xa-
Tpei'as...8iKatiopara crapKos. Or
(2) a thing done so as to be just,
a righteous act; as in v. 18, Si'
evos SiKaiio'paTos. Bev. xv. 4,
Ta Sixaiiopard crov itpaveptoOrjcrav.
xix. 8, to ydp /3vcrcrivov ra Si-
Kattopara nov dyiiov eari'v.
einyvdvres] Well knowing.
Luke i. 4, tva emyvips irepl tov
KaTrixV^ys Xdyiov ttjv dcrcpdXetav.
1 Cor. xiii. 12. 2 Cor. vi. 9,
tos ayvoovpevoi Kat eViyivioa ko-
pevoi. See note on verse 28,
Eirtyvioo-Et.

28

nPOS PftMAIOYS.

crovTes d^ioi BavaTOV eicriv, ov ptovov avTa iroi-
ovcriv dXXd Kal trvvevZoKovcriv Tots wpacrcrovtriv.
II. I Atd cti'a7roAd'y>jTL)s ei, cS dv6pa)7re 7ras d Kpi-

d£ioi cWdrov] The same
phrase occurs in Luke xxiii. 15.
Acts xxiii. 29. xxv. 11, 25.
xxvi. 31. But in all these places
it is applied to deeds, not (as
here) topersons. Matt. xxvi. 66,
evoxos davdrov icniv. Mark xiv.
64, KareKpivav avrov evoxov etvat
Bavdrov. 0avdVov] As the special pen
alty of special transgression.
Gen. ii. 17, LXX. rj 8' dv rj/xepa.
djayrjcrSe dir' avrov, Bavdrio
airoBaveicrBe. Exod. xix. 1 2, 7rds
o ai^apevos tov opovs Bavdrio
Tekevrrjcrei. xxi. 15, 16, 17, os
TV7rret irarepa avrov. . .6s av KXexprj
ns Ttva...o KaKoXoyiov irarepa
avrov rj jj.rjrepa avrov Bavdrio
BavarovaBio. &o. James i. 15,
17 iinBvpia crvXXafJovcra tiktei
ajxapriav, rj Se dp-apria dirore-
Xeo-Beio-a airoKvei Bdvarov.
oi p.6vov] To do wrong im
plies less depravity than to take
pleasure in the wrong-doing of
others. And thus it is made
one characteristic of that Chris
tian love which is in all points
the opposite of the fallen nature,
that it ov xa£pei eirt rrj dStKi'a,
o-vyxaipei Se ttj dXrjBeia (1 Cor.
xiii. 6).
avrd iroiovcriv] The some
what emphatic position of avrd
seems to show that the sense is,

the things themselves, the very
things. iroiovcriv... irpdcrcrovcnv] The
former (h-oieiv) is to do, the latter
(irpdcrcreiv) to practise. The one
expresses single actions, how
ever often repeated; the other
a course and habit of conduct.
o-vvevSoKovcriv] See note on
x. 1, EvSoKtd. Also on xv. 26,
EvSoK^crav. The compound crw-
evSoKEiv is literally, to think it
well along with, to be pleased
together with, to join with (ano
ther) in his satisfaction. Luke
xi. 48, o-vv£v8oK£tre tois epyots
nov irareptov vpiov. Acts viii. 1,
SauAos Se f)v crvvevSoKiov rrj
avaipeo-ei avrov. xxii. 20, avrds
17P17V icpecrrios Kat crvvevSoKiov.
1 Cor. vii. 12, 13, crvvevSoKet
oiKetv per avrov (Joins with him
in thinking fit to dwell with him).
II. I. Aid dvairoXdyijTOs et]
The argument turns to the
Jews. See note on i. 16, ov
ydp k.t.X. But the transition
is gradual, not abrupt. The
foregoing description is general;
in its main features universal.
The enormities of crime may be
exceptional; but the root of all
evil, ' alienation from God, en
mity against God, is in all the
fallen. Where then is self-com
placency, boasting, censorious-

II.

29

vtov. ev to yap Kpiveis tov eTepov, creavTov KaTa-

ness ? It is excluded. How
can one judge another, when all
are guilty, and wlien all alike
must be judged of God ? God's
judgment will Iw/oe respect, not
to names or forms, not to profes
sion or privilege, but to realities
of motive and conduct, of heart
and life (ii. i — 16). Thus the
way is prepared for the convic
tion of the Jew. That self-satis
faction, that disdain of others,
which is characteristic of tlie
Pharisee, is utter vanity and
self-deception, unless there be in
him such a tlioroughness and
consistency of obedience as can
abide tlie heart-searching judg
ment. To boast of God's Law
witlwut obeying it must be un
availing (ii. 17 — 29). Then
does the Jew obey 1 Let his
own Scriptures describe him
(iii. 9 — 20).
Sid] Because the above de
scription of the wickedness of
mankind is true (in its main
points) universally.
w dvBptoire irds 6 Kptviov] The
thought of the Apostle is al
ready turning to the Jew: but
his language is still studiously
general. Kptviov] From the original
sense of Kpiveiv, to sift, sever,
separate, comes that of judicial
discrimination. It is applied
(1) to things; as in verse 16,
OTE KptVEl O ®EOS Ta KpVTTTa TIOV
dvBpiomov. xiv. 13, dXXa tovto

KpivarE (decide, determine) paX-
Xov. (2) To persons; whether
generally, with no intimation
of the result, as in Matt. xix. 28,
Kpivovres Tas StoSeKa cpvXds tov
'ItrparjX- or with the clear in
timation (from the context) of
condemnation, as in verses 3,
12, 27. iii. 7. xiv. 3, 10, 22.
In the middle voice, the word
expresses to get judgment, to go
to law, to contend with, as in
iii. 4, where see the note.
ev 10] In the thing in which.
So in 2 Cor. xi. 12, i'va e'v 10
Kavxiovrat evpefliocriv Karoos Kai
impels. I Pet. ii. 12, ev 10 Kara-
XaXovcrtv vpiov 10s KaK07roiiov. iii.
16, tva ev co KaTaXaXeTcrc5e Karat-
crxwcJiiociv K.T.X.
tov erepov] The other person
in any relation in which a man
can stand towards a fellow-man.
Thy fellow or neighbour. Thus
in xiii. 8, d ydp dyairuiv tov ere-
pov k.t.X. I Cor. vi. I, irpdypa
EX<ov irpds tov erepov. X. 24, to
lavTOV...TO tov erepov. Gal. VI.
4, eis lavrdv pdvov...Kai ovk e!s
tov erepov.KaraKpt'vEis] This strengthen
ed form of KpivEtv is found but
once in the Septuagint Version :
Esth. ii. 1. In the New Testa
ment it occurs (with its sub
stantives KaraKpicris and Kara-
Kpipa) more than 20 times. In
1 Cor. xi. 32, the difference
between Kpiveiv and KaraKpi'vEiv
is strongly marked: Kpivopevoi...

30

nPOS PHMAIOYS.

2/CjOti/ets" Ta ydp avTa 7rpdo-creis 6 Kplvivv. 0'iZap.ev
Se oti to Kp'ipa tov Qeov icrTlv KaTa dXrjdeiav
3e7rt toi/s Ta TOiavTa TrpdcrcrovTa's. Xoyify oe
tovto, w dvdpioire 6 Kpivcov tov? Ta TOiavTa

ivapr) ct.t.k. KaraKpi8wp.ev. Here
the distinction is merely one of
emphasis. To judge another is
to condemn thyself.
2. otSapev] (1) By reason
and conscience: Shall not the
Judge of all the earth do right ?
(2) By revelation: the whole
tenor of which is, that God
looks on the heart, and judges,
as it is added, Kara dXi^etav.
to Kpipa tov ©eov] The
word Kpip.a, or nplpa (as it is
often accentuated on the strength
of a single passage, ^Esch. Suppl.
397, where the first syllable is
long, contrary to all analogy),
is properly a judgment or de
cision ; whether in the sense of
(1) a principle or rule of right,
as hi Deut. vi. 20, lxx. rd
paprvpia Kal rd SiKawopara Kat
ra Kpip.ara 6'cra everetXaro Kvpios
0 ®eos 77'piov 17PIV or (2) a par
ticular sentence, as in Exod.
xxiii. 6, LXX. ov 8iacrrpe<peis Kpi-
jxa irevrjros iv Kpicrei avrov. Like
Kpiveiv (see note on verse 1,
Kpiviov), it often derives from
the context the idea of condem
nation, as in Mark xii. 40, ovrot
Xi7pi/fovrat wepio-croTepov Kpip.a.
Its application to the Divine
judgment is perhaps first seen
hi Deut. xxxii. 41, LXX. dv8e£e-

Tai Kpiparos rj xetp pou.
tov ®eov] In opposition to
the judgment of men (verse 1,
to dvBpiorre iras 6 Kptviov).
Eo-riv] The position of the
word (before, not after, koto
dXrjBeiav) implies a slight em
phasis. Is, has existence, ope
rates. Kara dXif^Eiav] According
to (on a principle of) reality:
not influenced, like human judg
ments, by the appearance of the
case, or by the profession or
position of the person. So in
verse 1 1, ov ydp scrnv irpoo--
ioTroXrjp.\j/ia irapd Tip ©Eip. John
vii. 24, pr) Kptvere Kar o\j/iv,
aXXa ttjv SiKaiav Kpicriv Kpivere.
i Sam. xvi. 7, LXX. dvcJpiOTros
otyerai els irpocrioirov, ©eos Se oipe-
rai eis KapSi'av.
to Totavra] See i. 2 1 — 3 2.
3. Xoy itjrj Se rovro] Dost
thou calculate upon impunity ?
The verb Xoyi'£eo-61ai, expressing
the formation of an opmion by
calculation or reasoning, is of
frequent use in St Paul's Epi
stles; as in iii. 28. vi. 11. viii. 18,
Xoyi£opat ydp drt ovk a£ia rd
iraBrjpaTa tov vvv Kaipov irpds
ttjv peXXovcrav 8o£av diroKaXv-
tpdrjvai els rjpds. 2 Cor. X. II.
xi. 5, ifcc.

II.

31

TTpaercrovTas Kal iroiwv avTa, oti crv iK(pevpri to
Kpifxa tov Qeov', r) tov 7tXovtov ttJs -^prjcrTO- \
tjjtos avTov Kal TtJs dvoxrjc; Kal t>;s piaKpodvplas;
KaTafppoveTs, dyvowv oti to xptjcrTov tov Qeov
ets p.eTavoiav ere dyei ; KaTa Se ttjv <rKXt,p6Tr}Ta$

irpdcrcrovTas. . .irotiov] See note
on 1. 32, iroiovcriv... irpdcro-ovcriv.
eKcpev^rj] Heb. ii. 3, inos
i7pets iKtpev£6pe8a TrjXiKavrrjs
apeXrjcravTts criOTrjpias;
4. 17 rov] Or is it that
thou thinkest scorn of God's mer
cy, regardless of its gracious
purpose ?
tov irXovrov Trjs XpiJo-TOTijTOs]
This metaphorical use of irXovros,
in connexion with the attri
butes and spiritual gifts of God,
is peculiar to St Paul. Thus
ix. 23, iva yvtopicrrj rov irXovrov
Trjs 86£rjs avrov Eirt CTKevrj iXeovs.
XI. 33, 10 j3aBos irXovrov Kal . cro-
iptas Kai yviocrcios ®eov. Eph. i. 7,
1 8, to irXovros Trjs xapiros avrov
...o 7rXovros T17S 80^175 ti;s kAt;-
povopias avrov. ii. 7, to vrrep-
fiaXXov irXovros T17S x^P""0* °-v-
tov. iii. 8, 16, to dve&xyiao-Tov
irXovros TOV XplOTOV...TO irXovros
Trjs 8o£rjs avrov. Phil. iv. 19,
KaTa to irXovros avrov ev 80^17.
Col. i. 27, to irXovros Trjs Sdfrjs
tov p.vcrrrjpiov rovrov. ii. 2, eis
irav to irXovros T^s irXrjpotpopias
rrjs crvvecreios.
XprjcrroTrjTos] xi. 22. Psalm
xxxiv. 9, LXX. yevcracrde Kal tSere
on xpi?o-rds d Kvpios (1 Pet. ii. 3).

Luke vi. 35, on avrds XPV^ros
ecrriv eirt tovs axapicrrovs Kal
irovi7povs. Eph. ii. 7. Tit. hi. 4,
17 xP7l°"r0Trl'' Kal V cpiXavBpwTria
iiretpavrj tov o-iorrjpos rjptov ®eov.
dvoxijs] iii. 26, e'v rrj dvoxfj
tov ©eov. (1 Mace. xii. 25, ov
ydp eSioKev avrois avoxrjv tov ep-
/Sarevo-at eis rrjv x^pav avrov.)
Compare Matt. xvii. 17, eios
irdre dve£opai vpiov;
paKpofvptds] ix. 22, d ®eds
...IjfvEyKEV ev iroXXrj jxaKpoBv-
pia oKevrj opyrjs. I Tim. i. 16.
I Pet. iii. 20, direfeSexero 17 tov
©eov jt.aKp08vp.ia. 2 Pet. iii. 15,
T17V tov Kvpiov r7piov p.aKpo8vjiiav
crioTrjpiav rjyeicrBe. The epithet
paKpdflvpos (long or slow of wrath)
is first found in Exod. xxxiv. 6,
LXX. olKTipptov Kal iXerjptov, pa-
Kpodvpos Kai itoXveXeos.
KaTaippovEis] Hos. vi. 7,
LXX. EKet Karecppovrjcre pov. Hab.
i. 5j iSete oi KaTacppovrjTal...Kal
dcpavicrBrjre. dyvoiov] Acts xvii. 30, tovs
Xpdvovs rrjs dyvoias. Eph. iv. 18,
8id ti)v ayvotav ttjv ovcrav iv
avrois. eis perdvoidv ere dyet] Is
leading (is designed and calcu
lated to lead) thee to repentance.

32 IIPOS PfiMAIOYS.
crov Kal dpeTavorjTov Kaphiav Brjcravpi^eis <reavTw
opyrjv ev rjpiepa opyrjs Kal diroKaXv^ews oiKaio-

Thus 2 Pet. iii. 9, paKpoBvpei
els vpds, pr) /SovXdpevds Tivas
airoXecrc5at dXXd irdvras els pe-
Tavoiav x^pr/o-at.
5. Kara] According to, follow
ing the rule and law of. Eph. ii. 2,
KaTa tov aiiova tov koct/jiov tovtov,
Kara tov dpxovra Trjs i£ovcrias
tov depos. Phil. ii. 3, jx.rj8\v
Kar ipiBeiav pvSe Kara KevoSo-
fiav. 2 Tim. iv. 3, Kara rds
181'as eirifv/xias eavrois eiritriopev-
crovcrtv StSacrKaXovs.
o-KXi7pdrr7ra] From the lite
ral sense of o-KXrjpos, dry or rough
(Prov. xxvii. 16, LXX. Bopeas
o-KXrjpos dvepos. James iii. 4,
vtto dvepiov crXrjpiov iXavvopieva)
comes the idea (1) of hardness
or harshness (Gen. xiii. 7, lxx.
eXdXrjo-ev avrois o-K.Xrjpd. Matt.
XXV. 24, eyviov ere on crKXrjpos el
dvdptoTTos), and so (2) of obsti
nacy and obduracy, as here, and
Deut. ix. 27, LXX. pr) imj3Xe-
ij>rjs iirl ttjv crK.XrjpoTrjTa tov Xaov
tovtov. Compare also the com
pound forms crKXrjpoKapSios and
o-KXrjpoi<ap8ia (Prov. xvii. 20.
Matt. xix. 8. &c), crKXrjpoirpoo-to-
iros (Ezek. ii. 4, o-KXrjpoTrpocrioTroi
Kal crTepeoKapSioi), o-KXrjpoTpdxv-
Xos (Exod. xxxiii. 3. Acts vii.
51. <fcc.).
dpETavd^rov] The word oc
curs only here. Elsewhere (xi.
29. 2 Cor. vii. 10) djxeTapeXrjTOS
is used; but in a passive sense,

not to be repented of.
8rjcravpit,eis creavrip o'pyrjv]
This terrible figure, treasurest
up for thyself wrath, may have
been suggested by Prov. i. 18,
LXX. avrol ydp ot cpovov pere-
XOvtes Brjpavpitpvaiv eavrois ko.ku..
Compare Amos iii. 10, lxx. ot
Brjo-avpitpvres dSiKiav Kal raXai-
iriopiav iv rats x^P0-'8 avriov.
The treasuring of wrath is the
direct opposite of the charge in
Matt. vi. 10, Brjcravpi^eTe Sevptv
Brjcravpovs iv ovpavto k.t.X. and
in 1 Tim. vi. 19, d-TroBrjcravpi-
£ovras eavrois BepeXiov KaXdv Ets
to ps'XXov, tva iwiXdjSiovTai Trjs
ovtios £iorjs.
iv rjpipa. opyrjs] These words
may be connected closely with
opyrjv. Wrath in a day of wrath ;
that is, wrath to be manifested
in a day of wrath. The con
struction will thus resemble
that of 1 Thess. v. 23, dpEpirrios
ev rrj irapovo-iq. (blamelessly in
the coming ; that is, in a man
lier not to be reproached at the
coming) tov Kvpt'ov rjpiov 'Irjcrov
Xpiorov Trjprjdeirj.
rj/Jiepa dpyr;s] A day of
(belonging to, characterized by)
wrath, righteous anger against
sin. Zeph. ii. 2, 3, lxx. 7rpd tov
eireXc^eiv icj> vpds opyrjv Kvpt'ov,
7rpo tov eireX6,£iv icp vpds rjpiepav
Bvjxov Kvpiov... oirios CTKeTracrOrJTe
•iv. rjpipa. opyrjs Kvpiov. Bev. vi.

II. 6, 7.

33

Kpicrias tov Qeov, ds aTroZuxrei eKacrTio KaTad
Ta epya avTov' Tots piev Ka6' v7ropLOvr)v epyovj
dyadov Bo^av Kal Tipirjv Kal d(pdapo~iav ^rjTOV-

17, r/XBev rj rj/xepa y peydXrj rijs
opyrjs. See note on i. 18, opyr)
©EOV. diroKaXi'i//eios] See note on
i. 1 7, diroKaXvirrerat. The StKaio-
Kpio-id is already in existence :
but there is a veil over it.
SiKatoKpio-tas] 2 Thess. i. 5,
rrjs StKatas Kpicretos tov ©eov.
The word SiKaioKpirrjs occurs hi
2 Mace. xii. 41, evXoy^o-avres rd
tov SiKatOKptTov Kvpiov tov rd
KEKpvp.p£va cpavepd iroiovvros.
6. ds diroSioo-Et] Prov. xxiv.
12, LXX. os diroSt'Siocrtv eKOCTTto
Kara rd epya avrov. Matt. xvi.
27, Kat Tore diro8ioo-£t EKaoTio
Kara ttjv irpd^iv avrov. 2 Tim.
iv. 14. Bev. xxii. 12, diro8ovvai
EKacrrft) 10s to epyov io-rlv avroii.
diroSioo-Et] The verb diro8i-
Sdvat has two chief senses. (1)
To give back; whether (a) lite
rally, as, for example, a sum
owed (Matt, xviii. 25, pr) exovros
Se avrov diroSovvat. Luke vii.
42. x. 35. xix. 8. <fec.) or a
thing or person put into one's
hands (Luke iv. 20, irrvf as to
/3ij3Xiov diroSovs Tip birrjpeTrj EKa-
t5io-£V. ix. 42, idcraro tov iraTSa
Kal dirsSiOKEV avrov Tip irarpi
avrov); or (/3) as a thing earned,
merited, promised, threatened,
or morally or judicially due;
as here, and xiii. 7. Matt. v.
26, eios dv diroSips tov eo^_.

Ko8pdvTrjv. vi. 4, diroSioVei
croi. xii. 36, diToSftio-ovcriv irept
avrov Xoyov. xvi. 27, diro8iocrei
eKatrrto Kara ttjv irpd£iv avrov.
xx. 8, airdSos avrots tov p.tcr-
66v. xxi. 41, oitives diroSiocrovo-iv
avrio tovs Kaprrovs iv Tots Katpois
avTiov. xxii. 2 1, dirdSoTE ovv rd
Kaio-apos Kaio-api. Acts iv. 33,
dirESiSovv (rendered, as the dis
charge of an obligation) to pap-
rvpiov ot dirdo-roXot. 1 Cor. vii.
3. 1 Tim. v. 4. 2 Tim. iv. 8, d
rrjs SiKaiocrvvrjs crrecpavos, ov diro-
8100-ei pot 6 Kvpios k.t.X. Heb.
xii. 11. Bev. xviii. 6. &c. And
(2) in the middle voice, to give
away for oneself (for one's own
gain), to sell; as in Acts v. 8,
£t too-ovtov to xwpi°v airiSoo'Be;
vii. 9, tov 'Itocrrjcp diri8ovTO els
Aiyvirrov. Heb. xii. 16, direSe-
to rd irpioroTOKia iavrov. Com
pare a corresponding note on
i. 27, diroXap./3dvovTES.
7. Kaf viropovrjv] Accord
ing to (by the rule of) patience
of (in) a good work. Luke viii.
15, Kapirocpopovcnv iv viropovrj.
See note on verse 5, Kara.
epyov] For this use of epyov,
as the sum of a life's work,
compare, for example, Mark
xiii. 34, EKao-ro) to Epyov avrov.
John xvii. 4, to epyov TEXEiaio-as
o SsSioKas pot i'va irovrjo-to. 1 Cor.
^f^^js. 1 Thess. v. 13.

34

nPOS PHMAIOYS.

\criv, £iorjv alooviov Tots Se e£ ipiBeias Kal airei-
Oovcriv Trj dXrjdeia 7reidopievois Se Trj dSt/cta opyr}

ii. 8. Or air. pev r.

Sdfav] viii. 1 8, ttjv piXXov-
crav Sd£av diroKaXvcpBijvai eis
r)pds. 2 Cor. iv. 17, aiiovtov
Pdpos 86irjs Karepyd^erai rjjMV.
Col. iii. 4, cpaveptoBrjcrecrde iv
86£rj. 2 Thess. ii. 14. Heb. ii.
10. 1 Pet. v. 1, 4, 10.
Ttp^'v] 2 Tim. ii. 21, sarai
o-kevos sis Tijxrjv. I Pet. i. 7,
evpeBfj els eiratvov Kal 8d£av Kai
Tiprjv iv diroKaXvij/ei 'Irjcrov Xpt-
CTTOV. d<t>8apcriav] I Cor. ix. 25,
impels Se dcpBaprov. XV. 42, 52,
iyeiperai iv acp8apcria...iyep6rj-
crovTai dcpBapTOi. 2 Tim. i. 10,
cpioricravTOS Se £ioi)v Kal dtpdapcriav
81a tov evayyeXiov. I Pet. i. 4,
eis KXrjpovopiav atpBaprov. . .Terrj-
prjji.evrjv iv ovpavdis eis vpds.
£i7Tovcriv] Matt. vi. 7>?>i £17"
teite . . . t^v /SacriXeiav . . . avrov.
xiii. 45, QrjrovvTi KaXovs papya-
piras. Col. iii. I, rd dvio ^teite.
£ior)v aiiovtov] The combi
nation is first found in Dan.
xii. 2, eyepdrjcrovTai ovtoi ets
£ioi;v aiioviov.
8. tois Se e£] Literally,
those who are of, spring from,
and so belong to, have for their
designation. For the literal
sense compare xvi. 10, n, tovs
ck nov 'ApioTO/3ovXov...Tovs eK
tiov NapKtcrcrov. For the de
rived meaning, iii. 26, tov ck
irtoreios 'I170-0C. iv. 12, 14, 16,

rots ovk eK irepiroprjs jxovov...
oi eK vdpov...no ek vdpov...rip eK
irioreios. Acts x. 45, oi ck irepi-
Tojxrjs mo-rot. xi. 2. Gal. ii. 12.
iii. 7, 9. Col. iv. 11. Tit. i. 10.
EpicTEias] The word is form
ed from epic5cs, a hireling (Isai.
xxxviii. 12, lxx. 10s lends ipi-
6ov iyyitpvcrrjs eKrepetv): and like
ipiBevecrBai (to play the hireling,
partisan, intriguer, canvasser),
has the derived sense of party-
spirit, faction, &c. So in 2 Cor.
xii. 20, and Gal. v. 20, epts,
£r)Xos, Bvjxoi, ipiBeiai. Phil. i.
1 7, ot Se i$ ipiBeias tov Xptordv
KarayyeXXovo-iv. ii. 3, firjSev KaT
ipideiav jxrjoe. Kara KevoSofiav.
James hi. 14, 16, el Se £IjXov
iriKpov exere Kal ipiBeiav . . .oirov
yap £17X05 Kat ipiBeia.
Trj dXrj8eia...Trj dSiKia] i. 18,
nov rrjv dXrjBeiav iv dStKi'a KaTE-
Xo'vnov. John hi. 20, 21, irds
ydp o tpavXa irpacrcriov . . . d Se 7toiiov
rrjv dXrjBeiav. vii. 18, ovtos dXrj-
Orjs iemv Kat dSiKia ev avrui ovk
ecrnv 1 Cor. xiii. 6, ov xa'pet
Eiri T77 dStKi'a, crvyxaipEt Se Trj
dXrjBeia. 2 Thess. ii. 12, ot pr)
incrTevcravTes rrj dXrjBeia, dXXd
evSoKrjo-avres Trj dStKi'a.
opyr) koi Bvjxos] The one is
the feeling, the other the expres
sion, of indignation. The appli
cation of the word c^vpo's to the
wrath of God is found (so far

II. 8—12.

35

Kai 61/yuds, dX'fypis Kal trTevoxbopta, eVt iratravf)
¦y^fVyrjv dvdpioirov tov KaTepya^ppevov to KaKOV,
'lovfiatov Te irpwTOv Kai ' EAAijj/os* Bo^a Se Kal 10
Tifxr] Kal eiprjvrj iravTl ra ipyafypievw to dya-
6ov, 'Ioi/Satw tc irpwTOv Kai 'HXXrjvi. ov yapii
itrTiv 7rpocro}7roXt]pi\l^ia Trapa tw Qew. bcroi yap 12

as the New Testament is con
cerned) only here, and in Bev.
xiv. 10, 19. xv. 1, 7. xvi. 1, 19.
xix. 15. In the Septuagint it
is of common use : for example,
Exod. xxxii. 11, 12, ivan, Kvpie,
Ovjiov dpyfj els tov Xdov crov...
iravcrai Trjs opyrjs tov Bvjxov crov,
Kat tXeios yEvov k.t.X.
9. 6Xi\j/is Kal OTEVoxiopta]
viii. 35, 8Xiif/is 17 crrevoxiopia.
The idea of painful pressure
(BXiif/is) rises (in crrevoxiopia) into
that of agonizing compression.
See 2 Cor. iv. 8, ev iravrt c3Xt-
/SdpEvot (pi'essed) dXX ov otevoxio-
povpevot (crushed). Deut. xxvhi.
53. 55. 57, lxx- «" tij o-Tevoxio-
pid crov Kat ev rrj BXiij/et crov.
Isai. viii. 22, ISov BXixj/is Kal
crrevoxiopia ko.1 ctkotos, diropia
arevrj koX ctkotos. xxx. 6.
irdcrav ij/vxrjv dvfpioirov] Isai.
xih. 7, LXX. Kal 7rdcra i/rv^r) dv-
BptOTTOV 8ElXtaO-€t.
irpioTov] In the first place;
so far from his being excepted.
II. irpocrtoiroXrjpxj/io.] Ac
ceptance of the countenance,
look, or outward appearance,
the form, profession, or religi

ous position and privilege, with
out regard to the inward
reality. Acts x. 34, ovk eo-nv
irpoo-ioiroXrjjjnn~ris d ©eos. Eph.
vi. 9, irpocrtoTroXrjpxj/ia ovk eo-nv
irap' avrip. Col. iii. 25. James
ii. 1, 9, pi) ev irpocrioiroXrjixij/iais
exere rrjv iri'o-nv...ei Se irpooio-
7roXi7pirretTe, djxapTiav ipyd^ecrBe.
Thus irpdo-ioirov Xap/3aveiv (Luke
xx. 2 1 . Gal. ii. 6), eis irpdo-ioirov
/3Xeiretv (Matt. xxii. 16. Mark
xii. 14), rd Kara irpocrioira /3Xe-
rreiv (2 Cor. x. 7), irpocrioira Bav-
pd£eiv (Job xxxii. 22, lxx. ov
yap Eirto-rapat Bavpdo-ai irpocrio-
irov. Jude 16, Bavpdtpvres irpdir-
toira locpeXeias xdp<-v).
irapd] Literally beside : but
especially applied to judicial
cognizance (before, in the judg
ment of); whether (1) human;
as xii. 16, eppovip.01 irap' eavrois.
Acts xxvi. 8, Tt diriarov Kpiverai
irap' vp.iv e! o ©eos vexpovs iyeipei ;
or (2) Divine; as here, and verse
13, SiKaioi irapd rip ®eio. 1 Cor.
iii. 19, ptopia irapd ®eto. Gal.
iii. 1 1, SiKaiovYai irapd Tip ©£ip.
James i. 27. 1 Pet. ii. 4, 20,
irapd 8e ©£io EKXeKTOV.-.TOvro xd-

36

nPOZ PDMAIOYS.

aj/d/itos rjpiapTOV, dvopicos Kai dirdXovvTai' Kai
oeroi iv vop.10 rjpiapTov, did vopiov KpidrjtrovTar
1 2>ov yap ol aKpoaTal vopiov StKaioi Trapa Tip Qew,
140IAA' ol iroirjTal vopiov hiKaiiodrpTOVTai. OTav

13. Or omit tQ.

pis irapd ©£ip. 2 Pet. iii. 8.
12. dvdpios] Apart from a
law; not being under any spe
cial law, as, for instance, that of
Moses. The word dvopos, which
usually means lawless, trans
gressing law, is sometimes with
out law, not under law, and so
Gentile. Acts ii. 23, Sid x£tpds
dvojxtov (by the hand of Gen
tiles). 1 Cor. ix. 21, tois dvo-
pois <os avopos...iva Kep8dvio tovs
dvopovs. rjfxapTov] Against the light
of nature (i. 19, 20) and con
science (verse 15).
dvoptos Kai] As their sin
was not the breach of any special
law, but only of that which is
common to man; so their ruin
will be independent of the sanc
tions of any special law : it will
be only the natural and neces
sary consequence of the rebellion
of a creature against the Crea
tor. iv vdpio] Under a law, that
is, a direct revelation of duty.
Sid vdpov] By means of a
law ; that is, by the application
to their case of the rule laid
down for them in any particular
revelation under which they

live. See John xii. 48, d Xdyos
ov eXaXi;o-a, ekeivos Kpivei avrov
iv rjj icrxdrrj rjpipa..
13. dKpoaTal...iroirjrai] The
word aKpoarifs occurs in Isai.
iii, 3, LXX. Kat crvverdv aKpoaTrjv.
And iroirjTrjs in 1 Mace. ii. 67,
irdvras tovs iroi^ras tov vdpov.
The two are contrasted (as here),
in James i. 22, 23, 25, yivecrBe
Se 7roii7rat Xdyov Kai p,r) aKpoarat
pdvov...£t ns aKpoaTrjs Xdyov
ecttiv Kal ov iroir]Tr)s...ovK aKpoa
Trjs imXrjcrpovrjs yevdpevos dXXd
iroirjrrjs epyov.
vopov . . .vopov] Not tov vd
pov. The omission of the arti
cle (especially where, after oi
aKpoarat, ol iroirrrai, the idiom
almost demanded it) shows that
the principle is intended to be
applied not to the Law of Moses
only, but to all cases. The
hearers, the doers, of any law ;
that is, of any Divine revelation
of duty. Obedience, not privi
lege, must in every case be the
criterion of judgment.
SiKaioi irapd] See note on
verse n, irapd.
SiKaiiocfyVovrat] The literal
meaning of StKatovv is to make
righteous. But both in the Sep-

II. 13, 14- 37
yap edvrj Ta prj vopiov e%ovTa (pvcrei Ta tov

tuagint and New Testament it
frequently means to acquit, ab
solve, or clear from guilt. Thus,
for example, Gen. xliv. 16, tC
dvrepovpev. . .rj t'i BiKaiioBtopev ;
Exod. xxiii. 7, ov SiKattocrEis tov
acre/irj eveKev Sioptov. Deut. xxv.
I, edv Se yevrjrai dvnXoyia...Kai
SiKaiiocrcoo-t tov StKatov Kat Kara-
yviocrt tov dcrej3ovs. Psalm cxliii.
2, pi) elcriXBrjs eis Kpicrtv peTa tov
SovXov crov, on ov 8iKaiio#r7o-erai
Evioirtdv crov iras £iov. Acts xih.
39, diro iravrtov tov ovk rjSvvrj-
Brjre iv vo/xio Miovo-eios SiKaiiodij-
vai, ev tovtio irds d irio-revtov
SiKatovrat. And SO throughout
this Epistle and that to the
Galatians. 14. orav ydp] I say that
there may be hearers of a law
who are not doers of it: I go
further, and say that there may
be doers of a law who are not
hearers of it : for whenever Gen
tiles who do not possess a law,
that is, an express revelation of
duty, do by nature, without
revelation, the things of such
(tov) law, the things which
God's law, if they possessed it,
would prescribe to them, these
though they do not possess a law,
are a law to themselves: to them
belongs, so far as their know
ledge extends, both the advan
tage and the responsibility of
persons living under a Divine
law : because they show the work,
the purport or requirement, of
V. B,

the law to be written on their
hearts, though not on material
tablets like those of the Ten
Commandments (2 Cor. iii. 3,
ovk eV irXa|lv Xt6Yvais dXX' evirXa-
$lv KapSias crapKtVats) : their oiwi
conscience testifying with it, and
their reasonings upon their own
conduct, between each other,
without extraneous help, accus
ing or even exculpating them in
a day when God judges. See
the following notes.
eBvrj] Gentiles, whether na
tionally or individually. The
word ectvikos is rarely used :
only in Matt. v. 47. vi. 7. xviii.
17. 3 John 7. But ec5vi7 is
fpund, in the sense of Gentiles
individually, for example, in
1 Cor. xii. 2, ot8ar£...£c5vi7 77TE.
Gal. ii. 12, p-Erd rtov iBviov crvv-
rjcrBiev. cpvo-Ei] The opposite of vdpio,
Not by a revealed rule of duty,
but by the rule of nature ; thai
is, of man's moral constitution
as God made and endowed it.
The word cpvcris does not occur
in the Septuagint. (Wisdom
vii. 20, cpvcreis £iotov.) In the
Epistles it occurs (with cpvcriKos
and cpvo-iKios) aboutsixteen times.
By its derivation it expresses
(1) the act of bringing or spring
ing into being; production or birth.
Hence (2) the mode, condition,
or circumstances, of such coming
into being : as Gal. ii. 15, 77pets
tpvcrei 'lovSaioi. Eph. ii. 3, rjpeBa

38 nPOS PQMAIOYS.
vopiov iroitocriv, ovtoi vopiov prj e^ovres eavTois

TEKva cpvcrei opyrjs. And so (3)
the essential character or consti
tution of a person or thing;
whether (a) of vegetables, as in
xi. 21, 24, nov Kara cpvcriv KXdSiov
...eK rrjs Kara cpvcriv e^eKcmrjs
dypieXaiov Kal irapa cpvcriv ive-
KevTpicrdrjs els KaXXteXaiov k.t.X.
(/3) of animals, as in James hi. 7,
irdcra ydp cpvcns Brjpiiov re Kai
irereiviov epireriov re Kat evaXitov
k.t.X. (y) of man, as here, and
verse 27. Alsoi. 26. 1 Cor. xi.
14, ovSe 171 cpv'cris airr) (of herself ,
apart from revelation) 8i8do-K£t
vpds oti k.t.X. James iii. 7, rrj
cpvcrei Trj dvBpioirivrj. The same
usage is extended in one pas
sage (S) even to God Himself:
2 Pet. i. 4, folds Kotviovot epvcretos'
and by implication also in Gal.
iv. 8, tois cpvcrei prj ovcrtv c?eois.
rd tov vopov iroiiocriv] (1) In
certain cases, though rare and
exceptional (such as those of
Melchisedec, Job, <fec), by holy
lives, under the guidance of con
science enlightened by primi
tive tradition or in other ways
apart from direct revelation to
their nation or themselves. (2)
In a far lower sense, by the in
stinctive reverence felt in all
ages and countries for good and
right, however little adhered to
in personal conduct; and, spring
ing out of this, just laws and
institutions of all kinds, testify
ing for good.
pr) exovtes] Tlwugh they have

not. The Hellenistic use of jx.rj
with the participle includes the
various subjective ideas of as not,
such as not, because not, tlwugh
not, &c. as well as the classical
if not. Thus, for example, (1)
If not : Gen. xliv. 34, lxx. irios
ydp avafSrjcrojxai irpos tov iraripa,
rov 7rai8iov pr) ovtos peB' r/jjiiov ;
Bom. V. 13, dpapria Se ovk e\-
XoyEtrat p.17 ovros vopov. I Cor.
vii. 37, os Se ecrTrjKev iv rrj Kap-
Sta. . .pr) exiov dvdyKrjv. Gal. vi.
9, Bepicropev prj eKXvdpevot. (2)
As not; such as not : Gen. xliv.
31, ev no tSeiv avrov pr) ov to
iraiSdptov Lieff rjptov. Judges
xviii. 7, Kal pirj Svvapevovs XaXr;-
crat prj pa iv Trj yfj. Matt. i. 19,
SiKaios tov Kal pr) diXiov avrr)v
Seiyparicrai. ix. 36, irpofiaTa fir)
exovra iroipeva. Luke i. 20, eo-77
o-iioiriov Kal pi7 8vvdp,evos XaX^-
crat. ix. ^^, prj elStos o Xiyei.
xiii. II, crvyKvirTOVO-a Kat pr) Sv-
vapivrj dvaKVifrai. xviii. 2, Kpurrjs
ns 17V ev nvt irdXet rdv ©eov prj
cpo/Sovpevos Kal avSpiorrov prj ev-
Tpeiropevos. John xv. 2, irav
KXrjpa iv ipol p.r) cpepov Kapirdv.
Acts v. 7. V yW avTov pr) siSvta
to yeyovds elcrrjXdev. xiii. 11,
eo-17 rvcpXos P17 /3Xiiriov tov rjXiov.
xx. 29, Xvkoi /3apeis...pr) cpei86-
pevoi tov iroipviov. Eph. ii. 12,
17TE Tip Katoip eKeivtp...eXiri8a pr)
exovtes. 1 Tim. i. 7, p.17 voovvtes
P77TE a XEyovcrtv Ptite irept nviov
8ia/3ef3aiovvTai. Heb. iv. 15, ov
ydp exopev dpxiepea pr) Svvdpevov

II. 15-

eirriv vopos, o'lTives ivBe'iKVWTai to epyov tov 15

ervjxiraBrjcrai Tats dcrc^ECEiais ijpiov.
ix. 9, Bvcriai irpocrcpepovTai pr) Sv-
vap.evat Kara crvveiSijcriv reXetiocrat
tov Xarpevovra. Jude 19, ovtoi
Eio-tv. . .i/ruxiKoi, irvevpa prj exovres.
(3) Because not: Psalm vii. 2, prj
ovros Xvrpovpievov pijSe o-io£ovtos.
Matt, xviii. 25, pi) exovros Se
avrov diroSovvat. xxii. 29, irXa-
vdcrBe prj eiSdres Tas ypacpds prj-
8e ttjv Svvapiv tov ©eov. Mark
ii. 4, Kat pr) Svvdpevoi irpocrey-
yicrai avrio. Luke ii. 45, Kat jxrj
evpdvres virecrTpetj/av. xi. 24, Kal
prj evplcTKOv Tore Xe'yei. Acts ix.
26, icpo/Sovvro avrov prj itio-tevov-
tes oti eotIv paBrjrrjs. xvii. 6, pr;
evpdvTES Se avrovs. xxi. 14, 34.
xxvii. 7, 15. Bom. iv. 19, Kal
prj do-Bevrjcras rrj irtcrrEt. 2 Cor.
v. 19, pr) Xoyi£dp.£vos avrois ra
irapaiTTiopaTa. Heb. iv. 2, pT;
crvyK£K£pao-p£VOS T7j irtoTEt tois a-
Kovcracrtv. xi. 27, pr) tpof3rj8els
tov Ovpov tov j3acriXiios. 2 Pet.
iii. 9, pr) /3ovXdp£vds nvas airo-
XicrBai. (4) Though not: Prov.
vi. 7, EKEiVto ydp yeiopytov pr;
virdpxovros, p-rjSe tov dvayKa^ovra
ex<ov, pr;SE vird SeeriroT77V tov k.t.X.
Acts xx. 22, iropevojxai els 'le-
povcraXrjp, rd ev avrrj irvvavT^-
crovrd pot pr) etSios. I Cor. ix. 20,
21, jxr) tov avTos ilird vopov...
pr) &v dvopos ®eov. 1 Pet. i. 8,
eis ov dpn p.17 optovTES irtcrTEVovTES
Se dyaXXiduBe. ($) In some
passages there is yet another
shade of idiom; guarding a-
gainst, avoiding : as in 1 Cor. x.

33. r"? f1?™*" to ipavrov crupcpo-
pov. 2 Cor. iv. 2, pr) irepnra-
ToviTes ev iravovpyia prjSe 80-
Xovvtes tov Xoyov tov ©eov. vi
3, prjSepiav ev prjSevl SiSovtes
irpoo-KOTr-qv. eavrois eicrlv vdpos] See the
paraphrase of these words in the
note on otov ydp.
15. oirives] See notes on
i. 25, 32, oinves.
evSetKwvrat] The active and
passive forms of evSeiKvvvai (to
indicate or point out) occur
throughout the history of Achan,
Josh. vii. 14 — 18. The middle
voice expresses to show as one's
own, to manifest as a quality or
attribute; whether (1) of God,
as in ix. 17, 22, dirtos evSeifiopai
ev o-ot tt)v 8vvap.1v p.ov (from
Exod. ix. 16, LXX.)...EVSEt^acrc5at
tt)v opyrjv. Eph. ii. 7. I Tim.
i. 16: or (2) of man; as here,
and 2 Cor. viii. 24, rrjv ovv ev-
Sfitfiv Trjs dydirTjs vpiov...Ev8st-
Kvvpevoi. Tit. ii. 10, iracrav m-
cttiv evSeiKwpevovs dyadrjv. iii.
2. Heb. vi. 10, 11. By a
slight extension of the latter
usage, we have the phrase KaKa
(or irovrjpd) iv8eiKvvcr6ai nvi, as
in Gen. 1. 15, 17, lxx. 2 Tim.
iv. 14. rd Ipyov tov vopov] Not tlie
letter (ypdppa, verses 27, 29. vii.
6. 2 Cor. iii. 6), the form or
words, of the law ; but its work ;
that which it bids man to do.
The genitive is like that in
f2

40

nPOS POMAIOY2.

vopiov ypairTov ev rais /cajoStats avTtoV, <TW'
p.apTvpovtrr]<z avTiov Trjs rrvveidrjirecos Kai peTa^v

John vi. 29, to Epyov tov ©eov
(that which God would have you
to do) ; or in 1 Thess. i. 3, tov
epyov Trjs iricrreios (the work be
longing to, prompted by, your
faith). ypairrdv] They possess not the
ypdppa of the law in their hands :
but its epyov is ypairTov in their
hearts. The form ypairrds is
found in 2 Chron. xxxvi. 22.
Ezra i. 1, LXX. iv ypairrio.
ypairrdv ev rats KapSiats]
Jer. xxxi. 33, lxx. StSovs vd-
povs pov eis rrjv Siavotav avnov,
Kat eirt Tas KapSt'as avriov eiriypd-
1^10 avrovs. KapSiats] The word KapSia
is not restricted in Scripture
to the sense of heart, as de
noting the affections only ; but
includes the ideas of will, judg
ment, mind, understanding, <fec.
In this passage the word Karrj-
yopov'vnov below shows that un-
derstandingratherthan affection
is the predominant thought ;
knowledge of duty rather than
love of it. Thus, for example,
I Sam. xiv. 7, LXX. 7roiei irav
6 edv ij KapSia crov ekkXivtj' iSov
Eyio p£rd crov, 10s 17 KapSia crov
KapSia pov. Job xii 2, 3, r)
peff vpiov TeXevr/70-et crotpia; Kat
epot jxev KapSia KaB' vpds eoTtv.
Mark h. 6, 8iaXoyi£dpevot ev rais
KapStais avnov. Luke iii. 15.
V, 2 2. I Cor. ii, 9, Kat eirt Kap-

St'av dvBptorrov ovk dvejirj. vii.
37, ecrrrjKev iv tt) KapSia... Kal
tovto KeKpiKev iv rj) i8ia KapSia.
o-vvpapTvpovcrrjs] That is, np
epyio tov vopov. Thus ix. 1,
crvvjxapTVpovcrrjs jxoi rrjs crvvei8rjr
creios pov. The word occurs also
in viii. 16.
avriov] The position of avriov
gives it emphasis. Of the men
themselves. Their own conscience.
See note on i. 32, avTa iroi-
ovo-iv. o-vvet8r7'crea)s] From the sense
oi fellow-knowledge (as in Leyit.
V. I, LXX. pdpTVS 1; etopaKev rj
crvvotSev. Acts v. 2, o-vv£i8vt77s
Kat rrjs ywaiKos) comes that of
(1) fellow-knowledge with oneself,
self-privity, consciousness ; as in
Job xxvii. 6, lxx. ov ydp o-vv-
018a Epavrup aToirov irpa^as.
Eccles. X. 20, Katye ev crvveiSifcret
crov fiao-iXia jxrj KaTapacrrj. I
Cor. iv. 4, ovSev ydp ijxavrio crvv-
otSa. Heb. X. 2, 8td to prjSepiav
«?xeiv ert avveiSrjcnv dpapriwv.
I Pet. ii. 1 9, Std crvvetSi70-iv ©eov.
(2) The faculty of this self -pri
vity; conscience: Wisdom xvii.
10, irovrjpia...crvvexop.evri rrj trvv-
eiSrjcrei. Acts xxiii. 1. xxiv.
16, dirpocrKOirov crweiSrjcriv exetv
irpos tov ©edv Kal tovs dvBptoirovs
Std iravros. Bom. ix. 1. xiii. 5.
I Cor. viii. 7, 10, 12, KatrJcrvvEt-
8i>tis avnov dcrdevrjs ovcra k.t.X.
x, 25, 27, 28, 29, crvvEtSijcriv

II. 15. 41
dXXrjXwv twv Xoyiarpiwv KaTrjyopovvTcov rj Kal

...ttjv eavTov...Tr)v tov ETEpov
...viro aXXi;s o-vv£i8r;o-£ft)s. 2 Cor.
1. 12, to paprvpiov tt;s crvvEiSr;-
cteios 'r;piov. iv. 2, irpos irdcrav
ervveiSrjcriv dvBpunrtov. v. ii, ev
rats crvv£i8T7o-£criv vpiov. I Tim.
i. 5, 19. iii. 9. iv. 2, K£Kavr>7-
piacrjxevtov rrjv tSiav avveicrrjcnv.
2 Tim. i. 3. Tit. i. 15. Heb.
ix. 9, 14. x. 22. xiii. 18. 1 Pet.
iii. 16, 21.
Kal /xerafv dXXr/Xiov] As con
science is witness to the claim of
duty, so the thoughts of the heart
are prosecutors (or, if it be so,
advocates) in the great assize.
The Xoyicrpot wait not for
strangers to conduct the case :
they themselves, meeting one ano-
t/ter in discussion and conference
(ixera£v dXXrjXiov), accuse or else
defend. Thus dXXrjXtov refers to
nov Xoyicrpiov, and is placed be
fore it for the sake of emphasis.
For pETafii in the sense rather
of amongst than between, see
Wisdom iv. 10, £i3vpEra£v djxap-
noXiov jxerereBrj. For the figure
involved in perafv aXXT^Xiov,
compare Matt, xviii. 15, eXeyfov
avrov pera£v crov Kat airov jxovov.
The use of dXX77'Xiov implies a
sort of personification of the
Xoyicrpot. But it is used of
things in Gen. xv. 10, lxx. eXa-
/3e Se avnp irdvTa ravra . . . Kat
eBrjKev aird avrtirpocrioira aXXr;-
Xois. nov Xoyicrpiov] The reason
ings, reckonings, reflexions of a

man's mind upon his own ac
tions, habits, and motives. In
the New Testament Xoyto-pds
occurs only here and in 2 Cor.
x. 5. Xoyio-povs KaBaipovvres.
The form SiaXoyto-pds commonly
takes its place; as in Luke ii.
35, oircos dv diroKaXvcp^iocriv ek
iroXXiov KapSiiov SiaXoyicrpoi. In
the Septuagint the two words
are used almost equally. Prov.
xix. 21, iroXXot Xoyio-pol ev Kap
Sia dvSpds. Isai. lxvi. 18, rd
Ipya avriov Kat tov Xoyicrpdv av
riov. KaTijyopovvnov] John v. 45,
pr) SoKeire on eyio Karrjyoprjcrio
vpiov irpos tov irarepa' eo-nv d
KaTijyopiov vpiov k.t.X. As there
the written Word, so here the
heart itself, is made the accuser
in God's judgment. Compare
I John iii. 20, eav KaTayivioo-Kjj
rjpiov r) KapSia.
¦i) Kai] Or even. As if the
accusing action of the thoughts
of the heart (in the case sup
posed) were far more common
than the exculpatory. The sup
position of an acceptable obe
dience apart from revelation is
made rather for the sake of the
completeness of the argument
than from an idea of its fre
quent realization. Compare,
however, Acts x. 35, ev 7ravri
eBvei o <po/3ovpevos avrov Kat ip-
ya£dpevos SiKatoo-vvijv Scktos av-
np icniv. diroXoyovpeViov] Wisdom vi,

42

nPOS PQMAIOY2.

1 6 diroXoyovp.evoov iv rjpepa OTe Kp'ivei 6 ©eos Ta
KpvTTTa tiov dv6pw7rwv KaTa to evayyeXiov p.ov
17 did 'h](rov XptcrTov. el Se <rv 'IouSatds iirovop-aXfl

16. Or r)/x, ?}. Or Xparrou 'ItjitoO.

II, ot ydp cpvXd$avres dcritos Ta
dcria ocntoBrjcrovTai' Kal ol StSa-
xBevres aiiTa evprjcrovoiv diroXo-
ytav. 16. ev rjpepa ore] Connect
with verse 15. This accusation
or this exculpation by the thoughts
of the heart is to find its place
and its scope in a day when God
judges tlie secrets of mankind.
Acts xvii. 31, ecnrjcrev rjjxepav iv
j; peXXet Kpiveiv rrjv o'lKovpevrjv
iv SiKaioavvrj. Kpivet] This reading (in place
of Kpive!) gives a more vivid
picture of the scene of judgment.
In a day when God is judging ;
is actually engaged in that last
act of discrimination and deci
sion to which the eye of man is
already directed as not only cer
tain but imminent. Bev. xxii.
12, ISov epxojxai raxv, Kal o jxi-
crBos pov per ipov. The use of
ote with the present tense is,
however, most rare. In Mark
xi. I, Kai ote iyyit,ovo-iv eis Iepo-
tro'Xvpa, it is the historic present.
In Heb. ix. 17, ore £jj d Siafle-
pevos, it is a general statement.
The nearest parallel to the usage
in the text seems to be John ix.
4, epxerai vvf ore ovSels Svvarai
ipyd^ecrBai.

rd Kpvirra] Deut. xxix. 29,
LXX. rd Kpvirrd Kvpi'ip Tip ©eip
ijpiov. Jer. xlix. 10, dveKa-
Xvij/a rd Kpoirra avriov. Ecclus.
i. 30, Kat diroKaXvi/'et Kvpios Ta
Kpvirrd o-ov. Luke xii. 2, ovSev
. . . Kpvirrov o ov yvtocrBrjcrerai. I
Cor. iv. 5, eios dv eXBrj 6 Kvpios,
6s Kal cpioTiarei Ta Kpvma tov
ctkotovs Kal cjtavepiocret rds (3ov-
Xas nov KapStiov. xiv. 25, ra
KpvTrrd rrjs KapStas aijrov cpavepd
yi'verai. 2 Cor. iv. 2, direiirdpeda
rd Kpvirrd rrjs alcrxvvrjs.
Kara to evayyeXiov jxov] The
revelation of the judgment is a
part of the Gospel ; being essen
tial to the introduction of that
new heaven and new earth which
is its great promise (compare
Bev. xx. 11 with xxi. 1). Thus
the general resurrection is
spoken of as a hope (Acts xxiv.
15), though it includes both the
just and unjust. For the phrase
KaTa to evayyeXiov pov, see xvi.
25. 2 Tim. ii. 8.
Std '1170-01) Xpiorov] John v.
22, ttjv Kpicriv irdcrav SeSiokev Tip
viip. Acts X. 42, d topicrpivos
viro tov ©eov Kpirrjs £iovnov Kat
veKpiov. xvii. 31, ev dvSpt to
uipicrev. 17. el 8k ov] Thus there may

II. 1 6 — 19.

43

Kai eTravairavr] vopup Kal Kavj/dcrai ev QeoZ Kal 18
yivioiTKeis to deXrjpia Kal SoKipd^eis Ta Siaipe-
povTa KaTrjxovpevos iK tov vopiov, 7re7roif)di Te 1 9

be doers of a law, who are not
liearers. Now view the opposite
case : liearers, who are not doers.
How inconsistent and how peril
ous a position 1 The apodosis
is in verse 21, where the sen
tence is resumed with ovv.
MovSatos Eirovopd£i;] Gal. ii.
15, rjpeis cpvcrei IovSatot Kat ovk
i$ e6Vtov apaprtoXoi. Bev. ii. 9,
nov Xeydvnov 'IovSatovs eivat eav-
tovs. iii. 9, &c.
Eiravairavi; vdpip] Reposest up
on a law; upon the dignity and
privilege of possessing a special
revelation of duty. Mic. hi. 11,
LXX. Kal eirt tov Kvpiov eirave-
iravovro, Xiyovres, Ovxt o Kvpios
Iv rjptv Ecrnv ; ov pr) eireXBrj icp
rjjxds KaKa. The word occurs
also in Luke x. 6.
Kavxacrai iv ©eip] For an op
posite application of this phrase
see v. 11, Kavxiopevot ev Tip ©eip
Std tov Kvpiov rjpiov Iijcrov Xpt-
cttov. For the form Kavxdo-at
compare verse 23. Also xi. 18,
el Se KaraKavxacrai. 1 Cor. iv. 7,
Tt Kavxdcrat 10s pr) Xa/3iov ; Luke
xvi. 25, crv Se dSvvdcrat.
18. to c5e'Xrjpa] Tlie will:
tlie supreme will; that will which
guides all things. The expres
sion is peculiar, having perhaps
no exact parallel in Scripture.
But the sense is clear, if it were
only from the preceding ©e<3.

SoKtpa^ets rd Siacpepovra]
Either (1) discernest things that
differ; art able to discriminate,
as by an infallible test, things
true and false, right and wrong,
&,c. or (2) approvest things that
excel. The same phrase occurs
with a like ambiguity in Phil.
i. 10, eZs to 8oKipd£eiv vpas rd
Siatpipovra. For the two senses
of 8oKipdt,eiv see note on i. 28,
iSoKipao-av. For Siacpepeiv in
the simple sense, to differ,
compare Dan. vii. 3, ricrcrapa
Brjpia peydXa... Siatpipovra aXXrj-
Xiov. Gal. ii. 6, diroiot itote
170-av ovSe'v poi Siacpepei. The
other meaning, to differ in
the way of superiority, to excel,
is seen doubtfully in 1 Cor. xv.
41, ao-rrjp ydp dcrrepos Siacpipei
iv Sdfrj. Gal. iv. I, ovSev. Sia
cpepei SovXov k.t.X. and is clear
ly established in 2 Mace. xv.
13, iiricpavrjvai avSpa iroXta Kal
Sd£j7 Siaipepovra. Matt. vi. 26.
x. 31, iroXXiov crrpovdiiov Sta-
cpipere vpeis. xii. 12. Luke xii.
7, 24. Kar>7xovp£T'os] The word Kar-
¦gxeiv, to sound or din in one's
ears, is used by St Luke and St
Paul (as by Lucian also) in the
sense of repeated oral instruction
(KaTrjxelv nvd n or irepi nvos),
and is the origin of the forms
catechumen, catechetical, &c.

44

riPOS PQMAI0Y2.

(TeavTOV oZrjyov elvai TVtpXwv, <pws twv ev tTKO-
20 Tei, 7raidevTr}v dtppovtov, oidatTKaXov vrjiriwv,
e%ovTa Trjv popipiotriv t?7s yvwcrews Kai t>js
21 dXrjdeias iv tw vopup- 6 ovv BiBdtrKiov eTepov
creavTov ov StS«'(TKets ; d Krjpvcrrrwv prj KXeiTTeiv
2 2 /cAeVTets ; d Xeywv pr) pioi-xeveiv pL0i%eveis; 6
23 /3SeAi/frcrdjue^os Ta et'SwAa te|0Otri/Aets ; 6s iv

Luke i. 4, irept tov KaTrJxijBrjs
Xdyiov. Acts xviii. 25, ovros
rjv Karrjxrjpivos rrjv dSov tov
Kvpiov. xxi. 21, 24, Karrjxrj-
Brjo-av Se irept crov on k. t. X.
I Cor. xiv. 19, iva Kal dXXovs
KaTrjxrjcrio. Gal. vi. 6, koivio-
veirio Se o Karrjxovpevos tov Xoyov
Tip Karrjxovvrt. 19. ireirotcfas Te creavrov]
Literally, and art confident with
respect to thyself that thou art,
ifec. The accusative creavrov is
to be connected with iriiroiBas,
rather than with elvai.
dSi7ydv tvc/)Xiov] Matt. xv.
14, rvcpXoi eicrtv dSrjyot TvcpXwv'
rvcpXds Se rvipXdv idv dSrjyrj k.t.X.
xxiii. 16, 24. Compare Job
xxix. 15, LXX. dtpBaX/xos rjjxrjv
TvcpXiov, irovs Se x<oXiov.
nov ev o-Korei] Deut. xxviii.
29, LXX. 10s el ij/rjXacprjcrai 6
TvcpXds ev Tip crKorei.
20. iraiSevrrp' dcppdvcov] Prov.
xvi. 22, LXX. iratSeia Se dtppo-
viov KaKij. The word iraiSevrijs
occurs in Heb. xii. 9, iraripas
etxopev 7ratSevTds.
vijiriiov] Heb. V. 13, direipos

Xdyov StKaioo-vvrjs, vrjirios yap
icrriV reXetW Se' ecrnv 77 crreped
Tpocprj K.T.X.
poptptocnv] The word oc
curs only, here-, and in 2 Tim.
iii. 5, exovres poptpiocnv evo-efieias,
T77V Se Svvapiv avrijs rjpvrjjxevoi.
We have the verb jxopcpoio in
Gal. iv. 19, pevjots ov jxoptpto8fj
Xptords ev vptv. Compare Isai.
xliv. 13, LXX. iKXe^d/xevos re-
ktiov £vXov . . .ipopcpiocrev avrov ev
irapaypacpi8i...Kal irroirjcrev avrd
tos jxopcprjv avSpos. Tlie jxdpcptocris
by the pencil results in the p-opcprj
of a man: showing how the same
word may in one passage (2 Tim.
iii. 5) express a mere delineation,
form without substance ; and in
another denote rather embodi
ment, substantial shaping, as
here. ttJs . . . -rrjs] A 11 knowledge
and all truth. The article adds
the idea of the whole of, uni
versal. rrjs yviocreios] Compare Luke
xi. 52, oval vptv tois vopiKots,
on rjpare rrjv KXetSa tt;s yvid-
crecos,

II. 20  25.

45

vop-ta Kav)/d<rai, Zia Trjs 7rapa/3acrew? tov vopiov
tov Qeov ctTtjita^ets ; to ydp bvopa tov Qeov 24
Bi i/juas (5XatT<pnp.eiTai ev toTs edvecriv,
Kadios yeypa7TTai. TrepiTopir] piev ydp w<peXei 25
22. d /3SeXvo-crdpevos k.t.X.] creis ipicrrjcra. The verb is found

Thou who prqfessest a righteous
abhorrence of idols, dost thou
make a wicked gain of those
idols by robbing their temples ?
j38eXvcrcr6pevos rd etSioXa]
Deut. vii. 26, lxx. ovk etcr-
otcrets /38eXvypa eis tov oikov
o-ov.../38eXvypan /38eXv£r; avrd,
on avaOejxa icrri.
rd eiSioXa] All 4dols. See
note on verse 20, rrjs... rrjs.
UpocrvXEts] 2 Mace. iv. 39,
42, yevopevtov Se iroXXiov tepoo-v-
XrjixdTtov Kara rrjv irdXiv . . .xpvcrio-
puxTiov 17817 iroXXiov Sievrjveypivtov
...avrov Se tov iepocrvXov irapd
to ya£ocpvXaKiov e^eipioo-avro.
xhi. 6, ivravBa tov lEpocruXids
evo^ov 6Vra k.t.X. Acts xix. 37,
rjyayeTe ydp tovs avSpas tovtovs
ovre tepocrvXovs ovre fiXacrcprj-
povvras rrjv Bedv rjjxwv.
23. ds ev vojxio. . .tov vdpov]
Thou that gloriest in a law, by
the transgression of that law
dost thou dishonour God ? Com
pare verse 14, drav ydp eBvrj rd
pr) vopov Exovra cpvcrei ra tov
vojxov iroiiocrtv. Gal. iv. 21, 01
vird vojxov BeXovres eivai, tov
vopov ovk aKovere;
irapa/3do-eios] The substan
tive irapd/3ao-is appears once
only in the Old Testament :
Psalm ci. 3, iroiovvras irapa/3d-

frequently. Isai. xxiv. 5, rj Se
y^ rjvoprjcre Std tovs KaroiKotWas
avT?7V, 8idn napej3rjcrav tov vdpov
k.t.X Dan. ix. 1 1, 7rds 'IcrparjX
irapi/3rjcrav tov vojxov crov. So
irapajSaiveiv to prj/xa, tov Xdyov,
rrjv SiaBrjKrjv, ek rrjs 68ov, diro
nov evroXiov, dird nov Xdyiov, ev
ep.01 (Kvptip), &c.
rov ©edv dnpd£ets] Mai. i.
6, LXX. si irarrjp dpi eyio, irov
eo-riv 17 Sd£a pov ; Kat el Kvpios
dpi iyto, irov eo-nv o ipd/3os pov ;
XeyEt Kvpios iravroKpdnop- vpEis oi
tspets ot <pavXi£ovres to ovopd /xov.
24. KaBtos yeypairrai] Isai.
iii. 5, LXX. St' vpds SiairavTos
to ovopd pov fiXacrcprjixeiTai iv
rots e6Vecri. Compare Ezek.
xxxvi. 20 — 23.
25. irepnoprj... vojxov... vopov]
The absence of the article di
rects attention to the quality,
nature, character, die. of the
thing spoken of, not to its mere
substance. Such a thing as
circumcision... Such a thing as a
law... A law like that of Moses,
&c. Such a thing as circumci
sion, in itself a mere outward
rite of incorporation into the
chosen nation, profiteth if thou
be a doer, in its moral enact
ments, of a law prescribing such
a rite of initiation. The presence

46

nPOS PQMAIOYS.

idv vopiov irpdrrcrr}<i' idv Se Trapa$aTr]<i vop.ov
26 ?;s, r] irepiToprj crov aKpofivtrTia yeyovev. idv
ovv r] dKpo/3vrrTia Ta hiKaiwpiaTa tov vopiov
epvXarrcrrj, ov%l rj aKpofivcrTia avTov ets 7repi-
26. Or oix.
of the article would have re- iravn e6Vet k.t.X.
stricted to the Jewish Law in vopov irpdo-crgs] The precise

particular, that which without
the article is general in its ap
plication, however deeply tinged
with Jewish thought and ex
perience. It is almost as if vo
pov irpdcrcreiv and vojxov irapa-
pdrrjs were severally, like vop,o-
dereiv, vopocpvXaKeiv, &c. vopo-
Berrjs, vopo8i8dcrKaXos, &c. one
compound word : if thou be a
law-doer... if thou be a law-trans
gressor, &c. indicating the charac
ter of the person, rather than
calling attention to the particu
lar form or designation of the
law which claims obedience.
So in Gal. vi. 13, ovSe ydp ot
irepirepvopevoi avrot vdpov epv-
Xdcrcrovcriv (it is not that they
are anxious about keeping a law:
it is only that they are eager to
swell tlie ranks of a party).
totpeXei] So iii. 1, 2, ns 17'
tocpeXeia rrjs irepnoprjs ', iroXv
Kara irdvra Tpoirov. Compare
'Deut. iv. 7, 8, lxx. ©eos £y-
¦yi£iov avrois... SiKatiopara Kat
Kpijcara SiKaia k.t.X. xxxiii. 29,
paKaptos o-v, IcrparjX' tis opoios
crov, Xads crtotppevos vird Kvpiov ;
2 Sam. vii. 24, Kal ot;, Kvpie,
eyeVov avrots eis ©edv. Psalm
Qxlvii. 20, ovk eiromcrev ovtio

expression, vdpov irpdcrcreiv, does
not seem to occur elsewhere.
But besides the corresponding
phrases, vdpov tpvXdcrcreiv, Trjpeiv,
reXeTv, &c, we have the more
exact parallel, vojxov iroieiv, in
Josh. xxii. 5. 2 Kings xvii. 37.
1 Chron. xxii. 12. 2 Chron. xiv.
4. Neh. ix. 34, Kal 01 irarepes
rjjxtov ovk iiroirjo-av tov vopov crov.
John vii. 19, Kat ovSels e£ vpiov
iroiet tov vdpov.
irapajSaTrjs] This form is
not found in the Old Testament.
It occurs again in verse 27.
Also Gal. ii. 18. James ii. 9,
1 1, yeyovas irapajSdrrjs vdpov.
yeyovev] Has become, ipso
facto. 1 Cor. xiii. 1, edv...
aydirrjv 8e prj ?x<o, yiyova (by the
very fact of that absence of love)
XoXkos i;'xiov 77 Kvp./3aXov dXaXd-
tpv. 26. edv ovv] See verses
14, 15, and notes.
17' dKpo/3vo-Tta] Equivalent
to the phrase of Acts xi. 3, dv-
Spas aKpoj3vcrTiav exovras. So in
iii. 30, ets d ©eos 6s SiKatioo-£i...
aKpo/Jvcrnav (Gentiles) Sid rrjs iri-
crreios. iv. 9. Gal. ii. 7, to Evay
yeXiov T17S aKpojSvo-Ttas. Eph. ii.
1 1, oi X£yop.£voi aKpo/Jvo-ritt,

II. 26, 27.

47

Topirjv XoyiadrjtreTai, Kal KpiveT r) eK tpvrreios 27
aKpofivtrTta tov vopov TeXovcra ae tov Bid

Ta SiKaiiopara tov vdpov] The
requirements of the law. Num.
xxxi. 21, LXX. tovto to SiKat
iopa tov vopov. See note on i,
32, SiKai'iopa.
<pvXdo-o-jj] Exod. xv. 26,
LXX. Kal cpvXdfjjs iravra rd
SiKaiiopara avrov. Deut. vii. 12,
rjviKa av aKOvcrrrre iravra Ta StKat-
topjxTa ravra Kal <pvXd£rjTe Kat
iroirjcrrjTe avrd. Psalm cv. 45,
oircos av <pvXd£tocn Ta SiKaiiopara
avTov Kat tov vopov avrov eK-
^rjrrjcrtoo-iv. cxix. 8, Ta SiKatio-
paTa crov <frvXd£to. Acts vh. 53,
oiftves iXd/3eTe tov vo/xov...Kat
ovk icpvXd£are. xxi. 24, otoixeis
Kal avrds cpvXdcrcriov tov vopov.
Gal. vi 13.
aijrov] That is, 0/ any such
Gentile ; of any person included
in the class described above,
idv ovv 7} aKpoj3vcrria k.t.X.
els irepnoprjv XoyicrBrjcreTai]
Shall be reckoned unto (pxit
down in tlie account for, to
count as) circumcision. So Gen.
XV. 6, LXX. Kat eXoyio-Brj avrip
eis SiKaiocrvvrjv. I Sam. 1. 13,
Kal EXoyiiraro avrrjv HXeI e!s
peBvovcrav. Job xii. 24, eXoyt-
craTO dj3vcrcrov eis irepnrarov.
Psalm Cvi. 31. Isai. xxix. 17,
to. dpos to "KeppeX eis Spvpdv
Xoyio-0770-eTai. xxxii. 15. Lam.
iv. 2, Ytot S110V ot Ttptot...irft!s
iXoyicrBrjcrav els dyyeia ocrrpaKtva.
Hos. viii. I2? Ta vdpipa avrov

els dXXdrpta EXoyid-clr7o-av. Acts
xix. 27, eis oiBev XoyicrBrjvat,
Compare iv. 3, 5, 9. ix. 8,
Xoyi^erat eis crireppa. Gal. iii.
6. James ii. 23.
27. KptvEt] Shall judge,
bring into judgment, by a con
demning contrast of practical
obedience. Compare Matt. xii.
41, 42, dvSpes Nivevtrai dvao-rrj-
crovrai iv rrj Kpicrei peTa rrjs ye-
vsds TOVT17S Kal KaraKpivovcriv
avrrjv...j3acriXio-o~a vdrov iyepBrj-
crerat ev tt; Kpicrei p.T.y.T. Kal
KaraKp ivet avrrjv. Luke xi. 31,
32. Heb. xi. 7, evXajBrjdels Kare-
crKevacrev kij3iotov . . .Si 17s kote-
KptvEV tov Kocrpov. See note on
verse 1, Kpivtov.
rj eK cpvcreios] Gal. ii. 15,
i7p,eis cpvcrei 'lovSaioi. See note
on verse 14, cpvcrei.
rov vdpov TeXovo-a] James
ii. 8, £t pevroi vdpov teXeTtc
jSao-tXtKov. Std ypdp,p,aros] The original
sense of Std is through. 1. Thus
first, with the genitive. (1) In
reference to space: xv. 28, dire-
Xevo-op.at 81' vpiov eis Siravtav.
I Cor. x. 1, irdvT£s Sid Tr^s BaXdcr-
1717s SirjXBov. 2 Cor. i. 16, Kat
Si' vpuov SieXBeiv els MaKeSovtav.
xi. 33, Std BvpiSos iv crapydvrj
ixaXdcrBrjv Sid tov Tetyovs. (2)
In reference to instrumentality:
i. 2, d irpoeirrjyyeiXaTO ' 81a nov
irpotprjTtov avrov ev ypactats ayidis.

48

nPOS PfiMAIOYS.

28 ypdpp.aTO<i Kal 7repiToprj$ irapafiaTYjv vopov ', ov

111. 20, Sia ydp vdpov iiriyvioo-is
apaprids. V. 2, St' ov Kat rrjv
irpocrayioyrjv ecr^rjKapev eis T77P
Xapiv Tavrijv. 1 Cor. xi. 12,
ovnos Kal d dvrjp Sid rrjs yvvaiKos.
2 Thess. ii. 2, jxrjBi BpoeicrBai jxrjre
81a irvevparos fxijre Sia Xoyov
p-rfre 8t' £7rioToXrjs 10s Si rjpiov.
(3) In reference to time: and
that in the sense of (a) during ;
as in Luke v. 5, St' dXrjs wktos
Koirido-avres ovSiv iXd/3opev. Acts
i. 3, Si rjpeptov Tecro-epaKovra d-
irravopevos avrois. Heb. ii. 15,
Sia iravros tov t,rjv evoxot ijo-av
SovXei'as- or (/3) in the course of;
as Matt. xxvi. 61, KaraXvcrai
tov vadv roil ©eov Kal Sid rpiiov
rjjxepiov olKoSoprjcrai. Mark xiv.
58. Acts V. 19, 8id VVKTOS
rjvoitjev rds Bvpas rrjs tpvXaKrjs.
xvi. 9, opapa 81a \rrjs] wktos
no LTavXip totpdrj. xvii. 10, 81a
wktos i^irrejul/av k.t.X. xxiii.
31, tov IlavXov rjyayov 8id vv
ktos eis ttjv 'AvnirarptSa- or (y)
at an interval of (passing through
and so reaching the end of); as
Mark ii. 1, eicreX0iov irdXiv eis
Kacpapvaovp 81' rjjxepuiv. Acts
xxiv. 17, St enov Se irXetdviov...
irapeyevdjxrjv. Gal. ii. I, eireira
Sia SeKarecrcrdptov enov irdXiv dve-
jSrjv els 'IepocrdXvpa. (4) In
reference to condition and cir
cumstances : passing through,
and so amidst, in a state of; as
in iv. 11, tiov iricrTevdvTtov 81'
aKpo/Jvo-Tias. viii. 25, St' viro-
povijs direKSexdpeda. xiv. 20,

no Std irpoo-Kopparos icrBiovrl.
2 Cor. ii. 4, eypaxj/a vp.iv Std
iroXXiov SaKpviov. hi. II, el yap
to Karapyovpevov Std 8o£rjs k.t.X.
2 Tim. ii. 2, d i;Kovo-as irap' ipov
Std iroXXiov paprvpiov. And this
last is the sense of Sid here.
Amidst (in a condition of, in pos
session of, with) a written law and
an ordinance of incorporation.
2. The other use of the prepo
sition, with the accusative, is
more uniform still. Through,
owing to, because of, for the
sake of. See i. 26. ii. 24. iii.
2 5- }Y\23> 24, 25, ovk iypacpn
Se St' avrov jx6vov...dXXd Kal 81*
rjjxds . . .irapeSddrj Sid rd irapairno-
para rjpiov Kal rjyepBrj Sta T77V
StKaiioo-iv rjpiov. vi. 19. viii. io,
20. xi. 28, ixBpol Si' vpds...d-
yairrjrol Std tovs iraripas. xiii.
5, ov pdvov Std ti)v opyrjv dXXa
Kai Sid rrjv crvveiSrjcriv. xiv. 15,
el ydp Sid /Spiupa o dSeXcpos crov
XvireTrai. xv. 15.
ypdpp.aTos] Compare verse
29, ov ypdppan. vii. 6. 2 Cor.
hi. 6, 7, ev ypdppan eVtetvitio-
Pe'vi; Xt'^ots. The context in
some passages gives the word a
disparaging sense, in contrast
with the Xoyos or irvevjxa of the
Gospel: but in itself, and in
its use here, it is a term rather
of honour; the writing, the writ
ten letter or text, of God's own
law. See Exod. xxxi. 18, lxx.
Kat eStOKe Miovcrrj. . .Tas Svo irXdras
tov paprvpiov, irXaKas Xtc^tvas

II. 28, 29. 49
yap 6 iv too (pavepw 'Ioi/Safds icrTiv, ovoe rj iv
to (pavepw iv trapKl 7repiTop.ty dAAa d iv t<5 29
kpvTTTii 'IovSatos, Kal wepiToprj Kaphias, iv irvev-

yeypappevas no SaKTvXu) tov ©eov.
vdpov] For the absence of
the article, see note on verse 2<,
irepiTO/irj . . .vopov. . .vopov.
28. ov ydp d ev Ttp cpavepip]
Thus ix. 6, ov ydp irdvres ot ef 'I-
crparjX, ovtoi 'IcrparfX. John i. 48,
tSe aXr;c5ios lo-parjXirrjs. Gal. vi.
16, Kat eirt tov 'Io-par;X tov ©eov.
Phil. hi. 3, rjpeis yap icrjxev rj
irepiToprj, ot irvevpan ©eov Xa-
TpEVOVTES K.T.X.
iv rd! cpavepto] Matt. vi. 6,
Kat o irarrjp crov d pXiiriov iv
Tip KpviTTip diroSidcrci crot [ev Tip
epavfpip]. 'IovSatos . . . irepvroprj] Each
of these words is understood a
second time, as in verse 29 also.
Not he who is [a Jew] outward
ly is a Jew; nor is that [cir
cumcision] which is outward, in
flesh, circumcision: but he who
is [a Jew] in secret is a Jew;
and circumcision is [circum
cision] of heart, &c.
ovSe 77 ev rip c/>av£pip] That
is, 17' e£to8ev, explained by iv
o-apKt. The same distinction is
applied also to Baptism in 1 Pet.
hi. 21, vvv o-io£ei jSairncrpa, ov
crapKos dirdBeo-is pvirov, aXXa crvv-
Ei8r7'cr£ios dyaBrjs iireptoTrjpa els
®edv. Heb. X. 22, pepavncrpeVoi
rds KapStas dird crvvetSifcreios iro-
vrjpas, Kal XfiXovpevot to criopa

vSari KaBapw.
29. d ev np KpVTTTt^ 'IovSatos]
For the phrase ev no Kpvirrip, see
Matt. vi. 4, 6, 18, dirios rj crov rj
eXerjpocrvvrj ev Tip Kpvirrip' Kat o
irarrjp crov o /3Xe7riov ev np Kpvrrrio
aTroSiocrei croi k.t.X. And for the
sense, 1 Pet. hi. 4, iov eo-no ovk
d e£to8ev...Kocr[xos, dXX' d Kpvirrds
rrjs KapStas dvdpiOTros iv no d-
cpBdprio tov irpaitos Kal rjcrvxiov
irvevparos, o ecttiv evioiriov tov
©eov iroXvreXes.
irepiToprj KapStas] Col. ii. 1 1,
irepiToprj axeipoiroirjrio, iv rrj arr-
EKSvcret tov o-coparos rr;s crapKos.
Compare Levit. xxvi. 41, lxx.
Tore ivrpairrjcreTai r) KapSia avriov
17 direpiTprjTos. Deut. x. 16, Kat
irepirepdcrBe rrjv crKXrjpoKapSiav
vjxtov. Jer. iv. 4. ix. 26, iravra
rd eBvrj direpiTprjra crapKi, Kal
irds oikos 'IcrparJX airepirprjroi
KapSi'as avriov. Acts vii. 51,
crKXrjpoTpdxrjXoi Kai aTreplrprjToi.
KapSiats Kal tois loo-tv, vpEts
a£t rio irvevjxaTi Tto ayito aVTiiri-
irrere. iv irvEvpan ov ypdppan]
Consisting in spirit, not in let
ter : spiritual, not literal. The
same contrast is found also in vii.
6, iocrre SovXeveiv 77pds ev Katvdrr;-
n irvevparos Kal ov iraXaioTrjn
ypdppaTos. 2 Cor. iii. 6, Sia-
kovous Kaivr^s SiaBrjKrjs, ov ypdp-

50 flPOS PfiMAlOYS.
piaTi ov ypdppiaTf ov 6 eivaivos ovk e'£ dvdpw-
ttcov dXX iK tov Qeov.
I. I Tt ovv to -Trepiarrrov tov 'lovdaiov, i) Tts >/

paros aXXd irvevparos (a new
dispensation, not of letter but of
spirit; not consisting of a code
of written enactments, but con
veying a new spirit, a spirit
made new by the Holy Spirit).
Compare Jer. xxxi. 33, lxx.
(quoted in Heb. viii. 10), avrrj
rj StaByKi] pov... SiSovs 8100-10 vd-
jxovs pov els rrjv Sidvoiav avnov,
Kal eirt KapStas avnov ypdxfrto av
rovs. ov] Of whom; referring to
o ev rip Kpvirnp, and (in sense) to
the possessor of the irepnoprj
KapStas. ov d eiratvos] 1 Cor. iv. 5,
Kal Tore d eiraivos yevrjVerat eVd-
cr™ dird tov ©eov. 2 Cor. viii.
18, ov o eiratvos ev Tto evayyeXito.
III. I — 8. Tt ovv TO ireptcrcrdv]
If in God's sight the Israelite is
lie who is so in lieart, what is the
peculiar privilege of the national
Israel I A fuller answer to
this question is given elsewhere
(see ix. 4, 5). Here only one
privilege is expressly named.
They have God's revelations in
their keeping. This is the chief,
yet but one, of their privileges.
And no unfaithfulness on the
part of that nation can make
God forget or prove unfaithful
to His promises to their fathers.
Man may be false, but God is

true. Nay, man's faithlessness
does but illustrate and establish
God's justice. Thus David's sin
against God is declared (Psalm
li) to have resulted in the justi
fication of God's word and judg
ment. Will you say, Then, if
man's sin only displays more
conspicuously God's justice, and
so issues in His glory, God can
not justly punish it ? Such an
objection would gainsay that first
axiom of eternal truth, that God
will judge the world in righte
ousness. And if any one is
wicked enough to urge it, wicked
enough seriously to repeat the
blasphemous saying, Let us do
evil that good may come; on
such a man argument is thrown
away: they wlvo fear God can
only answer that that condemna
tion which assuredly awaits him
is proved out of his own mouth
to 1

1. Toirepio-crdv] Thisadjective
of irept (in its sense of over and
above, exceedingly) is sometimes
used with the genitive, in the
sense of more than; as in Matt.
v- 37. to Se irepio-o~ov tovtiov iK
rov irovrjpov eoti'v. Eph. iii. 20,
virepeKirepicro-ov tov alrovpeOa rj
voovpev. But more often abso
lutely, in the sense of (1) Re
maining over; as in Exod. x, 5,

III. 1-3. 51
tv<peXeia T/js 7repiTop.r,s ; woAi) KaTa irdvTa 2
Tpoirov. 7rpwTov pev yap oti em<rTevQr]<rav Ta
Xoyia tov Qeov. t'i ydp el rjirirrTrjcrdv Ttj/es ; 3
iii. 2. Or omit yap.

LXX. Kat KaTESfirat irav to irepicr-
crdv to KaraXeicpBev, o Kare'Xiirev
vpiv rj xdXa£a. (2) Abundant;
Luke xx. 47, irepicrcroTepov Kpi-
/xa. John x. 1 o, tva £ 1017V exiocnv
Kai irepiorcrdv ex<ocriv. Heb. vi.
17. vh. 15, irepio-o-drepov en
KaraSrjXdv ecttiv. (3) Superior,
preeminent; as here, and Eccles.
VI. 1 1, n ireptcrcrov Tip dvBptoirto ;
Dan. v. 12, 14, on irv£vp:a ite-
ptcrcrov ev avTtp...Kal crotpia ire-
purcrr) eipedrj iv croi. Matt. v.
47, Tt irepicrardv iroieire ; xi. 9,
Kal irepicrcrdTepov irpocprjTOV. (4)
Excessive, superfluous; Eccles.
vii 16, pr) crocpitpv irepicrcrd. 2
Mace. xii. 44, rrepiero-ov Kal X17-
PioSes virep veKptov evxecrOai. 2
Cor. ix. 1, irepicrcrdv pol ecrnv to
ypacpew vpiv.
tis rj tocpiXeia] See note on
ii. 25, tdcpeXeZ
2. Kara iravra rpdrrov] Num.
xviii. 7, lxx. Phil. i. 18, iravri
Tpoirio. 2 Thess. iii. 16, ev iravri
rpoirto. irptorov jxev ydp] The form of
expression implies that other
points of advantage would be
mentioned afterwards: but the
suggestion of objections inter
venes, and the enumeration is
not resumed.

iirio-revdrjcrav Ta Xdyta] They
were entrusted with the oracles.
The same construction occurs in
I Cor. ix. 17, otKovopiav iteiti-
crrevpai. Gal. ii. 7, ireirio-Tevjxai
to evayyeXiov rrjs aKpoj3vo-Tias.
1 Thess. ii. 4, SeSoKipdcr/xeBa vtto
tov ©eov irio-rev0i;vai rd evayye
Xiov. 1 Tim. i. II, to evayye
Xiov... d iirio-Tevdrjv iyio. Tit. i.
3, ev KTjpvypano eiricrTevBrjv iyto.
ra Xdyia tov ©eov] Num.
XXIV. 4, 16, LXX. epijeriv aKOViov
Xoyia Icrxvpov . . .c/>rjcrlv okoviov Xd
yia ©eov, imcrTapevos iTrio-rrjp.rjv
vficrTov. Psalm xii. 7, rd Xdyia
Kvpiov Xoyia dyvd. cxix. 103,
10s yXvKea no Xdpvyyi jxov rd Xd
yia o-ov. Acts vii. 38, ds ESf'^a-
to Xdyta tfovra Sovvai rjpiv. Heb.
v. 12, riva rd oroixEia ri;s dpxys
nov Xoytiov rov ©eov. i Pet. iv.
11, £t ns XaXet, 10s Xdyta ©eov.
Although appropriated by usage
to the utterances of God, oracles,
the term is used also of human
words: Psalm xix. 15, Kal ecrov-
rat eis evSoKidv ™ Xdyia tov ord-
paros jxov . . .iviomdv o~ov Siairav-
tos, Kvpte.
3. n' ydp ei] I say, Much
every way ; much still : for God
will not suffer His faithfulness
to be interfered with or His pro-

52

npos PQMAIOY2.

prj rj dwitrTia avTwv Trjv ir'i<rTiv tov Qeov KaTap-

mises defeated by the uiifaithful-
ness of man. Compare ix. 6,
OVX OtOV 8e OTt EKITEITTIOKEV O Xo-
yos tov ©eov. 2 Tim. ii, 13, ei
airtoTOvpEV, ekeivos irtcrros pivei'
apvrjcraaBai ydp Eavrdv ov Svvarat.
rjiricrTrjcrav . . . diricrria] That
the idea of unfaithfulness pre
dominates here over that of un
belief is clear from the contrast
with irio-nv (see next note). But
indeed the Scriptural use of the
term faith combines the two
notions of believing and faithful.
James ii. 18, Kayto Seltto 0-01 ek
nov epyiov p.ov ttjv ixicrnv. The
forms dirtcrTEiv and diricrria do
not occur in the Septuagint (see
however Wisdom i. 2. x. 7.
xii. 17. xiv. 25. xviii. 13.
2 Mace. viii. 13): and dirio-ros
only in one passage, Isai. xvii.
10, cpvrevcreis cpvrevpa diriorov
Kai crrreppa diricrrov.
irio-Tiv] Fidelity. Matt, xxiii.
23, rd fiapvTepa tov vopov, rrjv
Kpicriv Kal to eXeos Kat ttjv irt-
o-rtv. Gal. v. 22, dyaBiocrvvrj,
iricrTis, irpavrrjs k.t.X. Tit. ii.
10, p.77 vocnpi£opevovs, aXXd ira-
crav iricrTiv evSetKvvpc'vovs aya-
6rjv. See also 2 Tim. ii. ¦ 13
(quoted in a former note, n' ydp
El). Karapy^cTEt] The meaning of
Karapyeiv is (1) to make idle, to
reduce to inactivity ; as, for ex
ample, Luke xiii. 7, Ikkoij/ov av-
rrjv ' tva Tt Kal rrjv yrjv Karapyei
(by a fruitless occupation of it);

Hence, (2) to render inoperative,
to abolish, to destroy. It occurs
25 times in St Paul's Epistles,
and is peculiar to him in Scrip
ture, with the exceptions of (a)
Ezra iv. 21, 23. v. 5. vi. 8;
(/?) the above passage in St
Luke; and (y) Heb. ii. 14 (if
that be not St Paul's also), tva
Sid tov davdrov Karapyrjcrg tov to
Kpdros exovra tov Bavdrov. The
English Version gives it no less
than 17 various renderings in
the 27 places of its occurrence.
Compare verse 31, vdpov ovv
KaTapyovpev Std T77S irtarEcos; iv.
14, KaTrjpyrjrai rj eirayyeXia. vi.
6, iva KarapyrjBrj to artopa Trjs
dpaprtas. vh. 2, 6, KaTrjpyrjrai
dird tov vdpov tov dvSpds. . .Karrjp-
yrjBrjpev airo tov vojxov. I Cor.
i. 28, tva ra ovra Karapyrjcrrj. ii.
6, nov apxovTiov rov aiiovos tov
tov nov Karapyovpivtov. vi. 13,
d Se ©eos Kai Tavrrjv Kal Tavra
Karapyrjcrei. xiii. 8, 10, 11, Eire
Se irpocprjreiai, KaTapyrjBrjcrovTai. . .
etre yviocrts, KaTapyrjBrjcreTai... to
iK pipovs KaTapyrj8rjo-erai...KaT-
rjpyrjKa ra rov vrjiriov. xv. 24,
26, orav Karapyrjcrrj irdcrav dpxrjv
...eo"xaTOS ey^pos KarapyetTat d
CdvaTos. 2 Cor. hi. 7, n, 13,
14, Std ttjv Sdfav tov irpocrtoirov
avrov ttjv KaTapyovjxevrjv...ei ydp
to Karapyovjxevov Sid Sd^s... ets
to TeXos tov Karapyovpivov . . .on
ev Xpio-rio KarapyEirat. Gal. iii.
17, £?s to Karapyrjcrai rrjv iiray
yeXiav. V. 4, II, KaTrjpyrjBrjre.

III. 4-

53

yrprei ; p.rj yevoiTO' yiveo~6a) Se d ©eos dXrjdrjs, 4
7ras Se dvdpio7ros 'T^¦eu(^T^ls• Kadcos yeypairTai,
4. Or KaSdirep.
dird tov H.pio-Tov...Karrjpyr]Tai to ings with him; for they all pro-

crKavSaXov tov oravpov. Eph. 11.
15, rrjv ex8pav...KaTapyrjcras. 2
Thess. ii. 8, ov d Kvpios... Kanzp-
yi7CTEi rrj eiricpaveia rrjs irapovcrtas
avrov. 2 Tim. i. 10, Karapyrj-
cravTos piv tov favaTov k.t.X
4. pi) ye'voiTo] Literally,
May it not become or prove to be
so. Away with the thought !
God forbid. An exclamation
of abhorrence, found also in
verses 6, 31. vi. 2, 15. vii. 7,
13. ix. 14. xi. 1, 11. 1 Cor.
vi. 15. Gal. ii. 17. iii. 21. In
its absolute form it is peculiar
to St Luke and St Paul. In the
few places where it occurs in
the Septuagint it is incorporated
into the sentence; as Gen. xliv.
7, 17, pr) yivoiro rots iratcri crov
iroirjcrai Kara to prjp.a tovto... jxrj
jxoi yivoiro iroirjcrai to prjpa tov
to. Josh, xxii 29, prj yivoiro
ovv rjpds dirocrrijvai aird Kvpiov.
xxiv. 1 6, prj yevotTO »7ptv Kara-
XtiTEtv Kvpiov. 1 Kings xxi. 3,
pr) yivoiro poi irapa ©eov pov
Savvai K.Xrjpovopiav irarepiov pov
0-01. And so in Gal. vi. 14,
epol Se pr) yivoiro Kavxdo-8ai el
prj k.t.X. yivierOio 8e 6 ©eos] God must
be true — yea, let God be seen to
be true — though it be at the cost
of proving every human being
false. The very faithlessness of
man does but justify God's deal-
V. E.

ceed on the assumption of human
corruption. Thus David says
Against Thee, Thee only have I
sinned... that Thou mightest be
justified. ytve'o-c5io] The original sense
of yiveo-Bai, to come into being,
become (as that which before
was not), passes readily into that
of resulting in being, being as
the result, and so being seen or
proved to be. Thus, for example,
the repeated exhortations, yive-
crBe erotpot (Luke xii. 40), eSpatot
(1 Cor. xv. 58), eis dXXr;Xovs
XprjiTToi (Eph. iv. 32), fxiprjral
tov ®eov (Eph. v. 1), evxdpicrroi
(Col. iii. 15), &c. do not neces
sarily imply the reproach of
being otherwise now, but rather
say, Be found such ; be such in
the result, such when Christ
comes. 6 ®eds dXrjBrjs] John iii. ^3>
icrcppdyitrev oti o ©eos aXrj&rjs
ecrnv. viii. 26, d irip\j/as pe
aXrjBrjs ecrnv.
irds Se dvBpiorros i/'evottjs]
Psalm cxvi. II, LXX. eyio etira
ev ttj EKOTacrei pov, irds avBptoiros
if/evo-Trjs. The word ij/evcrTrjs oc
curs also in Prov. xix. 22. John
viii. 44, 55. 1 Tim. i 10. Tit.
i. 12. 1 John i 10. ii. 4, 22.
iv. 20. v. 10, d prj iricrreviov rto
©eip xj/evcrTrjv ireiroirjKev avrov.
Ka0ius yeypairrai] Psalm li.
G

54

IIPOS PHMAIOY2.

'Ottws dv (JtKatcodrjs iv tois AoYOts crov
5 Kal viKr]o~rj^ iv Tip Kpivecrdal ere. el Se rj

4. Ol' viKrJireis.

4, LXX. crol povtp rjpaprov Kal to
irovrjpov evioiriov crov iiroirjcra,
ojtios av 8iKaiiot3rjs k.t.X.
omos dv] For the sense, see
notes on verses 1 — 8, Tt ovv rd
irepicrcrdv, and on this verse, yt-
vio-Bto Se 6 ®eds.
StKaiio^Tjs] See note on ii.
13, SiKaiioflijo-ovTai. For the
application here, compare Luke
Vii. 29, 35, sSiKatioo-av tov ©eov
...eSiKaiioBrj rj crotpia.
iv tois Xdyois crov] In (the
matter of) Thy words; that is,
according to the forensic figure
employed, in Thy arguments, or
pleadings, in the trial in which
man arraigns Thee. See note
below, KpivecrBai.
viKij'oTjs] Equivalent to SiKai-
toBfjs above. This seems to be
the only clear example in Scrip
ture of the classical use of vocdv
as a forensic expression, to gain
a cause. iv np Kpiveo-6ai ere] When
Thou contendest ; when Thou en-
terest into trial as a litigant.
For this classical use of Kpive-
crBai, compare 1 Cor. vi. 6, dXXd
aSeXtpos pera dSeXcpov Kplverai,
Kal tovto eirt diri'crTiov. The fi
gure itself is in frequent use in
the Prophets when expostulat
ing for God with men. God is
represented as having a contro
versy with them ; appealing

sometimes to heaven and earth,
sometimes to man himself, to
decide the question as to the
reasonableness and justice of
His dealings with him. See,
for example, Isai. i. 2, 18, lxx.
aKove, ovpavi, Kal ivtoritpv, yrj...
Sevte 81; Kat StEXEyxfiopev, Xcvei
Kvpios k.t-X. xliii. 26, crv Se
pvqo~6rjri Kal KpiBtopev . . .iva St-
Kaiio£5rjs. Jer. xxv. 31, Kpicris
Tto Kvpuo iv tois eBveui' Kpiverai
ainds irpos iracrav crdpKa. Hos.
iv. 1, aKovcraTE Xoyov Kvpiov, viol
'Io-parjX, 81 on Kpicris Tip Kvptio
irpos tovs KaroiKovvTas rrjv yrjv.
xii. 2, Mic. vi. 2, aKovcraTE, oprj,
rrjv Kpicriv tov Kvpiov... oti Kpicris
Tip Kvpiu irpos tov Xadv avrov,
Kal pETa tov IcrparjX SieXeyxBij-
crerai. Xaos pov, Tt eirotrjo-d croi
...airoKpiBrjTi pot. It is thus
that David, in the passage quoted
in the text, declares that this
one sin of his will be enough to
decide the great controversy
between God and man, in favour
of God's justice, mercy, and
truth. 5. ei Se'] A difficulty na
turally arising out of the words
quoted from Psalm li. If David
sinned in order that God might
be justified; if, in other words,
our unrighteousness in some
sense establishes God's righteous
ness; what are we to say as to

III. 5-

55

dSiKia tjpoov Qeov Bmaiocrvvtiv crvv'tcrTrjcriv, t'i
ipovpev ; pi) aSt/cos 6 ©eos d eiriepepiov Trjv

the consistency of God in punish
ing sin ?
®eov SiKaiocrvvr/v] Not rrjv
tov ®. 8. A shade of difference
is involved in the absence of the
article. Such a thing (so great
a thing) as righteousness on the
part of such a Person (so great
a Person) as God. See notes on
i. 2, ev ypatpais aytats. i. 20,
diro KTtcrecos. &C.
crvvto-n7o-tv] The first mean
ing of crwtcrrdvat is to set (place
or bring) together. Hence (i)
of persons, to combine one with
another; to introduce, commend,
recommend, one to another : xvi.
I, ovvierTijpi Se vp.iv $otj8ijv ttjv
dSeXcprjv rjpiov. Gen. xl. 4, LXX.
ervvicTTrjcrev 6 dpxiSetrptoTrjs ra
'liocrrjcp avrovs (gave them in,
charge to Joseph): and converse
ly, Num. xxxii. 28, crvveo-rrjcrev
avrois Miovcrrjs EXea£ap tov tepea
(charged Eleazar with them).
I Mace. xii. 43, ervveemjerev av
Tov irdo"t tois cpiXois avrov. 2
Cor. v. 12, ov ydp irdXiv eavrovs
ervvicrrdvopev vpiv. And so with
only the accusative expressed:
2 Cor. hi. I, dpxdpeBa irdXtv
eavrovs ervvierraveiv ; vi. 4. x.
12, 18. Or with irpos' 2 Cor.
iv. 2, o-wiordvoVTES eavrovs irpos
iracrav crweiSrjcriv dvBpiomov. (2)
Of things, to combine into cer
tainty, to prove or establish : as

here, and v. 8, crvvio-TTjcrtv Se rrjv
Eavroii ayairrjv d ©eds eis rjpas.
And so even of persons (with
elvai, dvras, or the like) in the
sense of proving; as Susan. 61,
ervvicrrrjerev avrovs Aavii)X ek tov
ordpaTos avnov xj/evSopaprvprj-
cravras. 2 Cor. vh. II, ev iravri
crwecrTrjcraTe eavrovs dyvovs etvai.
Gal. ii. 18, irapa/3drrjv ipavrdv
crvviuTavio. n' Epovpsv] A phrase pecu
liar to St Paul, and to this
Epistle. Sometimes it intro
duces an objection ; as here,
and vi. 1, n' ovv ipovpev ; eiripe'-
viopev Trj dpapria k.t.X. vii 7, Tt
ovv ipovpev ; d vopos ajxapria ;
ix. 14, n' ovv epovpev; prj dSiKia
irapd rip ©eip ; Sometimes it con
cludes an argument; as in ix.
30, Tt ovv ipovjxev ; on EcVrj k.t.X.
o eiricpipiov rrjv opyrjv] The
inflicter of the anger; of that
Divine displeasure against sin,
which is the prospect of the
wicked. Compare (1) for rrjv
opyrjv, v. 9, o-ioBrjo-djxeBa St' av
rov diro rrjs opyrjs. Matt. iii. 7,
cpvyetv aird rrjs p.eXXovcrr7s opyrjs.
Luke iii. 7. 1 Thess. i. 10, tov
pvdpevov rjpas iK rrjs opyrjs Trjs
ipxopivrjs. See note on i. 18,
o'pyr) ®eov. (2) For the phrase
opyrjv imcpipeiv (so opposite to
the classical dpyds iincpipeiv),
.Zech. ii. 9, LXX. ZSov e'yio eiriipe-
G2

56

I1P0X PflMAIOYS.

6 opyrjv ; KaTa dv6pw7rov Xeyoo. p.rj yevoiTO' eirt
7 7rws Kpivei d ©eds tov Kocrpov ; et ydp rj dXrjQei
tov Qeov iv tw ipw yp-evcrpiaTi iirepicrcrevcrev et

Or el de i).

pio ttjv X£tPa P-ov e7r avrovs.
Psalm vh. 12,0 ®eds Kpirrjs Si-
koios Kat io"Xvpos Kai jxaKpoBvpos,
pr) opyrjv Eirayiov KaB eKao-rrjv
rjjxepav. Isai. xiii. 25, Kai irrrj-
yayev err' avTOvs opyrjv Bvpov av-
tov. (3) And for the sense of
the text, Gen. xviii. 25, d Kpt
viov iracrav rrjv yrjv, ov iroirjo-eis
Kpidtv ; Job vih. 3, prj 6 Kvpios
dStKrjo-et Kptviov;
Kara dvBptoirov Xsyio] Even
to state such a doubt, though it
be but to repel it, requires apo
logy. I speak as men speak; not
in my own name, still less as an
Apostle. The exact combination,
KaTa dvBpioiTov Xe'yeiv, occurs only
here and in Gal. ih. 1 5. Compare
I Cor. ix. 8, prj Kara avBptoirov
Tavra XaXio, 17 Kal o. vopos ravra
ov Xe'yei ; 2 Cor. xi. 1 7, o XaXio,
ov Kara Rdpiov XaXio, aXX 00s ev
dtppocrvvrj. 6. eirei] Since, if so, if there
be any force in such an objec
tion, how shall God judge? For
this use of e'irei, carrying with it
the suppressed clause, if so, or if
otherwise, according to the con
text, compare xi. 6, 22, e! Se
Xapiri, ovketi sf epyiov, eitei 17
Xapis ovKen yiverai xdpts...eirt Se
ere XPT?°"TdTi7S ®eov, edv iiripeivrjs
TJj XP17o-TdrrjTi, E7TEI Kai crv ekko-
irrjo-ij. I Cor. v. 10, erm iocp£t-

Xete dpa ek tov Kocrpov i£eX8ei
vii. 14, iJytao-Tat ydp o avijp
arricrTos iv rrj yvvatKt . . . eirei ac
rd TEKva vpiov aKa&apra icrri
Heb. ix. 26, site! ISei avrov rro.
XaKts iraBeiv diro KaTa/3oXrjs k
crjxov vvvl 8e aira£ k.t.X. x. :
eirei ovk dv iiravcravTO irpoo-tpep
pevat ;
irios Kpwei d ®eds] Thus h
tellectual difficulties in religic
are best met by moral axiom
It may sound plausible to say, j
man's sin contributes ultimata
to God's justification, God ca\
not justly punish it : but co;
science, ever a safer guide ilia
intellect, echoes the language 1
revelation, which declares i)
coming judgment; and thatjud
ment presupposes that sin can t
justly punished, and will. L
this suffice us.
rdv Kocrjxov] See note on
20, Kocrpov.
7. et ydp] A repetition (i
the form of a more direct o
jection) of the difficulty raise
in verse 5, and already partial
answered. 17 dXife'eia tov ®eov] Her
the veracity of God; as in ver;
4, yivicrdio Se o ©eos dXrjBrjs. X
8, virep dXi70eias ®eov, eis to /S
/3aiioo-ai Tas eirayyeXias. Els
where the same phrase denot

III. 6—8. 57
Trjv Zo^av avTov, t'i eri Kayw ws dptapTioXoc;
Kplvopai ; Kal pr) Kadws i3Xarripr]povpe6a Kal 8

8. Or omit the 2nd ko.1.

rather tlie reality of God: see
notes on i. 25, dXrj0etav...T'ev8ei,
and ev np.
ev np epip i^evcrpan] In (as
the field of its operation) my lie :
that is, my unfaithfulness: so
expressed by way of direct con
trast to dXijc^eta, as in verse 4
y/evcmjs to dXr/Brjs. The whole
life of unfaithfulness is gathered
up into a single t/ievcrpa, just as,
in v. 18, the whole of our Lord's
life of obedience is summed up
into one SiKattopa.
Eirepicrcrevcrev] The tense ex
presses a single past act. The
sum of a hfe, regarded in the re
trospect as one act, gives this
result: the veracity of God was
en/ianced by the lie of the man.
The verb ir£ptcro-£vEiv (see note
on verse 1, irEptcrcrdv) occurs al
most forty times in the New
Testament, and has two con-
struptions. (1) To be over and
above, to remain over, to abound
or redound, to exceed, or excel ;
as here, and v. 15. xv. 13. Matt.
xiv. 20, to irepiaaevov nov kXu-
crpdnov. Luke xii. 15, ovk e'v
np irepicrcreveiv nvt 17 £1077 avTov
ecttiv. 2 Cor. viii. 7, tocrmp iv
iravri irepicruevere...'iva Kai iv
Tavrij rrj x"Pm irepicrcrevrrre.
Phil. iv. 12, oT8a Kal raireivov-
o~6ai, otSa Kai irepicrcreveiv ' iv

iravri Kat ev iracrtv pepvrjpai . . . Kat
irepicrcreveiv Kai vcrrepe'icrBai. (2)
To make to be over and above, to
make to abound; as 2 Cor. iv.
15, T77V EvxaptcrTiav irEpicrcrevcrr;
eis ttjv 8d£av tov ®eov. ix. 8,
SvvaTet Se 0 ®eos iracrav xaPLV
irepicrcrevcrai ds vpds. I Thess.
iii. 12, vpds Se o Kvpios 7rXEovd-
crai Kat irepicrcrevcrai rrj dydirrj eZs
dXXijXovs Kal eZs iraVTas.
eis rrjv Sd£av avrov] See note
on i. 23, 8d£av.
Tt eti] So ix. 19, epets poi
ovv, Tt ovv tin pipcperai ;
Kayio] / also; I as well as
those from whose sins no such
advantage may have accrued.
ids dpapnoXds] The 10s ex
presses the nature of the accu
sation. See 1 Pet. iv. 15, 16,
pvn yap ris vpiov iracrxETio 10s cpo-
vevs 17 kXeittijs rj KaKOiroids rj tits
aXXorpioeiricrKOTros' el Se cos Xpt-
crrtavos, pr; aio-xwecrfco.
Kptvopai] See note on ii.
16, Kpivei. The present tense
here, as there, seems to express,
in a more vivid manner than
the future, the certainty and
imminence of the coming judg
ment. 8. Kal pr;'] That is, Kat Tt
prj Xe'yiopev k.t.X.
/SXaacprjixov/xeBa] The gene
ral sense of J3Xacrcf>rjpe2v (nvd,

58 IIP02 PHMAIOYS.
Kadios (pacriv TtJ/es jj/uas Xeyeiv oti 7roir](Ta)p.i
Ta KaKa 'iva eXdrj Ta dyadd; eov to Kpip.a ei
SlKOV ilTTlV.
9 Tt ovv\ 7rpoexope6a; ov irdvTWi' TrporjTU

eis nva, ri, or absolutely) is to
calumniate. It is applied some
times to men; as here, and i
Cor. x. 30. Tit. ih. 2. &c. Some
times to things, especially sacred
things; as in ii. 24. xiv. 16,
pr) jiXacrcprjp.eicrBio ovv vpiov to
dyaBdv. I Tim. vi. 1, tva prj rd
dvopa roil ®eov Kal rj Si8ao-Ka\ia
pXacrcprjprJTai. Tit. ii. 5, iva pr)
d Xdyos tov ®eov (iXacrcprjprJTai.
James ii. 7, jSXacreprjpovcriv to
KaXdv ovojxa k.t.X. 2 Pet. ii. 2,
77 dSds Trjs dXTj^Etas iSXacrcprjprj-
Brjcrerai. Sometimes to God
Himself, the Father, the Son, or
the Spirit: and that, either (1)
in the direct sense, of uttering
profane or impious words con
cerning Him; as in Mark ih.
28, 29, rd dp.aprrjp.aTa Kal at
j3Xacrtprjp.iai, dcra idv fiXacrcprjprj-
criocriV ds 8' dv /iXacrcprjprjcrrj eis
to irvevpa to aytov k.t.X. Acts
xxvi. 1 1, iJvdyKa^ov j3Xacrcprjpe'iv.
&c. or (2) in the indirect sense,
of giving His honour to another,
by ascribing His attributes to a
created being; as Matt. ix. 3,
ovtos jSXao-c/JrjpEi. xxvi. 65, i-
fiXao-cprjjxrjcrev  TjKOvcaTe rrjv
f3Xacrcpr)piav. John x. 36, vpeis
Xeyere on /3Xacr<prjpe?s, on etirov,
vids rov ©eov eijxi ;
KaBios cpacriv rives] The com

mon perversion then (as in 8
times) of the doctrine of a fn
forgiveness. The greater the s\
forgiven, the greater the gra
shown in pardoning it. Let ',
continue then in sin, that gra
may abound.
cm iroiijo-iopev] The usu
Greek pleonasm, of on before £
exact quotation.
iroirjcriopev Ta KaKa] See vi.
empiviopev Trj ajxapna, iva 17 x
pis irXeovao-77; rd...Ta] All manner of . S>
note on ii. 20, T77s...n7s.
eov] That is, of those wl
wilfully draw such a conclush
from the Gospel of God's grac
Tliere needs no further answ
to such blaspliemies. The
framers have already the ma
of perdition upon them.
9 — 20. Tl ovv k.t.X.] Thoui
the Jew has an advantage ov
other men in his religious pot
tion, especially in the possessii
. of Divine oracles of truth, yet, •
point of character, and therefo
of ultimate acceptance, he has i
real superiority. His own Scri
tures declare his actual cone
tion ; his condition, I say ; f
(verse 19) that which they sa
they say not of others, but of hi
and to Mm,

III. 9, 10. 59
crapeda yap 'lovdalovs Te Kal ''EXXrjvac; 7ra'j/Tas
v(p' dp.apTiav eivai' Kadws yeypaiTTai oti ovk 10

9. ti ovv] What follows from
the jtoXtj Kara iravra Tpdirov of
verse 2 ?
7rpoExdp£c5a] Are we, the
Jews, preferred (literally, Jteld
before or in preference to others)?
Are we placed in a position of
real superiority to the Gentile
world, as to our actual condition
in the sight and judgment of
God? Better off, are we better?
The use of irpoixeerBai as a strict
passive is most unusual, perhaps
unique. We should have ex
pected irpoixopev are we supe
rior ? have we an advantage ?
though in fact no part of the
verb is found elsewhere in the
Septuagint or Greek Testament.
The sense can scarcely be
doubtful. ov irdvnos] Not by any
means; by no means (as if it
were, No by all means). The
exact phrase is found (in Scrip
ture) only here, and in 1 Cor. v.
IO, ov irdvTios tois iropvots tov
Kocrpov tovtov k.t.X., where the
sense is not altogether, not abso
lutely, qualifying the clause be
fore, pr) crvvavapiyvvcrdai rropvois.
For an approximation to its
sense in the text we may com
pare the usage of ov irds (not
any) as in verse 20, ov SiKatio-
Brjo-erai iracra crapf evioirtov av-
tov. Mark xiii. 20, ovk dv icnoBrj

irdcra crdpf. Luke i. 37, ovk
aSvvaTi70-£t irapd Ttp ©eip [or tov
©eov] irav prjpa. Acts X. 14, ovSe-
itote ecpayov irav koivov. Bev.
vii. 16, ovSe irav Kavpa. ix. 4,
ovSe irav xXiopdv ovSe irav SevSpov.
irpo77Tiacrdp£0a] We before
charged both Jews and Gentiles
with being all under sin. See,
for the latter, i. 18 — 32; and,
for the former, ii. 1, 24. The
compound verb occurs only
here. For ahiacrBai, see Prov.
xix. 3, LXX. tov Se ®edv aZndrat
T-g KapSia avrov. Ecclus. xxix.
5, Kat tov Katpdv aZndcrerai. In
classical Greek we have the vari
ous constructions, alndo-Bai nvd
nvos, irept nvos, with an infini
tive (as here), cos or on, and
n Kara nvos.
vcp' dpapriav] Thus vii. 14,
ireirpapevos viro tt)v apapriav.
Gal. hi. 2 2, crweKXeicev 17 ypacprj
Ta iravra viro dpapriav. In Hel
lenistic Greek viro is not found
with the dative : the idea of
rest under is transferred entirely
to the accusative. Compare
Deut. xxv. 19, lxx. iiaXeiij/eis
to ovo/xa ApaXrJK ck rrjs viro tov
ovpavov. xxxiii. 3, iravns ot
rjyiao-jxivoi viro rds x^P0-? o-ov, Kal
ovrot v7rd cte sicrt. Prov. xxix.
12, irdvTES ot iV avrov irapdvo-
p.01. &c. Matt. viii. 9, dvc5pio.irds
elpi viro E^ovo-t'av, exiov vrr iuav

60 IIP02 PfiMAIOYZ.
lleiTTiv diKaios ovSe ets1 ovk eo~Tiv 6 crvviiov,
n. Or omit 6 twice.

tov orpaTiioTas. Luke vii. 8.
xvii. 24, ek Trjs vird- tov ovpavov
eZs ttjv vir' oilpavdv. John i. 48,
dvra vird rrjv ctvktjv eTSov ere.
Acts ii. 5. iv. 12. Bom. vi. 14,
15, ov ydp ectte viro vopov aXXd
vird xdptv. I Cor. ix. 20, tois
vird' vopov cos viro vopov k.t.X.
x. 1, iravres viro tt;v veepiXrjv
rjcrav. Gal. iii. 10, 23, 25, vird
Kardpav elcriv . . .viro vopov ieppov-
povpeBa...ovKeri viro iratSayioydv
icrpev. iv. 2, 5, 21, vird iiriTpd-
irovs icrriv . ¦ .tovs vird vdpov. ..01
vird vdpov BiXovres elvai. v. 18.
Col. i. 23. 1 Tim. vi. 1, 00-ot eio-lv
vird £vydv SovXoi. Jude 6, 8e-
o-pots d'iSiois vird £d<pov Terrjprj-
kcv. 10. KaBios yeypairrai] The
passages which follow (verses
10 — 18) are gathered from va
rious parts of the Old Testa
ment; chiefly from the Psalms.
In some manuscripts of the Sep-
tuagint, and in the Latin and
some other Versions, they are
all appended, in the order in
which they stand here, and evi
dently (after eios evds) by direct
transfer from this passage, to
the 3rd verse of Psalm xiv.,
and are so read in our Prayer-
Book Version, which is that of
Cranmer's Bible(A.D. mdxxxix.),
itself a revision of Matthew's,
and that, so far as the Psalms

are concerned, a mere copy of
Coverdale's (a.d. mdxxxv.),
which was made mainly from
the Latin and German.
10 — 18. OTt OVK eo-nv K.T.X.]
Something of sequence may per
haps be traced here. There is
the condition (1) of the character
(verses 10 — 12); a state of igno
rance, indifference, crookedness,
unprofitableness 1(2) of the tongue
(verses 13, 14); destructive, de
ceitful, malignant : (3) of the
conduct (verses 15 — 17); oppres
sive, injurious, implacable: all
being traced up (4) to this one
source in the heart, an absence of
the fear of God (verse 18).
10  12. OVK EOTIV...EIOS EVOs]
Psalm xiv. 1 — 3, lxx. ovk ecrn
7roiiov xPr?°"rOT77Ta, ovk ecrnv eios
evos. Kvpios ek tov ovpavov Sl£-
Kvtyev eirt tovs vtovs nov avBpta-
iriov, to5 iSeiv Et ecrn crvviiov 77
iK^rjrtov tov ©edv. iravres efeVXi-
vav, dpa r/XpeiioBrjo-av, ovk ecrn
irotiov XPVTTOTrjra, ovk ecrnv eios
evds. Compare Psalm liii. 1 — 3.
1 1 . o-vvtiov] Forms of crvvtetv
(as well as o-wiEvai) occur fre
quently in the Septuagint and
New Testament. The prevail
ing accentuation in these cases
is as if the verb were o-vvie'a>
(crwteTv, crvviet, crvviovcriv, crvviiov,
&c), not crvvtto (o-vvietv, crvviei,
crvviovcriv, crvviiov, &c), But

III. II, 12. 61
ovk ecrTiv 6 eK^tjTiov tov Qeov' irdvTe<ii2
i^eKXivav, ap.a rjxpeiiodricrav' ovk ecrTiv
ttoiwv xprjtrTOTrjTa, ovk 'ecrTiv ews e'yds.

12. Or o iroiffiv.

Or omit the 2nd ovk tanv.

the latter is the form adopted
in the text. In the following
references to the Septuagint the
common reading (in so doubtful
a matter) is retained. See
1 Sam. xviii. 14, 15, Kalrjv AaviS
ev irdcrais Tats oSots avTov crvviiov
...Kat EtSe 2aovX cos avros cruviEi
ercpdSpa. I Chron. xxv. 7, irds
crwtiuv. Neh. viii. 2. x. 28, irds
d ciStos Kal crwitov. Psalm xii. 1,
paKapios d crvviiov iirl irnoxov Kal
irevrjra. Prov. viii. 9, iravra
svidirta tois crwiovcri. xxi II, 12,
29, crwitov Se crocpds Seferat yvio-
criv ' crwiEt Sucatos KapStas acrejSQv
...d Se eiBrjs avrds o-uvtei ras
dSovs avrov. Jer. ix. 24, crwietv
Kal ytvioo-KEiv on syio Eipt Kvpios.
Dan. viii. 5, 23, 27, ko! iyiorjjxrjv
o-vviiov...Kai crvviiov irpopXrjjxaTa
. . . Kal ovk rjv o crvviioV. Hos. iv.
14, d Xads ov crvviiov. Matt. xiii.
13, ovk aKOvovcrtv ov'Se o-vviovo-iv.
2 Cor. x. 12, o-vyKptvovres Eavrovs
eavrois ov o-vvtovo-iv.
eK^rjnov tov ©edv] Deut. iv.
29, LXX. Kat iK&rrrjcreTe eVet Kv
piov tov ©edv vpiov Kai evprjcrere
avrov, orav iKt,ryrrjcrrjTe avrov ii
dXrjs rrjs KapStas crov. Acts xv.
17 (from Amos ix. 12), dirtos dv
eK^TTTTjcrcooTV ot KaraXotirot nov
dvBptoirioy tov Kvpiov. Heb. xi,

6, Kal tois eK^rjTovo-iv avrov pi-
crBairoSdrrjs ytverai.
12. s'^EKXivav] From the
literal sense of ekkXiveiv, to bend
out of the way, to turn aside (as
in Gen. xix. 2, 3, lxx. iKKXivare
irpos tov oikov tov iratSds vpiov. . .
Kat E^EKXivav irpos avrov), comes
the metaphorical use, to swerve
from right, from the will of God,
&c. Deut. v. 32, ovk ekkXiveis
e?s 8e£id, ovSe sis dpicrrepa, Kara
iracrav rrjv d8dv 17V ivereiXaro Kv
pios d ©eos crov trot iropevecrBai.
rJxpeitoBrjcrav] The original
meaning of dxpetovv, torender use
less, to mar or spoil (as in 2 Kings
ih. 1 9, LXX. Kai iracrav jxepiSa dya-
Brjv dxpeiiocrere iv XiBois), passes
into the moral sense of corrupt
ing or depraving. The transition
is well illustrated by the figura
tive language of Jer. xi. 16,
eXaiav lopaiav evcnaov no ciSet
eVaXeo-e Kvpios to ovopa crov...
rjxpeito6rjo-av oi KXdSot avrrjs.
Compare Matt. xxv. 30, Kat rov
dxpetov SovXov iKjSaXere k.t.X.
ttoiiov xPVa"r^TrlTa] Psalm
xxxvii. 3, LXX. eXirio-ov sirl Kv
piov Kal iroiEt xP'Jo-TOTrjTa k.t.X.
13. ra'cpos  s'SoXiovcrav]
Quoted exactly from Psalm v. 9,
LXX.

62

IIPOS PQMAI0Y2.

13 ra'^os dvetpyptevos 6 Xapvy£ avTwv Tats
yXaxrcrais avTiov ec^oXiovirav. tds drrTTiowv
invito Ta %etAr/ avTiov. tov to <TTop.a a'ods
15 Kal 7riKpia<z yepei. d£els ol 7ro'Ses avTiov

14. Or err. air&v.

rdepos dvecoype'vos] The same
combination is found in Jer. v.
16, LXX. 17 cpaper pa avrov 10s
rdepos dvetoypivos. The figure is
that of a grave yawning for its
dead. And thus the idea will
be that of a mouth opened only
to engulf and ruin. For like
though distinct figures, compare
Matt, xxiii. 27, irapopoid^ere
rdcpois KCKOviajxivois k.t.X. Luke
xi. 44, oval vpiv, on icrre cos Ta
pvrjpeia rd dSrjXa k.t.X. The
forms dvitpyjxai and dveioya are
used indiscriminatelyinthe New
Testament. Compare 1 Cor. xvi.
9, c?vpa ydp poi dviioyev. 2 Cor. ii.
12, Kat Bvpas p.ot dveioypivrjs iv
Kvptio. In the Septuagint dvEio-
ya seems not to occur.
eSoXiovo-av] The Alexandrian
form of eSoXiow. Compare the
forms etxoo-av, John xv. 22, 24.
iSiSocrav, John xix. 3. irapeXd-
fiocrav, 2 Thess. iii. 6.
ids... avnov] From Psalm cxl.
3. IX,X- Ids] James iii. 8, pecrrrj iov
oWaTrjcpdpov. dcnrtSiov] Deut. xxxii. 33,
LXX. Bvjxds SpaKovrtov...Kal Bvpos
do-jriSiov dviaTos. Job xx, 14,

XoXr) do-irtSos. Psalm lvih. 4,
Kara rrjv dpoiiocriv tov ocpeios, tocret
dcriri'Sos Ktocprjs. Isai. xi. 8, liri
TpioyXrjv dcririSiov . . .iirl koittjv ek-
ydviov dcririSiov. xiv. 29, eK ydp
crireppaTOS ocpetov i^eXevcrerai ek-
yova dcririSiov. lix. 5. taa aeriri-
Stov epprj£av...Kal iv avnp fiaari-
XlCTKOS. 14. tov... yepet] Psalm, x. 7,
LXX. ov dpds to crrdpa avYov
yipei Kal iriKpias.
dpds] Hos. iv. 2, LXX. dpa
Kal vj/evSos Kal epovos Kal KXomj
Kat potxEta kexvtoi Eirt ttjs yrjs.
irtKpias] Deut. xxix. 1 8, lxx.
prj Tts Ecrnv ev vp.iv pt£a [irtKpias]
avco epvovo-a iv X°^V KaL 'JriKpia
(compare Heb. xii. 15). Acts
viii. 23, e!s ydp xoXijv iriKpias
Kal trvvSeapov dSiKias opio o-e ovra.
Eph. iv. 3 1, irdaa iriKpia Kai 6v-
pds Kal opyr) Kat Kpavyrj Kat
/3Xao-cprjpia...o-vv irdo-Tj KaKia..
yepet] Luke xi. 39, to Se
ecriocJev vpiov yepet aprrayrjs Kat
irovrjpias. 15 — 17. d£ets . . . ey vtocrav] Isai.
lix. 7, 8, LXX. ot Se irdSes avnov
. . .raxivol eKxeat aipa. ..crvvrpipixa
Kai raXatirtopta ev Tats dSots avnov,
Kat o'Sdv elprj'vijs ovk otSacrt.

III. 13—19. 63
eK^eai aiua' crvvTp'ipipa Kal TaXanroopla 16
iv Tats dSots avTwv /cat dSoj/ eiprjvris ovkJJ
eyvtocrav. ovk ecrTiv <^d/3os Qeov direvavTii^
toov 6<p6aXp.ojv avTtov. oi()ap.ev Se 6ti otra 19

15. of eis ot irdSes] Amos
ii. 15, LXX. Kat d dfvs rots irocrlv
avrov ov pr) Siao-io£>7j.
EKxe'at atpa] First in Gen. ix.
6, LXX. d eKxeiov alpa dvBptoirov,
avri tov aiparos avrov eKxvBrjcre-
rat. BeV. xvi. 6, on aip,a dyiiov
Kat irpocprjTiov efexeav, Kat aip,a
avrois eSioKas irtetv.
16. crvvrptppa] This word
(with its cognate forms, crvv-
Tpt/3etv, crvvrpirj/ts, crwrpifirj,
crvvrpijxpds) is of frequent use
in the Septuagint. Thus (1)
literally, a fracture ; as in
Lev. xxi. 19, dvBpioiros ft) ecrriv
ev avnp crvvrpippa xetpos r) crvv-
Tptp/xa iroSds. xxiv. 20, crvv-
Tpipjxa dvri crvvrpippaTos k.t.X.
Isai. xxx. 14, Kat to irrtopa
avrrjs errai 10s crvvrpipjxa ay-
yeiov darpaKtvov. (2) Distress
or misery ; as in Psalm cxlvii.
3, d Itopevos tovs o-WT£rpipp£vovs
ttjv KapSiav, Kal SecrpevW ra o-vv-
Tpippara avnov. Jer. xiv. 17,
on crvvrpipfxaTi crvveTpij3rj Bvya-
rrjp Xaov pov, Kal irXrjyfj d&vvrjpa.
erepdSpa. xlviii. 3, dXeflpos Kal
crvvrpi/xpa peya.
raXatiriopta] James V. I, e'irt
Tats TaXatirtoptais vpiov rats eirep-
Xop.evats. 17. dSdv etprj'vijs] Lukei. 79,
tov KaTevBvvai tovs iroSas rjpiov

ets dSov elprjvrjs.
1 8. ovk eo-nv] Psalm xxxvi.
I, LXX. ovk eoti cpd/3os ©eov airi-
vavn nov dcj>8aXpiov avrov.
19. oiSapEv 8e on] Nor can
these descriptions of human de
pravity be thrown off by the
Israelite upon the despised Gen
tile. It is obvious that the Jew
ish Scriptures must address
themselves to the Jew. If they
represent a certain character as
prevalent amongst men, it must
be the Jewish character, not the
Gentile only. And this is the
very aim of such delineations, to
silence all self-justification on the
part even of the more favoured
race, and bring the whole world,
whether Jewish or Gentile, in the
prostration of conscious guilt to
the bar of God's judgment.
otSapev] The very notion of a
ypacprj BeoTrvevcrTos requires that
it be tocpeXipos irpos StSacrKaXtav
(2 Tim. iii. 16). How could it
be this, if it merely held up to one
race the sins of another ?
d vdpos] Sometimes used for
the Law Scriptures, the Volume
of the Old Testament; as in
John x. 34, ovk ecrnv yeypap-
pivov iv np vdjxto vptuv (Psalm
Ixxxii. 6) on eyio ctira, ©eot
core; xii. 34, 17'peis r/Kovcrapev ek

64 IIPOS POMAIOYS.
d vopos Xeyei tois iv Top vop.10 XaXei, iva irav
(TTopa (ppayfj Kal vitoBikos yevrjTai 7ras d koct-

tov vdpov (for example, Psalm
lxxxix. 29. ex. 4) on d Xpio-rds
pe'vet eis tov aiiova. XV. 25, 0
Xdyos d ev np vdpa) avnov yeypap-
p-evos (Psalm xxxv. 19) on epi-
errjerdv pe Stopedv. 1 Cor. xiv.
21, ev no vdjxio yeypairrai (Isai.
xxviu. 11) on ev erepoyXtacrcrois
k.t.X. But here the necessity
of giving the same sense to the
law hi its two occurrences in
the same clause (d vdpos...ev rip
vdpip) requires us to understand
by d vdpos the Dispensation itself
personified as speaking in its
Scriptures. Xe'y£i...XaXEt] Speaks... ut
ters. The former denotes the
language or statement of the
Scriptures ; the latter the ut
terance of that language or state
ment to the particular genera
tion, congregation, or individual
hearer or reader. For the dif
ference of the words, see John
viii. 43, Sid ti rrjv XaXiav T77V
Eprjv (my utterance, or discourse,
on the particular occasion) ov
yividcrKETEj oti ov Svvacr^E d-
Koveiv tov Xdyov tov epov (my
language, or doctrine, in its
general scope and sum).
tois ev no vdpto] To those
who are in tlie Law ; contained
in it as their enclosure, their as
signed and native dwelling-place.
Compare ii. 12, ev vdpo). The
commoner phrase is oi vird vdpov,

as in 1 Cor. ix. 20. Gal. iv. 5,
21. XaXet, iva] Says to the Jews
— and says what it does say —
in order that, &c. The thought
is condensed. First, whatever
the Law says it says to the Jews :
secondly, what it does say is (as
we have seen) condemnatory:
and this, in order that neither
Jew nor Gentile may be able to
justify himself before God.
crrdpa eppayfj] Job v. 16, LXX.
Kat aStKOV erropa ijxcppaxBeirj.
Psalm lxiii. 11, on eveeppdyrj
crrdpa XaXovvriov aSiKa. cvii,
42, Kat irao-a dvopia epcppdfei
0-rdp.d avrrjs. For the word
tppaTTeiv see 2 Cor. xi. 10, 77
Kavxijo-is avj-77 ov eppayrjcreTai.
Heb. xi. 33, etf>pa£av o-rdpara
XedvTtov. virdSiKos] Liable to judgment.
The word does not occur else
where in the Septuagint or
New Testament. Its full con
struction in classical Greek is
with a genitive of the thing
(either the crime, or the penalty)
and a dative of the person in
jured. Thus np ©eip here ex
presses not the Judge before
whom the cause is tried, but
the Person against whom the
sin has been committed.
yevrjrai] The tense (as in
eppayf; above) expresses the ob
ject (of the language of the

III. 20.

65

jtxos tw Qeio. $ioti ip epycov vopiov ov St/catft)- 20
BrjcreTai iracra crdp£ ivioiriov avTov. Sid
yap vopov iTriyvweris a'/xaoTtas.

Law) as a single act to be done
decisively and once for all. The
Law thus speaks, in order that
every mouth may have been
stopped, and in order that all
the world may have become lia
ble to judgment.
Koo-pos] See note on i. 20,
Kocrp.ov. 20. Sidrt] Because. A fur
ther confirmation of the preced
ing conclusion, iva irdv crrdpa
cppayfj k.t.X. Tlie whole world,
not Gentile only, but Jewish also,
is guilty; because (according to
i/ie express words of Scripture)
in God's sight no living man can
be justified by his own works.
Psalm cxliii. 2, lxx. on ov 81-
KaKocfTjcrETai EVidiriov o-ov irds £<ov.
ii Epycov vdpov] Out of (as
the source and origin of the jus
tification) works of a law; any
works done in obedience to any
law. A more general phrase
than obedience to the law of Mo
ses. The passage referred to in
Psalm cxliii. is of universal ap
plication. In God's sight no
human merit can justify. For
the phrase Ipyiov vdpov compare
verse 28, and Gal. iii. 2, 5, 10,
ii epyiov vdpov 17 ii aKorjs iricneios
...do-ot ydp ii epyiov vdpov eZctIv
vird Kardpav elcriv. And for the
argument drawn from Psalm
cxliii. 2, compare Gal. ii. 16,

EiSdres Se on ov SiKatovrai dv-
Bpiorros ii epycov vdpov... Kal 77'peis
eis Xpiorov Trjcrovv imcrTevcrapev
iva SiKaiioBiopev eK iricrreios Xpt-
o-tov Kal ovk ii epyiov vojxov, on
ii Epyoiv vopov ov SiKaiioBrjcreTai
iracra crdpi. See also note on
ii. 13, vdpov... vdpov.
SiKaico^rjo-ETai] See note on
ii. 13, SlKaiiot5rj'crovTai.
iracra o-dp£] Substituted here,
and in Gal. ii. 16, for was Cfiv
in the quotation from Psalm
cxliii. 2. The phrase first oc
curs in Gen. vi. 12, 17, 19, lxx.
on KaretpBeipe iracra crdpi ttjv
dSdv avrov eirl rrjs yrjs...Kara-
tpBeipai iracrav crapKa, iv rj e'crriv
ev avTi; 7rvevpa £iorjs...Kal aird
iravrcov nov kttjviov, Kai aird irav-
nov nov epirenov, Kat airo irdvTiov
nov Brjpiiov, Kal diro irdcrrjs crapKos
k.t.X. And so vii. 15, 16, 21.
viii. 17. ix. 11, 15, 16, 17, Kal
dvapicrov irdcrr)S T'^X^5 £,ioo"qs iv
irdcrrj crapKi k.t.X. Lev. xvii. 11,
14. Num. xvi. 22, ©eds nov
irvevpdnov Kal irdcrrjs crapKos.
xviii. 15. Job xxxiv. 15, re-
Xevrrjo-et iracra crdpi djxoBv/xaSdv.
Psalm lxv. 2, irpos ere iracra crdpi
rjiei. exxxvi. 25, o SiSovs rpo-
cprjv irdcrrj crapKi. cxlv. 21, ev-
XoyeiTto iracra crdpi to dvojxa to
dytov avrov. Isai. xl. 5, 6 (Luke
iii. 6. I Pet. i. 24), di^erai iracra
crdpi to crioTrjpiov rov ®eov,,.

66 FIPOS PfiMAIOYS.
Ni/j/t Se %ft>ots vopiov ZiKaioo-vvrj Qeov ire-

21

irdo"a crdp£ x°PT°Si Ka' iracra Sdia
avBptoirov cos avc^os xdprov. xlix.
26. lxvi. 16, 23, 24. Jer. xii.
12. xxv. 31. xxxii. 27. xiv.
5. Ezek. xx. 48. xxi. 4, 5,
eirt iracrav crapKa airo dirrjXitoTov
eios fioppd, Kal iiriyvtocrerai iracra
crdpi on k.t.X. Dan. ii. 11. iv.
12. Joel ii. 28 (Acts ii. 17),
eKxeio aird tov irvevparos pov eirl
iracrav crdpKa. Zech. ii. 13, ev-
XafieitrBto iracra crdpi aird irpocrto-
irov Kvpiov. Matt. xxiv. 22.
Mark xiii. 20. John xvii. 2,
eSioKas avrtp E^ovcriav iracrrjs crap
Kos. I Cor. i. 2 9, oirios prj Kavxrj-
crrjTai iracra crdpi ivtainov tov ®eov.
Evaiinov avrov] Exod. xxxiii.
17, LXX. EvprjKas yap x^Plv *v<*~
iriov ijxov. &c. Luke xvi. 15, ot
StKatovvrES eavrovs evcoirtov nov
av0pio7riov...rd ev dvBpiorrois vij/rj-
Xdv /JSeXvypa evcottiov tov ©eov.
Acts iv. 19, Et StKatdv eo-tiv EVld-
irtov tov ©eov k.t.X. i Tim. ii.
3, ajroScKTov evioiriov tov criorfjpos
rjpiov ©eov. v. 4. Heb. xiii. 21,
to evapeorov eviomov avrov. I
Pet. iii. 4. 1 John iii. 22. &c.
Sid ydp vdpov] The practical
result of a law (that is, a revela
tion of duty), however encourag
ing its language of promise, is
not justification, not the accept
ance of man on the footing of a
meritorious obedience, but, on the
contrary, a deepened self-know
ledge ; a discovery of sin, in its
strength and in its malignity,
such as could not have been made

without it; and thus a prepara
tion for the introduction of a re
velation which says not, Do this,
and thou shalt live ; but, Believe
on the Lord Jesus Christ, and thou
shalt be saved. See the deve
lopment of this pregnant maxim
hi chap. vii. 7 — 25.
eVtyviocris] See notes on i.
28 and 32, eViyviocrei, eirtyvdv-
res. 21 — 26. vvvt Se x^P'S vdp.ov]
This was all that law could do;
the Law of Moses, or any law.
It could point out sin, but it
could not clear from sin. But
now, apart from any law, a
righteousness of God, a right
eousness not of man's making
but of God's giving, has been
manifested, being attested by the
Law and the Prophets. There
is no conflict between the Gospel
and the Old Testament: on the
contrary, the Old Testament,
when read aright, as it can now
be read, is a witness to the
Gospel. And a righteousness of
God, communicated, in each in
dividual instance, by means of
faith of (in) Jesus Christ. A
righteousness, I say, unto, reach
ing or extending to, all who so
believe. All, indiscriminately :
for there is no difference. All
alike, Jews and Gentiles, need
this new gift : for all alike sin
ned in their old state, and are
missing the glory of God, that
state of final perfection which

III. 21. 67
(pavepwTai, p.apTvpovp.evt] viro tov vopov Kal

God has from the beginning de
signed for man. All alike need,
and all alike may have: being
made righteous, absolved from
guilt, not by any merit of theirs,
but gratuitously, by His free
favour, through tlie redemption
which is in Christ Jesus : whom
God proposed to Himself in His
eternal counsels as a propitia
tion to be made available by
means of faith resting in His
blood. Proposed to Himself, I
say, unto manifestation of that
righteousness of His ; with a
view to manifesting that gift of
righteousness to man which has
been spoken of in the words
above (see verses 21 and 22).
Proposed to Himself, I say, as a
propitiation, because of the pre
termission of the sins which have
taken place before — a propitia
tion owing its efficacy to the pass
ing by (on God's part) of all past
sins— in the exercise of the for
bearance of God. Proposed to
Himself, I say, with a view to that
manifestation of that righteous
ness of His in the season which
now is; unto His being (to the
end that God may be) both
righteous Himself and righteous-
making (the giver of righteous
ness to) him who is of faith of
(in) Jesus. See the separate
notes which follow.
21. vwt] In these days of
Christ and the Gospel. The
same contrast is implied in xvi.

25, 26, pvo-TTjpt'ov xpdvois altoviois
crecriyrjpevov, epavepioBevros Se vvv.
Acts xvii. 30, tovs pev ovv XP°-
vovs tijs dyvoids virEptSiov o ©eos
rd vvv irapayyiXXei tois avBpio-
irots k.t.X. Gal. iii. 23, 25, 7rpd
tov Se iXBeiv tijv iriariv viro vo
pov itppovpovpeBa...eXBovcrrjs Se
rrjs iricrreios k.t.X. iv. 3, 4i ore
ijpev vrjirtot...ore oe r/M/ev to
irXrjpiopa tov xpdvov k.t.X. Eph.
i. 10, eis omovopiav tov irXrjpio-
p.aTOs nov Katpcov. ii. 1 2, 1 3, on 7;Te
Tip Katpip eKeivio...vvvl Se ev Xpi-
crTcp 'Irjcrov k.t.X. Col. i. 21, 26,
Kat vptds itote dvras dirrjXXorptio-
p.£Vovs...wvt Se diroKarr;XXaf£v...
to jxvcrTrjpwv to airoKeKpvppevov
...vvv Se itpavepioBrj k.t.X. i
Tim. ii. 6, to jxaprvpiov Kaipois
iSiois. 2 Tim. i. 10, tpavepioBei-
crav Se vvv Sid tt;s imtpaveias tov
o-iorrjpos rjpiov. Tit. i. 3, icpave-
pcocrev Se Kaipois tStots tov Xoyov
avrov. Heb. i. 1, irdXai 0 ©eos
XaXr;o-as tois irarpacriV. . . err ecr^a-
rov nov rjjxepiov tovtiov iXaXrj-
crev rjpiv iv viip. 1 Pet. i. 20,
epavepioBevros Se eit' Eo-xarov nov
Xpdviov. The emphatic form
vwt is found also (in this Epi
stle) in vi. 22. vii. 6, 17. xv.
23,25. In the New Testament
it appears to be peculiar to St
Paul, with the addition of Acts
xxii. 1 (where St Paul is the
speaker) and probably Heb.
viii. 6.
Xiopts vdpov] Apart from a
law : independently of the con.

68 nPOS PQMAIOYS.
22 tiov 7rpo<pr]Tiov' ZiKaiotrvvrj Se Qeov oia 7rtcr-

ditions and requirements of any
law, whether that of Moses or
any other. Compare verse 28,
Xiopls epyiov vojxov. iv. 6, SiKato-
crvvrjv x<°pls epyiov. vii. 8, 9,
X<opts yap vdpov... e£tov x^P'5 vd-
pov. SiKaiocrvvrj ©eov] See note on
i. 17, SiKaiocrvvrj ydp ©eov.
irecpavepcoTat] In i. 17, the
unveiling of God's righteousness
is spoken of as a gradual pro
cess : see the note there on diro-
KaXvrrTerai. Here the manifes
tation is described as complete
and final; made once for all in
Christ. So John xvii 6, idjave-
piocrd crov to dvopa tois avBpid-
irois k.t.X. 1 John i. 2, 17 £107;
itpavepioBrj k.t.X. iii. 5. 8, eKei-
vos iepavepioBrj... itpavepioBrj o vids
tov ®eov k.t.X. See note on i
19, icpavipiocrev.
jxaprvpovpivrj vird] Compare
i. 2, eZs evayyeXiov ©eov, 0 irpoeir-
rjyyeiXaro 8id nov irpocprrriov av
rov iv ypatpais ayiais. xvi. 26,
Sid Te ypacpiov irpo<p7jriKiov...yvio-
picrBevTos. Luke xviii. 31, TeXe-
crBrjcreTai iravra rd yeypappeva
Std nov irpocpTjnoV rip vtip rov av-
Bptoirov. xxiv. 27, 44, 46, Kat
apidjxevos diro Mcovo-eios Kai airo
irdvnov nov irpocprjTiovSiepprjvevcrev
avrois iv irdcrais rats ypadjdis ra
irepl avrov... oti Set irXrjptoBrjvai
iravra rd yeypappiva iv np vojxto
Miovcrecos Kal irpodjrjTais Kal ij/aX-
pdis irepl ip.ov...dri ovnos ye'ypa-
iTTat ira^etv tov ^KpicrTov Kai dva-

crrrjvai iK veKpiov k.t.X. John v.
39, 46, ipevvdre ras ypadjas...
eKeivai elaiv at paprvpovcrai irepl
ipov...el ydp ima-revere McovcrEt,
Eirto-reveTE av spot' irEpi ydp Ep.ov
ekeivos eypaif/ev. Acts h. 25, 31,
AavelS ydp Xeyet eis avrov... irpo'i-
Sidv iXdXrjo-ev irepl rrjs avacrracretos
tov XptcrTov. hi. 22, 24, Maiv-
cn;s pev elirev on irpocprjrrjv vjxiv
dvacrrrjcrei Kvpios o ®eds vp.tov...
Kal iravres Se ot irpocprjiai airo
Sapovr)X Kai nov KaBeirjs 00-01
iXdXrjcrav, Kal KarrjyyeiXav Tas
rjpepas ravras. xvii. 2, 3, SieXe-
iaro avrois diro nov ypacptov...ort
rdv Xptcrrdv e8et ira&eiv Kal d' a-
crrrjvaL iK veKpiov. xxvi. 22, 23,
ovSev eKTOS Xeytov tov re ol irpoeprj-
rat iXaXijcrav peXXdvriav yivecrBai
Kai Miovo-rjs, et iraBrjTos o Xpto-ros,
et irptoros e£ dvao-Tacreios veKpiov
k.t.X. I Pet. i. 10, 11, irept ijs
crioTTjpias iiet,rjTTjcrav Kal iirjpev-
vrjcrav irpocprJTai ot irepl T77S eis
vpds xdptros irpotp77Tevcravres...Td
ev avrots irvevpa Xptcrrov irpopap-
rvpdpevov ra els XptcrTov iraBrj-
para Kat Tas perd ravra Sofas.
These strong assertions point
not only to separate passages of
direct prediction, but still more
to the Evangehcal character of
the Old Testament as a whole.
There is a thread of Christian
prophecy running through the
Law and the Prophets. The
tense of jxapTvpovaivrj expresses a
repeated ov habitual attestation.
rov vopov Kai Tiov irpocprjnov]

III. 22. 69
Tews 'Irjtrov XpttrToi/ ets 7ravTas tow TTHTTev-

32. Or omit 'Irjirou.
A comprehensive title of the
Scriptures of the Old Testament.
Thus, for example, Matt. vii. 1 2,
ovtos yap ecrnv o vopos Kal ot
irpoeprjrai. xxii. 40, ev ravrais
rats Svo-lv evToXais dXos d vdjxos
Kpiparai ko.1 oi irpoeprjrai. Luke
xvi. 29, exovo-tv Miovo-ea Kat tovs
irpoeprjras' aKOvcranocrav avriov.
John i 45, ov eypa\j/ev MiovotJs
iv ra vdjxto Kal ot irpocprJTai, ev-
prjKapev 'Irjcrovv. Acts xhi. 15,
perd Se Ttjv dvdyvtocriv tov vdpov
Kai nov irpoeprrriov. xxiv. 14, irt-
oreviov irdcriv tois KaTa tov vdpov
Kai tois ev tois irpocprjrais yeypap-
pivois. xxviii. 23, aird te tov
vojxov Miovo-Eios Kai nov irpoeprj-
nov. Sometimes d vdpos is made
to embrace the whole (see refer
ences in note on verse 19, d
vdpos) : sometimes a threefold
division is adopted, as in Luke
xxiv. 44.
2 2. SiKaiocrvvr] Se] And a
righteousness of God by means
of faith. The Se introduces a
furtlier characteristic of that
righteousness of God which is
spoken of; namely, that it is
communicated Std irto-TEios. For
this use of 8i, compare ix. 30,
KariXajSev SiKaiocrvvrjv, StKatocrv-
vtjv 8e Ttjv iK irto-TEios. 1 Cor. ii.
6, crotpiav Se XaXovpev ev tois
teXeiois, crocpiav Se ov rov aiiovos
tovtov. Phil. ii. 8, pixP1 Odvd-
tov, Bavdrov 8e o-ravpov.
V. R.

Or irdvr, ko.1 eirt iravras.
8iKatoo-vvr;...8id irto-reios] So
in i. 17, SiKaiocrv'vTj ydp ©eov ev
aino drroKaXinrreTai ek irto-reios
eis irtcrnv. irid-TEios 'Itjctov] Heb. xi. 1,
ecttiv Se iritTTis iXiri^opiviov vird-
crTao-is, irpaypdriov' eXeyxos ov
pXeiropiviov' confidence in things
hoped for, a proof (that which
convinces or assures us) of things
unseen. Faith in a person, then,
is, the assurance of the existence,
character, and relation to us, of
one whom we do not see. Chris-
tain faith is, the persuasion that
Christ is, and is that He is; in
person, mind, work (past, pre
sent and future), demands upon
us, relation towards us, &c.
This is the essence of faith : trust
and obedience, like hope and
love, axe fruits of it.
eis iravras] For the use of
the preposition, SiKaiocrvvTj eZs
rraVras, compare 1 Cor. xv. 10,
77 x°^P1^ cwtov rj els ipe. 2 Cor.
i. 11, to eZs ijpds x°'Pt0"P'a. Gal.
iii. 14, tva eZs rd eflvr; 77 evXoyta
tov 'A/3padp yevrjTai iv Xpiarip
'I770-OV. Eph. i. 7, 8, 19, ti;s x*-
piros avrov rjs iirepicrcrevcrev els
rjpas. . .to virep/3dXXov jxiyeBos rrjs
Svvdpecos avTov "els rjpas tovs in-
orrevovTas. If Kal eirt iravras be
added, the sense is, extending to
and resting upon. It reaches,
and it is efficacious for, all who
believe, H

70

IIPOS PQMAI0Y2.

23 ovTav ov ydp ecrTiv ZiacrTO Xrj' 7raj/Tes yap
rjpiapTOV Kal v&TepovvTai Trjs So^jjs tov Qeov'

irdvTas] Whether Jews or
Gentiles. See iv. 11, 16, eis to
eivat avrov irarepa iravrtov nov
irio-revdvnov... iravri Tip cririppari,
ov rto iK tov vdpov jxdpov aXXd
Kal Tip CK irtOTElOS K.T.X.
ov ydp icrriv SiaoToXi;] So in
X. 12, ov ydp eoTtv SiacrToXr)
'IovSaiov te Kai "EXXrjvos. For
Siao-roXrj, compare also 1 Cor.
xiv. 7, edv SiacrroX?7v tois epBoy-
yois prj Sep. Exod. vih. 23,
LXX. Kal 8100-10 SiacrToXrJv dvape-
crov tov epov Xaov Kai avapecrov
tov crov Xaov.
23. rjpapTov] Sinned; not
have sinned. The aorist gathers
up, as it were, the sins of the
world into one act, which is re
garded as prior to the manifes
tation of the SiKaioo-vvrj, and of
which the result is expressed in
vcrrepovvTai. vcrrepovvTat] The verb vcrre-
pEtv (or vo-T£p£to-0ai) denotes pro
perly to be later, after, behind.
1. When the subject is a person,
it is found (1) with a genitive;
(a) to be behind, inferior- to, a
person; as in 2 Cor. xi. 5, Xoyi-
tppai jxrjSev vareprjKevai nov virep-
Xtav diroordXiov. xii. 1 1 . (/3) to
be too late for, to fall short or
fail of, to miss or lack, a thing;
as here, and in Num. ix. 13, lxx.
dvBpioiros iis dv . . .vo-Teprjcrrj tov
iroirjcrai to irdcrxa. Song vii. 3,
Kparrjp ropevrds, prj venepovpevos

Kpdparos. Luke xxii. 35, p.rj
nvos vareprjcraTe ; Heb. iv. 1,
Sokj} tis ii vpiov vo-TeprjKevai [ttjs
eirayyeXias]. (2) Absolutely; to
be late, deficient, in want, desti
tute; as (a) Neh. ix. 21, lxx.
SiiBpeij/as avrovs ev tt; iprjpto, oi>x
vo-riprjo-av. Dan. v. 27, icrrdBrj
ev £uyip Kal evpiBrj voTEpovcra.
Hab. ii. 3, idv vo-Teprjcrrj, virojxei-
vov avrov. Luke xv. 14, rjpiaro
vcTTepeicrBai. 1 Cor. viii. 8, ovre
edv prj epaytopev, vcrrepovpeBa.
xii. 24, no vcrrepovpivio irepicraoTe-
pav Soiis Tiprjv. 2 Cor. xi. 8,
irapiov irpos vpds Kal vo-reprjBeis.
Phil. iv. 12, Kat irepicrcreveiv Kat
vcTTepeicrBai. Heb. xi. 37, vcrre-
povpevoi, BXijSdpevoi k.t.X. (/?)
with cocrTe, n, KaTa, ev, diro, &c.
as Num. ix. 7, lxx. pr) ovv vore-
prjcrtopev coo-re irpocreviyKai to
Scopov ; Psalm xxxix. 5, tva yvio
Tt voTEpco Eyco. Matt. xix. 20,
rt en vcn-epio ; Deut. xv. 8, Kat5'
do-ov vo-repetTai. 1 Cor. i. J, pr)
vo-repeicrBai iv prjSevi xaP'o-pan.
Eccles. vi. 2, Kal ovk eo-nv vo-re-
pcov ttj v/vxrj avrov diro iravros ov
iiriBvprjcret. Heb. xii. 15, p,r; ns
VCTTEpiOV a7TO Trjs XaPLT0^ TOV ©EOV.
2. When the subject is a thing,
vo-Tepeiv stands either (1) abso
lutely; as in Isai. Ii. 14, lxx. ov
p,r7 vo-Teprjcrrj o apros avTov. J onn
ii. 3, varepTjo-avTos oivov or (2)
with an accusative (or possibly
a dative) of the person ; as Psalm

III. 23, 24. 71
oiKaiovpievoi Swoeav Trj avTov %dptTi Sta t?js 24

xxiii. 1, lxx. Kat ovSev pe vcrre-
prjcrei. Mark x. 21, ev ere (or
crot) vcrTepei.
rrjs Sdfrjs] For Sd£a see notes
on i. 23, and ii. 7, Sd£av. Be-
taining here its general sense of
effulgence of light, manifestation
of excellence, it is applied to that
future state of manifested per
fection, both in character and
condition, which God designs for
and offers to man. Compare
ii. 7. IO- v. 2, KavxiopeBa eir
eXirt'St 1-775 Sdfijs tov ©eov. viii.
18, 21, T17V p-eXXovcrav Sdfav...
tjjs Soirjs nov tckvcov tov ©eov.
IX. 23, crKevrj eXeovs d irporjroipa-
crev els Soiav. I Cor. ii. 7, ijv
irpotopicrev o ©eos irpo nov aiiovtov
eis Soiav rjjxiov. 2 Cor. iv. 17.
Eph. i. 18, tis d irXovros ttjs
Soirjs Trjs KXrjpovojxias avrov ev
rots ayiois. Col. i. 27, Xpiords
ev vp,Tv, rj eXirls rrjs Soirjs. hi. 4.
2 Thess. ii. 14, eKaXecrev vpds...
els irepiiroirjcriv Sdfijs. 2 Tim.
ii. 10, criOTrjpias Tvxiocriv : . . pen!
Soirjs alioviov. Heb. ii. 10, iroX-
Xovs viovs eis Sofav ayaydvra.
I Pet. i. 7, evpeBrj ds erraivov Kal
Soiav k.t.X. V. I, 4, 10, T17S
peXXovtrrjs diroKaXvrrTecrBai Soirjs
K0iviovds..-Kopieicr8e tov apapav-
tivov rrjs Soirjs OTe'c/>avov...o Ka-
Xeo-as vpds ets rrjv aiiovtov avrov
Soiav. 24. SiKaiovpevot] The nomi
native is suggested by iravres in
verse 23; but in sense it refers

rather to tovs irtu-revovTas in
verse 22, and is irregular in
construction. Siopfdv] Literally, as (byway
of) a gift ; gratuitously. Thus
Gen. xxix. 15, lxx. ov SovXev-
o-eis pot Siopedv' dirdyyEiXdv pot
ns o pio&os crov icrri. Exod.
xxi. 2, 11, E^EXEvo-Erai Siopedv
avev dpyvpiov. Num. xi. 5.
2 Sam. xxiv. 24, Krrjcropai irapd
crov iv aXXdypan, Kal otjk dvoicrio
...Siopedv. 1 Chron. xxi. 24,
ayopacrio ev apyvpiio ditto, oti ov
jxrj Xaj3to... Siopedv. Job i. 9, jxr)
Scopeav 'Iio/3 cre/3eTat tov ©edv ;
Isai. Iii. 3, 5, Siopedv.. ,ov perd
dpyvpiov. Jer. xxii. 13. Mai. i.
10, ovk avaij/ere to BvcriacrTrjpidv
jxov Scopeav. Matt. x. 8, Siopedv
iXdftere, Siopedv Sore. 2 Cor. xi.
7, Siopedv... evrjyyeXicrdprjv vjxiv.
2 Thess. iii. 8, ovSe Siopedv aprov
itpdyojxev irapd nvos. Bev. xxi.
6, Siocrto ck rrjs irrjyrjs tov
vSaras rrjs £iotjs Siopedv. xxii.
17, o 0eXiov Xa/3e'no vSiop £10775
Siopedv. In other places the
context gives to Siopedv the very
different sense of for nothing,
idly, in vain. See Gal. ii. 21,
apa Xpiords Siopeav aireBavev.
rrj avrov] The place of avrov
(before x^P'ti) gives emphasis to
it, By His own grace. See note
on ii. 15, avnov.
Xapin] See note on i. 7,
Xdpis.
H2

72

riPOS PQMAIOY2.

25 diroXvTpootrews Trjs iv XpitrTuj 'Irjcrov' ov irpo-
edeTO 6 ©eos IXacrTrjptov Sia TricrTem iv tio

Or omit otb. irlarem.

diToXvTpioo-Eios] This impor
tant word (not found in the
Septuagint, but occurring ten
times in the New Testament)
hicludes the three ideas of (1)
a previous state of bondage (vi.
17, rjre SovXot T77S dpaprias): (2)
the interposition of a Xvrpov
(Matt. XX. 28, Sovvat tt)v ij/vxrjv
avrov Xvrpov dvrl 7roXXiov. Mark
x. 45) or dvriXvTpov (1 Tim. ii.
6, d Sovs eavrdv dvTi'Xvrpov virep
irdvTtov) : (3) a consequent deli
verance (1 Thess. i. 10, 'Irjo-ovv
tov pvdpevov rjjxds iK rrjs opyrjs
rrjs ipxopevrjs). Sometimes, as
here, the diroXvrpioo-ts is spoken
of as accomplished : 1 Cor. i. 30,
os iyevrjBrj crotpia rjpiv airo ©eov
...Kai diroXvrpioo-ts. Eph. i. 7,
ev <5 exopev rrjv diroXvTpiocriv Sid
tou aiparos avTov, T77V acpecnv
nov irapairnopdnov. Col. i 14,
ev 10 exopev rrjv airoXvrptoo-iv, T17V
depecriv nov dpapniov. Heb. ix.
15, oirios 6WaTov yevopevov eis
diroXvrpioo-iv nov eirt rrj irpidrr?
SiaBrjKrj irapajSdcreiov k.t.X. Some
times as future, waiting its ful
filment in the Advent and the
Besurrection : as in viii. 23,
viotWidv direKSexopevoi, ttjv airo-
XvTptocriv rov crtopaTOS rjjxiov.
Luke xxi. 28, eyyi£ei 17 diroXv-
Tpcocrts vjxiov. Eph. i. 14, ap-
paj3iov ttjs KXrjpovopias rjpiov

eis diroXvrpiocriv tijs irepiiroirj-
o-etos. iv. 30, icreppayicrOrjTe els
rjp.ipav diroXvrpiocreios. In Heb.
xi. 35, the word is used with
out metaphor : irvpiravicrBrjcrav
oi irpooSeiapevoi rrjv airoXv-
rptocriv. 25. irpoeBero] Proposed to
Himself, set before Himself as,
purposed to make. See note on
irpoeBiprjv in i. 13. Compare
Eph. i. 9, Kara rrjv eiSoKiav avrov
»;v irpoeBero iv avrto (in Christ)
els oiKovopt'av tov irXrjptojxaTos
tiov Kaipiov. And so irpoBecns
is used of the Divine purpose
in viii. 28, rots Kara irpdBecnv
kXt/tois ovcrtv. ix. II, rj Kar'
eKXoyijv irpoBecns tov ©eov. Eph.
i. 1 1, irpoopio-Bevres Kara irpdBecnv
tov rd iravra ivepyovvros Kara
ttjv /3ovXr)v tov BeX-qparos avTov.
iii. II, Kara irpoBecnv Tiov aiiovtov
rjv iiroirjcrev iv Tft) Xpio-Tio Irjcrov.
2 Tim. i. 9, Kara ZSiav irpdBecnv
Kal x°-PLV TVV SofEto-av rjpiv iv
Xpiarip Irjcrov 7rpd xpovcov aicoviiov.
The reference is to that eternal
counsel of redemption spoken
of in 1 Pet. i. 18 — 20, eXv-
TptoBrjTe. . .Tipiio alpan. . .XpioTov,
irpoeyviocrpivov pev irpo KaTaftoXrjs
Koapov K.T.X.
iXao-Tijptov] 1. The root is
tXaos (or tXeios, the Attic form,
and the one always used in the

III. 25. 73
avTov a'ipiaTt, ets eVSet^ty tjjs DiKaiocrvvrjs avTov,

Septuagint), propitious, gracious,
merciful. Thus, for example,
Gen. xliii. 23, lxx. tXeios vpiv, prj
<jSo/3eTo-0e. Exod. xxxii. 12, tXeios
yevov Eirt tjj KaKia tov Xaov crov.
Jer. xxxi. 34 (Heb. viii. 12),
iXeios ecropai tois aSiKiats avnov.
And in a derived application,
2 Sam. xx. 20, tXeios, iXeios poi,
Et KaTarrovnio Kat ei Stacpo'epto
(far be it, far be it from me,
that I should swallow up or de
stroy). Matt. xvi. 22, tXeids croi,
Kvpte' ov p.7; ecrrat crot tovto.
2. Hence the verb IXdo-Kopai,
(1) to propitiate; and (in the
Septuagint always) in a middle
sense (with irept or a dative), to
be made (or become) propitious
or favourable : as in Exod. xxxii.
14, Kat iXacrc5r; Kvpios irepi tt;s
KaKt'as 17s etire iroirjcrai rov Xaov
avTov. 2 Kings v. 18, Kal iXd-
crETai Kvptos np SovXco crov... Kal
iXacr&j'creTat 8rj Kvpios Tto SovXco
crov. Psalm xxv. n, tXdo-77 tjj
dpapria jxov. lxxix. 9, iXdcrc5rjrt
rats ajxapriais rjpiov. Lam. hi.
42, rjjxapTrjcrapev, rjcrefirjcrapev,
Kal oix IXdcrBrjs. Dan. ix. 19,
aKOVcrov, Kvpie, iXao-Brjri, Kvpie,
irpdo-xes, Kvpie, iroirjcrov k.t.X.
Luke xviii. 13, d ©eos, iXdo-Brjrl
pot no dpapTioXto. And (2) to
render propitious as to a thing,
to expiate; Heb. ii. 17, eis to
tXdcrK£o-0at Tas apapnas tov Xaov.
3. From this follows iXacrpds,
(1) a rendering propitious, a
propitiation or expiation: Ezek.

xliv. 27, irpocroicrovcnv iXacrpdv,
Xiyei Kvptos d ©eos. 2 Mace.
iii. 33, iroiovpivov Se tov dpxiE-
Pe'ios tov IXacrpov. I John h. 2,
Kai avrds tXao-pds Ecrnv ir£pt nov
dpapniov rjptov. iv. 10, Kat aiTE-
oteiXev tov vidv avrov tXao-pov
TTEpi tiov dpapniov rjpiov. And
(2) tlie being (or becoming) pro
pitious, mercy: Psalm exxx. 4,
on irapa croi o IXacrpos iarnv.
Dan. ix. 9, no Kvpico ©eio rjpiov
ol oiKTippol Kal ot iXacrpot. 4.
The form iXao-nj'ptov (properly
the neuter of iXao-TTjpios, pro
pitiatory or expiatory) is appro
priated in the Septuagint to the
mercy-seat, the lid or covering
of the ark in the Holy of Ho
lies; probably (1) because the
root of the Hebrew term for
that covering has the sense also
of making atonement for, ex
piating; as in Ezek. xiv. 17, 20,
To make reconciliation for (lite
rally, to cover) the house of Israel
...So shall ye reconcile (cover)
the house : (2) because it was in
the sprinkling of the blood upon
the covering of the ark, that
the ceremonies of the annual
expiation culminated (Levit.
xvi. 14, 15, Kal pavEt to alpa
avrov iirl to IXaerTrjpiov k.t.X.);
so that it became the symbolic
centre of the personal hope of
mercy, as well as of the Divine
presence in Israel. See Exod.
xxv. 17, 21, 22, Kai iroirjo-Eis
IXaerTrjpiov eirWepa xpvcriov KaBa-

74 IIPOS PQMAIOYS.
did Tr)v irdpetriv tiov rrpoyeyovoTiov dp.apTr\-

pov...Kal imBrjcreis to IXaerTrjpiov
Eirt ttjv Kij3iordv dvtoBev. . .Kal Xa-
Xrjcrto croi avioBev tov IXaerTrjpiov
avapecrov nov Svo Xepovfteip.
k.t.X Heb. ix. 5, virepdvio Se
avrrjs X£pov/3elv Sdfrjs Karao-Ktd-
£ovra to IXaerTrjpiov. The appli
cation of the term ZXacrT?7piov to
Christ Himself constitutes Him
as it were the mercy-seat of the
new temple in which God dwells
with redeemed man. 5. The
Septuagint uses also largely the
compound forms eiiXderKopai and
E^iXacrpds, occasionally too iii-
Xacis and iiiXacrjxa.
Std ttio-teios] These words
depend upon iXao-Ti7'piov, defining
the instrumentality by which the
expiatory work of Christ is ap
plied to the individual man; and
areclosely connected with the fol
lowing words, ev rep avrov ai'pan.
Propitiatory by means of faith
resting in the blood of Christ
Himself as its home and sphere.
For the combination of irto-ns
(or iriorevetv) with ev nvt, com
pare Psalm lxxviii. 22, 32, lxx.
on ovk eiricrrevcrav ev no ©eip...
Kat ovk eirtcrTEVO-av ev tois Bav/xa-
criois avrov. Mark i. 15, mer-
tevete ev no EvayyeXtu). Eph. 1.
15, aKOVcras ttjv KaB vpds iricrnv
ev no Kvpiio 'Irjcrov Kai ttjv ayarrrjv
ttjv sis iravras tovs dyiovs. Col.
i. 4, aKOvo-avrES ttjv iricrnv vpiov
ev Xpicrrip 'Irjcrov Kal rrjv dyd-
irrjv ijv exeTe eis iravras rovs
dytovs. I Tim. iii. 13, ev irto-ret

rrj iv Xpto-rip 'Irjcrov. 2 Tim. 111.
IS- ev ra ailrov] See note on verse
24, avrov. Tlie blood of Christ
Himself. atpan] Gen. ix. 4, LXX. ev
aipan xj/vxrjs. Deut. xii. 23, to
ydp aipa avrov ypvxrj. The life-
blood of Christ, shed upon the
cross, stands for the whole work
of redemption. The death was
the crowning and completive
act of the life-long self-sacrifice.
Phil. ii. 8, ysvdpEvos vittjkoos
pEXpi cWdniv, Bavdrov Se crrav-
pov. The death presupposes the
incarnation, the life, the minis
try, the obedience; and antici
pates the resurrection, the as
cension, the priesthood, the
advent. Thus the blood of Christ
is the summary term for the
whole of the dvEKStTjyrjros Sloped
(2 Cor. ix. 15). Matt. xxvi. 28,
tovto ydp ecrnv to aipa p.ov Trjs
SiaBrJKTjs to irepl iroXXiov eKxvvvd-
pevov ets depecnv dpapniov. Mark
xiv. 24. Acts xx. 28, ttjv ckkXtj-
o"i'av tov ©eov, tjv irepteiroirjo-ara
Std tov aiparos tov ISiov. Eph.
i. 7. ev 10 exopev rrjv airoXvrpioo-iv
Sia tov aipaTos avrov- ii. 13,
iyevrjBrrre Eyyvs ev no atpan tov
Xpto-Tov. Col. i. 20, elprjvoiroirj-
cras Std tov aipaTos toC oravpov
avrov. Heb. ix. 14, to aipa tov
Xpiorov... KaBapiei ttjv crvveiSrj-
cnv. X. 19, exovtes... irapprjcrtav
eis rrjv EtcroSov nov ayi'iov ev no
aipan 'Irjcrov. xiii. 12, 20, iva

III. 26.

75<

fxaTiov iv t»} dvo%rj tov Qeov' 7rpds Tr)v evSeifyv 26

aytao-r; Sta tov iStov atparos tov
Xaov...Ev atpan SiaBrjicrjs aiiovtov.
I Pet. i. 2, 19, pavTicrpdv aiparos
Irjcrov XptcrTov . . .npito aipan cos
apvov apiojxov Kat acririXov Xpi-
cttov. 1 John i. 7, to atp.a Trjo-ov
tov vtov avrov KaBapi^ei rjjxds diro
irao-rjs dpaprias. Bev. i. 5, Ttp
ayairiiovrt Tjpds Kat Xvcravn rjpas
ek tiov apapniov rjpiov ev ra aipan
avrov. V. 9, icrepayrjs Kai rjydpa-
cras tu ©Eip rjpds ev Tip at/iari
crov k.t.X. vii. 14, eirXvvav rds
crToXas avnov Kat eXevKavav avrds
ev ra atpan Toil apvt'ov. xii. II,
iviKrjtrav avrov Sta to aipxt tov
dpvtov. eis evSeiiiv] This clause de
pends upon irpoeBero, and is
equivalent to iva ivSeiirjTai (Eph.
ii. 7) '¦'J1' 8tKaioo"vvrjv avrov.
Compare the paraphrase in note
on verses 21- — 26. The noun
!v8ei£is occurs also in 2 Cor. viii.
24, ttjv ovv ev8ei£iv rrjs ayairTjs
vixtov...ivSeiKvvpevoi els irpdo-toirov
tiov eKKXijcrttov. PhU. i 28, rjns
ecrriv avTois evSetfts airioXet'as,
vpiov 8e crioTTjptas. See note on
ii. 15, evSeiKVWTai.
tt;s StKatocriVrjs avTov] That
righteousness of His; the SiKato-
ctvvt; ©eov spoken of in verse
21. Compare the note on i. 17,
SiKaiocrvvrj ydp ©eov.
Std -rrjv irdpecrtv] This clause
seems to depend immediately
upon irpoiBero IXaerTrjpiov. Pro
posed Him as a propitiation be
cause of, owing to, the irdpe-

cris of sins. The form irdpetris
occurs in Scripture here only.
But irapievai is found (in a like
combination) in Ecclus. xxiii.
2, ris eirtcrT7;cr£t...eirl ttjs KapSids
pov iraiSeiav 0"0<pias;...Kal ov prj
irapij rd apapTrjpara avriov. The
commoner terms, dcpiivai, dtpe-
cris, express this pretermission
of sin in the stronger form of
dismissal. The idea of irdpecns
is not unlike that of passing by
transgression in Micah vii. 18,
where it is made equivalent to
pardoning iniquity: n's ©eos
tocrirep ov, iiaiptov dSiKias Kal
vrrepjSaivtov acre/3eias . . . oti BeXrjrrjs
eXeovs ecrnv.
nov irpoyeyovoTtov apaprrjpd-
nov] Compare Heb. ix. 15, t?a-
varov yevopevov eis airoXvrpioo-tv
nov eirl tt) irptoTrj SiaBrjmj irapa-
/3do-eiov. In both places the
subject of discourse is Christ's
act of redemption in its bearing
upon sins committed up to that
time, and not in its aspect to
wards sins committed subse
quently. The latter is a dif
ferent question, and has its
answer in its own place ; as, for
example, in 1 John ii. 1, 2.
djxapTTjpdTiov] The form d-
paprrjpa, expressing a particular
act of sin, is found (for certain)
in the New Testament only in
three other places; namely, Mark
iii. 28, 29. 1 Cor. vi. 18.
dvoxxj] See note on ii. 4,
dvoxrjs.

76

IIP02 PQMAI0Y2.

t>js DiKaiotrvvrp; avTov iv Tip vvv Kaipio, ets to
elvai avTov b>'iKaiov Kal DiKaiovvTa tov iK Tricr-
Tecos 'IrjtrotJ.
27 Tiov ovv rj KavxnyT^ '•> ii^eKXeicrdrj . Sta ttoiov
26. Or omit 'Iriaov.

26. 7rpds tt)v evSei£tv] The
article expresses the evSet|is
mentioned above (verse 25). The
chief stress of the clause lies
upon the words iv no vvv Katpip,
which seem to press home the
practical character of the truth
stated, like iSov vvv Kaipds ev-
irpdo-SEKTos in 2 Cor. vi. 2. The
exact phrase d vvv Kaipds appears
to be used (in the New Testa
ment) only by St Paul; viii 18.
xi. 5. 2 Cor. viii. 13. Also Gen.
xxix. 34. xxx. 20. Exod. ix.
14- eZs to etvat avrov] The object
of this manifestation of His
righteousness is that He may be
not only righteous Himself, but
the communicator of righteous
ness to every one who believes in
Jesus. There seems to be no
thing here of the idea, just and
yet a justifier, which is so often
found in the words. It is not
and yet, but rather and also.
God has the glorious attribute
of not only possessing but also
communicating righteousness.
For the phrase eis to Etvat see
note on i. 20, eis to elvai avrovs.
And for the sense of SiKaiovvra

see again the note on ii. 13,
SiKaiiotfrjo-ovrai. tov iK rricTTeios 'Irjcrov] Him
wlw is of (sprung from, belong
ing to, and so designated by)
faith of or in Jesus. See note
on ii. 8, tois Se ii
27. irov ovv rj Kavxrjcris]
The form of the question resem
bles that of verse 1, verse 9, iv.
1, <fec. What becomes tlien of
Jewish (or other) boasting? The
introduction of a new law, of
which the language is, not, Do
this, and thou shalt live, but,
Believe on the Lord Jesus Christ,
and thou shalt be saved, excludes '
it utterly. rj Kai^cris] Either (1) that
boasting, on the part of the
Jew, the thought of which has
tinged the whole passage: see
ii. 17, <&c. el Se ctv 'IovSaios iiro-
vopdEy Kal irravarravrj vdjxio Kal
Kavxacat ev ®eto k.t.X. Or (2)
all boasting ; the article being
used as in ii. 20, 22, ttjs yvid-
o-eios, Kat ttjs aXTj6,Eias...Ta EtSw-
Xa, &c.
e^ekXeio-^tj] The tense ex
presses excluded by one decisive
act. For ekkXeiciv, to shut (lock

III. 27- — 29.

•77

vop.ov ; tiov epyiov ; ovx'i, dXXd Bid vopiov ir'icr-
tcws. Xoyi^ppeQa yap BiKaiovcrdai TritTTei dv- 28
QpwTrov Xwpk epywv vopiov. rj 'lovh>aiiov 6 ©eos 29

28. Or X07. ovv.

or bar) out, see Gal. iv. 17, dX-
Xa eKKXEio-at vpds fle'Xovcriv.
7rot'ov] St Paul uses irotos
only twice: see 1 Cor. xv. 35,
iroito Se ertopaTi epxovrai; In the
Gospels it is more common.
nov Epycov] By a law of (be
longing to, consisting of, pre
scribing as its condition) rd
epya: either (1) those works of
which we hear so much from
the Jew; or (2) all manner of
works. See note above, on 77
Kavxrjcus. ovxt, dXXd] Luke i. 60, oi>xi,
aXXd KXrjBrjcreTai 'Icodwrjs. xiii.
3, 5. 0VX'. ^y<° vpiv, dXX' eav
prj jxeTavarjcnjTe k.t.X. xvi. 30.
John ix. 9. 1 Cor. x. 29.
vdpov iricrrecos] The form of
expression is like that in ix. 31,
vdpov SiKaiocrvvrjs. James ii. 12,
Std vdpov eXevflEptas. The word
vdp.os is used in its most general
sense, as an assigned rule, a
regulating principle, a Divine
direction, a revelation of duty.
See viii 2, d ydp vdpos tov
irvevparos rrjs £torjs iv Xpto-np
Ttjo-ov k.t.X. And with irierretos
it means a Divine rule of (be
longing to, consisting of, and so
having for its one requirement)
faith. See note above, tiov epyiov.

28. XoyiZppeBa ydp] I say,
a law of faith; of faith, not of
works : for we consider, &c. For
Xoyi£eo-6'ai see note on ii. 3,
Xoyifr; Se tovto. If ovv, not ydp,
be the reading, then this verse
contains not a confirmation of,
but an inference from, the pre
ceding statement; and if so, it
refers not to verse 2 7 only, hut
to the whole foregoing argu
ment. dvc5pcoirov] A human being ;
any human being, whether Jew
or Gentile. So in ii. 1, 3, 9,
irdcrav y'vx'Jv avBpioirov . . . 'lov-
Saiov re irpioYov Kat ' EXX77VOS.
X<opls epyiov vopov] Apart
from (as the ground of accept
ance) any works of (belonging
to, prescribed by) any law. See
verse 20, ii epyiov vdpov ov Si-
KaitoBrjcreTai iraca crapi. Also
verse 21, vvv! Se x^P's vdpov
K.T.X. 29. rj 'IovSaiiov] Or is ii in
deed the case, as some seem to
imagine, that God is exclusively
the God of Jetvs ? No : hence
forth Jew and Gentile are on
one level. God is the God of both,
and the terms of acceptance are
the same for both. The word
©eds is understood a second

78

IIPOS PfiMAIOYS.

30 piovtov ; ov^l Kal idvwv ', val Kal edvtov e'nrep ets
d ©eds dxs SiKaiwirei TrepiToprjv iK 7ricTTews teat
31 aKpoftvcrTiav Sta ttjs 7rta-Tecos. vopov ovv KaT-

29. Or phvov.

time: compare the construction
of ii. 29, Kal irepiToprj KapStas.
ovxt Kai] Matt. v. 46, 47,
ovxt Kai ot TeXiovat...ovxl Kat ot
eOvtKo! rd aird iroiovcriv;
eflviov] See note on ii. 14,
E0VT7. vat Kai] Phil. iv. 3, val Epio-
rio Kat cte. Philem. 20, vai,
aSeXtpi, eyio crov dvaiprjv iv Kv
ptio. 30. Eurep eis] If at least (as
surely as) the God who shall give
righteousness on tlie same terms
to Jew and Gentile (verses 21 — ¦
24) is one God and not more
than one.
irepiToprjv . . . Kal aKpoySvcrrtav]
Jews and Gentiles, (i) For this
use of the words (the thing for
the person) see note on ii. 2 6, rj
aKpofSvo-ria. Also iv. 9, d pa-
Kapicrpds ovv ovtos iirl ttjv irEpi-
Toprjv, 77 Kat Eirt rrjv aKpojSvcniav ,'
Gal. ii. 7, 8, 9. Eph. ii. n, ot
Xeyopevot aKpofSvcrria viro rrjs
Xeyopivrjs irepiroprjs. Phil. iii.
3, rjpets ydp icrpev rj irepiToprj.
(2) The absence of the article
here shows that the meaning is,
not the whole class of Jews and
Gentiles severally, but persons
belonging to (having the charac
teristic of) the one class or the

other. For this modification
compare iv. 12, Kal irarepa irepi-
Toprjs k.t.X. xv. 8, SiaKovov ye-
vecrBai irepiroprjs. Col. hi. 11,
dirov ovk evt "EXXtjv Kal 'IovSatos,
irepiToprj Kal aKpajSvcrria, j3apj3a-
pos, 2kvc3tjs, SoCXos, iXevBepos.
iK irto-Tetos...8td ttjs irtcrTeios]
Of (as the outgrowth of ) faith...
through (by means of) the faith.
The two terms are equivalent
and convertible, but they differ
in form. The one is (1) faith,
the act of believing: the other
is (2) tlie faith, the object of be
lief, that is, the Gospel. For
an illustration of the distinc
tion, see Gal. hi. 22 — 26, tva rj
irrayyeXia eK iricrreios'1' 'Itjo-otj
Xpicrrov 8o6rj...irpd tov Se iXBeiv
rrjv iricrriv® . . .els rrjv piXXovcrav
iricrnv'2' diroKaXvc})8rjvai...iva iK
irtcrreios11' SiKaiioBiopev . . . eXBovcrrjs
Se rrjs irio-reo)S(2'...vtot ®eov ecrre
Std ttjs irio-reios'2'.
31. vdpov ovv Karapyovpev]
Is it then the abolition of a law,
that we seek to effect by the faith
(the Gospel)? Is it the object
of our Gospel to set men free
from a rule of duty 1 Bather is
it the establishment of a law ;
not indeed of a law of works
(verse 2 7), which must ever fail

III. 30— IV. 1. 79
apyovpev Bid t»js 7rto"Tecus ; p.r) yevoiTO' dXXd
vopiov IcrTavopev.
Tt ovv ipovpev evprjKevai 'Aj3padp. tov irpo- IV. 1

iv. 1. Or omit evprjK^vat.

Or r. irarlpa.

through human infirmity; but
of a law which brings with it
the will and the power to obey
from the heart. In form, the
sentence resembles Matt. v. 1 7,
P77 vopicnrre oti rjXOov KaraXverai
TOV VOpOV 7] TOVS TTpOtpT/TaS ' OVK
r/XBov KaraXverai dXXa irXrjptocrai.
But the absence of the article
here makes the parallel far
from exact (see note on ii. 13,
vdpov... vdpov). Compare 1 Cor.
ix. 21, p?7 tov avopos ©eov dXX'
evvop.os XptcrTov. This is one of
the numerous allusions to the
supposed Antinomian tendency
of the Gospel, more fully dis
cussed in vi 1, &c.
Karapyovpev] See note on hi.
3, KarapyTj'crei. pr) ye'voiTo] See note on iii.
4, pr; yevoiTO.
IcrTavopev] The simple form
to-rdvio seems to occur here only
in Scripture. But peBicrrdvio is
read by many in 1 Cor. xih. 2,
coctte oprj peBurrdveiv. Also irap-
toTavio is found in Bom. vi. 13,
16, p.rjSe irapicrrdveTe ra peXrj
vpiov... to irapicrTavere eavrovs Sov-
Xovs ets viraKorjv. And o-vviardvio
(for example) in 2 Cor. v. 12.
x. 12, 18. Gal. ii. 18, irapa/3d-
ttjv ipavrdv crvvicrTavio.

ovv epovpev
k.t.X.] How do the above state
ments bear upon tlie case of
Abraham — one so deeply inter
esting to every Israelite? What
was it that he obtained when he
was taken into that relation to
wards God upon which the wlwle
position and privilege of his race
depends? Was it a righteous
ness of works, an acceptance of
merit, a favour earned? The
language of the Scriptures is
express upon this point. He
believed God, and tlw,t was count
ed to him for righteousness. A
form of language, excluding all
idea of merit, and in the same
degree consistent and harmonious
with the language of Scripture
in other passages. Or was his
acceptance connected with any
outward ordinance, as that of
circumcision ? On the contrary,
the record of his acceptance is
prior to the very institution of
that rite; and circumcision it
self was a mere ratification of tlie
Divine favoutr already bestowed.
Thus and thus only could Abra
ham become the father of the
faithful universally, whether
Jews or Gentiles.
1. ipovpev evprjKEvai] The

80 flP02 PHMAI0Y2.
2 TraTopa rjpiwv KaTa trdpKa; el ydp 'Kfipaap. i£

rendering of the whole clause
depends upon the word evprjKevai
and its position, (i) If evprj
Kevai is retained and placed next
after ipovpev, as in the text
above, Kara crdpKa must be taken
with tov irporraTopa (or iraripa)
¦rjpiov, and not with evprjKevai.
The stress is on ti. What is it
that Abralmm has gained by his
call and blessing ? Is it a justi
fication by works? Is it a
righteousness of human merit?
To connect evprjKevai with KaTa
crdpKa, whether in construction,
or (according to the common
reading) by position also, is open
to great objection. It would be
unlike St Paul to admit that
Abraham had gained anything
Kara crapKa. (2) If evprjKEvai bo
omitted, according to the mar
ginal alternative, the sense will
be, What shall we then say of
(as to) Abraham, our forefather
after tlie flesh?
EvpTjKfvai] Has gained or
icon. (1) The tense expresses
the permanence of the result.
What Abraham gained, he
gained in perpetuity for his seed,
whatever that seed be. (2) For
the sense of evpio-Kw, compare
(out of many examples) Gen. vi.
8, LXX. Ncoe Se evpe X°-Plv ^av
riov Kvpiov tov ©eov. xix. 19,
iireiSrj evpev d irats crov eXeos
evavn'ov o-ov. Buth i. 9, 81077
Kvptos vpiv Kai evpotre avdiravo"iv
eKacrTrj iv oikio dvSpds ovttjs.

Prov. xix. 8, os Se tpvXacrcrei
eppdvrjcnv evprjcrei ayaBa. XXI.
21, dSds StKaiocrvvTjs Kal iXerjpo-
ervvrjs evprjcrei tforjv Kal Soiav.
Matt. x. 39, d evpiov rrjv ypvxrjv
avrov airoXicrei avrrjv, Kai o airo-
Xeo-as tt;v \j/vxrjv avrov eveKev
ipov evprjcrei avrrjv. xi. 29, Kal
evprjerere dvdiravcriv Tais tf/vxais
vpiov. Luke i. 30, evpes ydp
XaPlv rrapd np ®etp. ix. 12, Ka-
raXvcrtocnv Kal evpiocnv imcriTi-
erpov. John x. 9, eicreXevo-erat
Kal efeXEvo-erai Kat voprjv evprjcrei.
Acts vii. II, 46, Kal ovx ijvpt-
ctkov x0pr°-crpaTa ol irarepes rjpiov
...os evpev X"-PLV iviomoy tov
©eov. 2 Tim. i. 18, Scot; avra
o Kvptos evpeiv eXeos irapd Kv
piov. Heb. iv. 16, tva Xd/3iopev
eXeos Kat xaPLV evptopev els evKai-
pov fiorjOeiav.
irpoiraTopa] The word irpo-
iraTiop, though classical, occurs
here only (if here) in the Greek
Scriptures. Kara crdpKa] Compare ix. 3,
vrrep nov aSeXcpcov pov, nov o"vy-
yeviov pov Kara crdpKa. 1 Cor.
X. 18, /3XeireTe rov 'Io-par)X KaTa
crdpKa. The words KUTa crdpKa
are in these cases as it were
bracketed to the 'Io-parjX, o-vy-
yeviov pov, &c. cohering with it
so closely that they do not re
quire the repetition of the ar
ticle. 2,3. eZ ydp. ..ri ydp] What is
it which he has gained? Not
surely a justification by works ?

IV.

81

epyiov idtKaiwdri, e^et Kavxypa' dXX' ov 7rp6<i
Qeov. t'i yap r] ypaipr) Xeyei ; 'E7rto-Tei/o-ei> 3

for, if he was justified by works,
he has something to boast of:
but no one can have this to
wards God: nor had Abraham
this; for what saith the Scrip
ture ?
2. ii epyiov eSiKaiio^r;] See
iii. 20, ii epyiov vopov ov StKaiio-
Brjcrerai iracra crdpi evcoirtov airrov.
Kavxrjpa] A boast, a thing
gloried in; as Kavxrjaris is boast
ing, an act of glorying. The
forms, Kavxacrfai, Kavxrjcris, Kav-
Xijpa, occur about forty times in
the Septuagint, and sixty in the
New Testament ; but, in the
latter, only in St Paul's Epistles,
with the exception of Heb. hi.
6, and James i. 9. iv. 16.
dXX' ov irpos ®edv] This is
first stated as a general and self-
evident principle, known from
reason and conscience, as well
as from revelation. This cannot
be — no one can have this — in
relation to God. And it includes
in it the special case of Abra
ham. Nor had Abraham this.
This last is proved from Scrip
ture : Tt ydp rj ypacprj Xeyet ;
3. rj ypacprj] Probably the
Scripture generally; the Volume
of Scripture; of which the fol
lowing passage is the particular
utterance. What is tlie lan
guage of the Scripture? For
this use of the singular, rj ypa
cprj, compare ix. 17. x. 11. xi.

2. John ii. 22, irrio-revcrav tjj
ypacprj (no particular passage
having been cited, and the re
ference being as general as in
I Cor. xv. 4, iyrjyeprai...KaTd rds
ypacpds). vii. 42, ovx rj ypacprj
etirev on ek tov crirepparos AaveiS
Kal airo HrjBXeip...epxeTai d Xpi
ords; (two predictions which are
not combined in any one pas
sage of the Old Testament.)
x. 35, Kat ov Svvarat Xv07jvai rj
ypacprj (evidently a general prin
ciple). XX. 9, ovSeitco ydp ijSei-
crav ttjv ypaeprjv, on Sst avrov ek
veKpiov dvao-Trjvai. Acts viii. 32,
rj Se irepioxrj (the particular para
graph) Trjs ypacprjs (the Volume
of Scripture) rjv dveyivtacTKev rjv
avrrj. Gal. iii. 22, dXXd ervvi-
KXeicrev 77 ypacprj Ta iravra vird
dpapriav (where the reference is
to the general tone and doctrine
of Scripture, not to one passage).
iv. 30. 1 Tim. v. 18. James
iv. 5. 2 Pet. i. 20, iracra irpo-
cpTjTeia ypacprjs (each several pro
phecy of Scripture). A personi
fication of the Volume of Scrip
ture, as speaking &c, is less
harsh than that of a particular
passage. iirierTeverev Se] Gen. xv. 6,
lxx. (quoted also, and in the
same form, in Gal. ih. 6, and
James ii. 23). In the Hebrew
the active is used : And He
(God) counted it to him for

82

IIPOS PflMAIOYS.

Se 'Kfipadp. tw ©eM, Kal iXoyitrdri avTio
4 ets Sttcatoo-ui//ji/. tw Se ipyafyp.evu> 6 picrdos
ov Xoyi^eTai KaTa x&P1"' a'^« Kara 6(peiXrjpa'

righteousness. It is remarkable
that this record is appended not
to any act of obedience, such as
the leaving of his country or
the offering of Isaac, but to a
process of faith in the mind and
heart alone. Compare the con
text: dpiBprjcrov tovs acrrepas...
ovrios corai to crireppa crov Kat
eirtCTT£VO-£V "A/3pap no ®eto, Kai
iXoyiaBrj avrio els SiKatocrvvrjv.
God sees faith at a point higher
and deeper than any act; the
simply taking Him at His word,
and being fully persuaded that,
what He has promised, He is
able also to perform (verse 21).
iXoyicrBrj avnp els] See note
on ii. 26, eis irepiToprjv Xoyio-Brj-
crerai. 4. ra Se epya£opevio] The
expression, iXoyio-Brj avnp eis
8iKaioo-w7jv, implies something
gratuitous, something sponta
neous. It is not tlie way in
which wages for work would be
spoken of. Wages are a matter
not of favour and bounty, but
of right and debt.
epya£ope'vto] Used absolutely,
as, for example, in Exod. v. 18,
LXX. vvv ovv direX0dvT6s epyd-
t,co8e. Prov. xxxi. 18, eyevo-aTO
on koXov icrri to ipyat,eoBai.
Jerem. xxvii. 14, ovk ipydcrecrBe
no /3ao-tXet Ba/3vXcovos. Matt.

xxi. 28, viraye crrjpepov ipydtfiv
ev np dpireXiovi. Luke xiii. 14,
ii rjpepai eicrlv ev ats Set epyd£e-
crBai. John ix. 4, epxerat vvi
ore ovSels Svvarai ipyd^eaBai.
Acts xviii. 3, epevev irap' avrois
Kat rjpyd^ETO. I Cor. iv. 12. ix.
6. 1 Thess. ii. 9. iv. 11. 2
Thess. ih. 8, 10, 12.
d pitrclds] The article ex
presses the pay which is his due,
his pay. So in Matt. xx. 8,
KaXEcrov tovs ipydras Kal dirdSos
[avrois] rov picrBov. Luke x. 7,
afios ydp d epydrrjs tov picrBov
avrov. I Cor. iv. 5, Kal totc d
eiraivos yevrjo-erai eKacrnp airo tov
©eov. ix. 18, n's ovv pot [or
pov] ierriv d picrBds;
Xoyt^enn] The present is
thus used in a passive sense in
verses 5 and 24, Xoyt£erai rj
iricrTis...ois piXXei Xoyit,ecr8at.
ix. 8, rd TEKva ttjs eirayyeXias
Xoyi£erai eis crireppa. Elsewhere
the passive forms are only eXo-
ylo-Brjv (XoyicrBrjvai, XoyicrBeirjv),
and (ii. 26) XoyicrBrjcropai.
Kara... Kara] According to,
by the rule of , on a principle or
in the way of. So in verse 16,
Sid tovto ek iriareios, tva KaTa
Xaptv. Compare ii. 2, Kara dXrj-
#£iav. xdpiv] See note on i. 7, x^P's-
dcpfiXrjpa] Deut, xxiv. 10,

IV. 4, 5.

83

Tip Se pr) ipyafypevtp, ithttcvovti Se eVt tov 5

LXX. eav ocpet'Xrjpa rj ev np itXtj-
ca'ov crov, dcpeiXrjpa drtovv Tt k.t.X
Matt. vi. 12..
5. no Se pTj ipyatflpivio]
Tlie language used — faith reck
oned to man for righteousness
— is appropriate only to the case
of one who is not working for
acceptance, but simply relying
upon a God who shews mercy.
pr) ipyatfipivto, mcrTevovTi Se]
John vi. 28, 29, Tt iroiio/xEv tva
ipyatfopeBa rd epya tov ©£ov;...
tovto Ecrnv to epyov tov ©eov, tva
irtoTEvTjTE Ets bv aireoTeiXev eKet-
vos. irio-revovn Se eirt tov] The
verb irio-revetv, in its Christian
sense (to believe, to liave faith),
is found in various constructions.
(1) Absolutely: as, for example,
in xih. 11, r; ore iirierrevcrapev.
John iv. 41, Kat 7roXXip irXeiovs
eirtd-Tevcrav Std tov Xoyov avrov.
ix. 38, d Se ecprj, irio-Tevio, Kvpie-
Kal irpocreKvvrjcrev avrio. XX. 8,
29, Kat eTSev Kal eirto-Tevo-EV...dn
etopaKas pe ireirtoTevKas' paKapioi
ot prj ZSdvTes Kat irto-T£VO-avT£S.
Acts ii. 44, irdvTEs Se ot irto-rev-
ovres [or ¦jricrrevo-avTEs] rjo-av Eirt
to avrd. xvhi. 8, iiricrTevov Kal
ij3airTirovTO. 1 Cor. xv. 2, ii, el
prj e'lKTJ eirio-Tevo-aT£...Kai ovnos
e'mo-TEvo-arE. Heb. ix. 3,^ eio-sp-
XopeBa ydp [or ovv] ets ttjv
KaTarravo-tv ot irto-Tev'cravTes. (2)
With the dative: as in verse 3
(from Gen. xv. 6). John v. 24,
d rdv Xoyov pov okoviov Kai iri-

crreviov Tip irep\j/avri pe. vi. 30,
tva tSiopev Kal iricrTevcrtopiv croi.
viii. 31; 45, 46, rrpds tovs miri-
o-tevkotos avnp 'lovSatovs k.t.X.
Actsxvi. 34,rjyaXXidcraTOiravoiKEt
irE7TicrrEVKios no ®e<3. xviu. 8,
ETTlCTTEVCrEV Tip Kvpiio uvv oXco np
oikio avrov. Gal. iii. 6. 2 Tim.
i 12, otSa ydp to irEirto-TEVKa.
James ii. 23. 1 John v. 10, d
prj irioTEviov tco ©eio k. t. X. (3)
With eirt and the dative : as in
ix. 33 and x. 11 (from Isai.
xxviii. 16), d irio-reviDV cir avrio
ov KaTaicrxwBrjcreTai. I Tim. i.
16, nov p-eXXovTiov irio-revetv eir
avrio eis ^cotjv aiiovtov. I Pet. ii.
6. (4) Barely (and doubtfully)
with eV Mark i. 1 5, peravoetTe
Kai irtcrTevere ev no evayyeXiui.
Eph. i. 13, ev 10 Kal irto-Tevo-avTes
icrcppayicrBrrre k.t.X. (where the
connexion of ev co with iricrfev-
o-avTes is by no means certain).
But see note on iii. 25, Sidiriareios.
(5) With eis (most commonly):
as in x. 14, eis dv ovk iirio-rev-
crav. John i. 12 (and so forty
times in his Gospel and 1st Epi
stle). Acts x. 43, iravra tov irt-
errevovra eZs avrov. xiv. 23, no
Kvpiio eZs dv ireirio-TEVKEtcrav. xix.
4, eZs tov ipxdpevov per avrov 'iva
marevcrioo-iv, tovt ecrnv els tov
• 'Irjcrovv. Gal. ii. 16, Kat TjpEts
eZs Xpiordv 'Irjcrovv iiricrTevcrapev.
Phil. i. 29, ov pdvov to eis avrdv
irioreveiv k.t.X. 1 Pet. i. 8, eis
dv apn p.rj opiovTes irioTevovres 8e
k.t.X. (6) With eirt and the

84

nPOS PftMAIOYS.

ZiKaiovvTa tov do~efifj, Xoyl^eTai rj ir'nTTis av-
6 tov ets hiKaiotrvvrjv. KaQdirep Kal AavelB Xeyei
tov p.aKapio-p.6v tov dvQpunrov w 6 ©eos A07/-

accusative: as here, and inverse
24, rots 7rto-Tevovo"tv eirt tov eyet-
pavra 'Irjcrovv. Acts ix. 42, Kal
e'irioTEVO-av iroXXol eirl tov Kvpiov.
xi. 17, mo-Tevcracriv eirl tov Kvpiov
Irjaovv Xpiordv. xvi. 31, irt-
o-Tevirov eirt tov Kvpiov 'Irjcrovv
Kal trioBrjerrj k.t.X. xxii 19, tovs
irioTevovTas eirt o-e.
toV StKatovvra tov dcrejSrj]
Such is St Paul's bold state
ment of the doctrine of absolu
tion. It is his own comment
upon the SiKaiovpevoi Siopedv of
iii. 24. See v. 6, Xpio-Tos...vn-ep
dcre/3iov drriBavev. Compare also
Luke vii. 42, dpeporepois exapi-
eraro. 1 John i. 7, to aipa 'Irj
crov rov vlov avrov KaBapit,ei rjpas
airo iracrrjs apaprias.
6. KaBdirep Kai] According
as David also speaks the felicita
tion of the person to whom God
reckons a righteousness apart
from works. In other words,
The above account of Abraham's
acceptance, on a footing not of
merit but of free grace, agrees
with the language of other places
of Scripture : as where David
records the blessing pronounced
upon the man whose sin shall
not be charged to his account in
God's reckoning; or (which is
the same thing) to whose account
righteousness shall be charged

without his desert. The non-
imputation of sin is equivalent
to the imputation of righteous
ness. Those whom God accepts,
those whom God regards as
righteous, are not self-justified
saints, but sinners freely for
given. Luke xviii. 14, Xs'yio
vpiv, Karij3rj ovtos SeSiKaitopivos
eis tov oikov avrov irap ekeivov-
KaBdirep] Lev. xxvii. 8, LXX.
Elsewhere only used by St Paul
(xh. 4. 1 Cor. xii. 12. 2 Cor.
iii. 13, 18. viii. 11. 1 Thess.
ii. 11. iii. 6, 12. iv. 5), and
in the Epistle to the Hebrews
(iv. 2). The common form is
Kttfllds. paKapicrpdv] Not blessedness,
but felicitation; declaring Iwppy
or blessed. The noun is found
(in Scripture) only here, and in
verse 9, and Gal. iv. 15, irov ovv
o paKapicrpos vpiov; But paKa-
pit,ew occurs more frequently :
for example, Gen. xxx. 13, lxx.
paKapia iyio, on paKapitflvcrl pe
irdcrat at yvvatKES. Job xxix.
10, II, ot Se aKOvcravTES ipaKa-
picrav pe...ovs tjkovcte Kal epa-
Kapicre pe. Mai. hi. 15, Kai vvv
rjpets paKapi£opev dXXorpiovs
k.t.X. Luke i. 48, aird rov vvv
paKapiovcriv pe irdcrat at yevEai.
James v. 11, ZSov paKapltppev
tovs virop,EivavTas.

IV. 6-9.

85

^eTai ciKaiocrvv>]V %to/3ts epyiov WlaKapioi wv7
dtpedrjcrav al dvopi'tai Kal wv i7reKaXv<pdrj-
arav al dptapTiai' piaKapios dvr\p ov ov p.r) 8
Aoyto-fiTat Ki/jotos d/xapTiav. 6 paKapierpio^g

8. Or av. <J.

X<optS Epyiov] hi. 28, SiKaiov-
crc5at iricrrei avBpioirov x^pts epyiov
vdpov. 7, 8. paKaptot] Psalm xxxh.
I, 2, LXX.
7. aepiBrjcrav . . . hreKaXvcpBrj-
crav] The tense expresses the com
pleteness and finality of the ab
solution: were dismissed... were
covered, as by a single act of
Divine mercy.
dcpe'6,7jcrav] This figure, the
remission or dismissal of sin (re
garded as a debt, Matt. vi. 12.
Luke vii. 41, 42) occurs first in
Gen. iv. 13, LXX. peiijov rj alria
pov tov depeBrjvai pe. And so,
for example, xviii. 26, deprjo-to
iravra tov roirov Si avrovs. 1.
17, dcpss avrois rrjv dSiKiav Kal
tt)v dpapriav avnov. Exod. xxxii.
32, Kat vvv el pkv atpeis avrots
ttjv dpapriav avriov, acpes. Psalm
XXV. 18, Kat dcpES iracras Tas "a-
paprias pov. Ixxxv. 2, dtprpcas
Tas dvopias Tto Xaip crov. Matt.
ix. 2. xii. 31, 32 irdcra dpapTia
Kal pXaereprjpia depeBrjcrerai. tois
dvBpioirois.-.ovK acpeBrjcreTai avnp,
ovre iv tovtio Tto aitovt k.t.X.
Luke xi. 4, Kat acpes rjpiv rds
apaprias rjpiov. xvh. 3, Kal £av
peravorjcrrj, acpes avrio. John xx.
V. R.

23. Acts viii. 22. James v.
15. 1 John i. 9. ii. 12. St.
Paul uses the verb (in this sense)
here only: dcpecris twice; Eph.
i. 7, and Col. i. 14.
eireKaXvipflijcrav] The hiding
of sin, not by the sinner himself
(Psalm xxxii. 5, lxx. ttjv dvo-
piav pov ovk eKaXvxj/a. Prov.
xxvih. 13, o eiriKaXvirnov dcri-
jSftav Eairrov ovk evoStoBrjererai)
but by the act of God, is a
second figure for absolution,
found also in Neh. iv. 5, lxx.
Kat pTj KaXvi/'Tjs eirl dvopt'av.
Psalm Ixxxv. 2, iKaXvtj/as iracras
rds apaprias avnov.
8. paKapios dvrj'p] Psalm i 1.
xxxiv. 8. xl. 4. lxxxiv. 5. cxii. 1.
ov] A genitive after dpap
riav. Observe the alternative
(and commoner) reading, c5.
ov prj] This phrase is fre
quent in the Septuagint, Gospels,
and Bevelation. In St. Paul's
Epistles it occurs only in 1 Cor.
viii. 13. Gal. iv. 30 (in a quota
tion, as here, from the Septua
gint). v. 16. 1 Thess. iv. 15. v. 3.
9, 10. o paKapicrpds ovv ov-
tos] Such being the description
of those whom the Word of God
declares to be blessed, lohat is the

86

riPOS PQMAIOY2.

ovv ovtos em Trjv TrepiTopirjv, rj Kai iiri tyjv
aKpofivrrTiav ; Xeyopev ydp oti iXoyiadrj tlo
IO 'A[3paapi rj it'icttis ets SiKaioavvrjv. 7rios ovv iXo-
yicrdri ; iv irepiTopfrj ovti, rj iv aKpofivirTia ; ovk
II iv irepiToprj, dXX' ev aKpo(3va-Tia. Kal rrrjpieiov

9. Or omit on.

compass of its application ? does
it extend to Jews only, or to all ?
Take the case of Abraham him
self. We say, on the authority of
the Scripture, that he was accepted
for his faith. Now at what
point in his history is that testi
mony borne? before or after his
circumcision? Several years be
fore tlie institution of that ordi
nance. 9. Eirl ttjv] The accusative
with Eirt might suggest epxerai
(or the like) as the verb under
stood. But the example of ii.
2 (to Kpipa tov ©eov £o-riv...£irt
tovs r. r. irpdcrcrovras) shows that
Ecrriv will suffice.
ttjv irepnoprjv . . .rrjv aKpo/3v-
crriav] See notes on ii. 26, rj
aKpo/Jvo-ria. iii. 30, irepnoprjv
. . . aKpo/3vcrTtav. Xeyopev ydp] We must ask
the question; for we say, &c.
In other words, Such a question
is naturally suggested by the
quotation before us (verse 3) and
the statement we have drawn
from it.
rj iricrns] The article refers
to Eirio-TEvo-Ev Se' in the quotation

from Gen. xv. 6. That faith ;
the faith which that passage
declares him to have exercised.
10. irios] How? in what
manner ? that is, amidst what
circumstances? 1 Cor. xv. ?t?
irios eyetpovrat 01 veKpoi; ex
plained by iroiio Se criopari k.t.X.
rj iv aKpojivcTTia] 1 Cor. vii.
18, irepiTeTprjpivos ns iKXrjBrj...
iv aKpo/3vo-Tia Ke'KXrjrat ns k.t.X.
ii. Kat crrjpetov eXaj3ev] So
far from being the cause of his
acceptance, circumcision was but
the seal of an acceptance already
secured. Literally, And as (or
for) a sign he received circumci
sion. If irepiToprjs, the sense is
the same : a sign (consisting) of
circumcision. The reference is
to the words of Gen. xvii. 1 1, lxx.
Kat irepiTprjBrjcrecrBe rrjv crdpKa
rrjs aKpo/Jvcrrias vpiov, Kal ecrrai
ev errjpeiio SiaBrJKrjs dvapecrov ipov
Kal vpiov. For this use of crrj-
petov, a signal or token, see, for
example, Gen. ix. 12, 13, tovto
to crrjpetov rrjs SiaBrJKrjs ... to
roiov pov TiBrjpi iv ttj vetpiXrj,
Kal ecrrai els o-rjpeiov SiaBrjKrjs
k.t.X. 1 Cor. xiv. 22, at yXtocr-

IV. 10, ii. 87
eXa(3ev 7repiTopt']V, artppayida Trjs SiKaiocrvvrpi Tr/s
7rto"Teftis Tr/s ev Trj aKpofivaTia, ets to elvai
II. Or Tepiroprjs.

am sis crrjpetov eZctiv. 2 Thess.
iii. 17, o ao-rracrpds rrj iprj x£'P'
HavXov, o ecrnv crrjpeiov iv irdcrrj
imcrroXfj. For its special appli
cation to the Christian miracles,
see note on xv. 1 9.
crcppaytSa] A seal is that
which autlienticates. 1 Kings
Xxi. 8, LXX. Kat eypa\j/e j3ij3XLov
eirl no dvdpan 'Axaa/3, Kat icrcppa-
yto-aro rrj crcppayiSi avrov. I Cor.
ix. 2, rj ydp crcppayis pov Trjs
drrocrToXrjs vpeis icrre. 2 Tim.
ii. 19, BepiXios tov ®eov...exiov
rrjv crtppayiSa Tavrrjv. Bev. vii.
2, 3, Ixovra crtppayiSa ©eov £iov-
Tos.-.dxpt crcppayicrtopev tovs Sov-
XoVS TOV ©EOV K.T.X. IX. 4, OITI
VES ovk exovcrtv ttjv crtppayiSa tov
®eov eirl nov peTtoiriov. Com
pare John vi. 27, tovtov ydp
d HaTTjp icrcppdyierev, o ©eos.
2 Cor. i. 22, d Kal crcppayicrapevos
rjpas. Eph. i. 13. iv. 30.
ttjs... tt;s... ttjs... tt;] Lite
rally, Of tluxt righteousness of
{belonging to) that faith which
existed in that uncircumcisimi.
Each article refers to previous
statements. The first and se
cond, ttjs SiKaiocrvvrjs, rrjs irt
crreios, to the quotation in verse
3, eiricrTevo-ev...eis SiKaiocrvvTjv
and the following comments.
The third ttjs probably belongs
not to SiKaiocrvvrjs, but to irt-

o-reios (compare verse 1 2, ttjs iv
aKpo/3voTia irioTetos). And rrj
aKpoflvcrTia is that state ofuncir-
cumcision which was spoken of
(without the article there) in
verse 10, dXX' ev aKpo/JvcrTia.
eis to Etvat avrov] To the end
that he might be a father of all
who believe amidst uncircumci-
sion — to the end, I say, that the
righteousness (which was reckon
ed to him) might be reckoned to
them — and a fatlier of circum
cision for (in relation to) those
who, &c. Two objects are se
cured by that particular mode
in which circumcision was insti
tuted; namely, as the sign and
seal of an already existing ac
ceptance with God. First, be
lieving Gentiles are included in
Abraham's seed. Secondly, un
believing Jews are excluded from
Abraham's seed. The former is
the subject of this verse: the
latter of the verse following (see
note on verse 12, Kal irarepa
irepiroprjs). If the acceptance of
Abraham had in any way been
tied to circumcision, the Gentile
world must have been excluded
from that family of which he
was the ancestor and head. The
Gentile must have become a
Jew in order to inherit the
blessing. But since circumci- 12

88

nPOZ PftMAIOYS.

avTov TraTepa TrdvTiov tiov irierTevovTiov Zi
drCoo/31/iTTtas, ets to XoyitrdfjvaL avToh Trjv
12 hiKaiotrvvrjv, Kal iraTepa irepiToprj<i Tots ovk iK

II. Or ?ioy. Kal.

sion was only given to Abraham
as a token and symbol of an ac
ceptance possessed before and
without it, there is nothing to
debar Gentiles who share his
faith, from sharing also every
promise made to him and to his
seed. For eis to etvai compare
verse 16, eis to etvat /3e/3aiav rrjv
eirayyeXtav. i. II, 20, eisToo-Trj-
piX&rjvai vpas...elsrd elvai avrovs
avairoXoyrjTovs. iraripa] The expression is
used in Gen. xvii. 4, 5, lxx.
rj SiaBrjKrj pov perd crov, Kal ecrrj
iraTrjp irXrjBovs e8viov...oTi irari
pa iroXXiov e#viov riBeiKa ere. See
verse 17.
St' aKpojSvo-rias] See note on
ii. 27, Std ypa'pparos.
Xoyio-07jvai] The tense ex
presses one decisive act of reckon
ing. avrois] Or Kal avrois, to them
also, as well as to him and
those more obviously contem
plated. ttjv SiKaiocrvvrjv] The (that)
righteousness, the same righte
ousness which was reckoned to
him. 12. Kat iraripa iTeptTopijs]
A second result of the mode of
the introduction of circumcision :
that it marked not onlv the

equal acceptance of beheving
Gentiles, but also the non-ac
ceptance of unbelieving Jews.
And a father of circumcision,
of a circumcised (Jewish) fa
mily, in relation to those who
are not of (characterized by)-
circumcision only, but also
who walk by (the rule of) tlie
steps of that faith of our fa
ther Abralw,m which existed (be
longed to Mm) in uncircumcision.
If circumcision had been at all
connected with the acceptance
of Abraham, this would not
only have excluded Gentiles,
but might have seemed to in
clude Jews who had no other
claim but that of this outward
ordinance. The particular time
and mode of its institution an
swered both purposes; that of
including and excluding aright.
irepiroprjs] See note on iii.
30, irepirop.rjv...Kai aKpo/3vcrTiav.
tois] The dative after irari
pa, a father in relation to, is like
Jer. xxxi. 9, LXX. on iyevdprjv
Tto 'Io-parjX els iraTepa. 2 Cor. vi.
18, Kat ecropai vpiv els iraripa,
Kai vpets ecrecrBi poi els vlovs
K.T.X. iK irepiroprjs] See note on ii.
8, tois Se ii The phrase ot ck
irepiToprjs was not in itself a

IV. 12, 13.

89

7repiT0p.fj$ ptovov a'AAa Kal tois cttoixovctiv Tots
iXvetriv tjjs eV aKpo/3va,Tia. 7rt'o"Tecos tov 7raTj0os
rjpuov 'Aj3padp.. ov yap Sia vopiov rj eirayyeXia 13
Tip 'Afipadp. jj Tip cnre.pp.aTi avWov, to KXrjpovo-

term of reproach: nor is it so
used here, as the addition of
pdvov shows. See Col. iv. ii,
ot ovres ek irepiToprjs... crwepyol
els rrjv j3acriXeiav tov ©eov k.t.X.
dXXd Kal tois] The repeti
tion of the article somewhat con
fuses the construction. Strictly
the alternative lay between tois
OVK EK it. povov txXXd Kal otoixov-
trtv k.t.X. and ov rots iK ir. pdvov
aXXa tois otoixovo-iv k.t.X.
crroixovcrtv rots ixvectiv] The
verb o-roixEtv means to be (or
loalk) in line, row, file, ifec. and
metaphorically, to be orderly, to
go right, &c. Thus Eccles. xi. 6,
LXX. ov yiviocrKeis irotov OTOixr;o-€t
(will succeed or prosper) rj tovto
rj tovto, Kai Eav rd Svo etti to
avrd dyaBd. Acts xxi. 24, dXXd
errotxEiS Kat avrds epvXdcrcriov tov
vojxov. With a dative, it means
to walk by a person or thing as
the instrument, rule, or princi
ple of the walking. Thus it is
applied in classical Greek to
walking in file with, keeping
step with (as one soldier with
another) : and so here, to regu
lating the walk by the print of an
other's footsteps. Compare Gal.
V. 25, el tfipev irvevpari, irvev-
pari Kal crTotxiopEV. vi. 16, Kal
dcrot no Kavdrt tovtio otoixtjo-ov-

o-tv, elprjvrj irr avrovs k.t.X. Phil.
hi. 16, itXtjv eZs d icpBdcrapev, np
avnp oroixeiv. Elsewhere irept-
irareiv is used in the same con
struction and sense : 2 Cor. xii.
18, ov no avnp irvevpari irepieira-
Trjo-apev; ov tois avTOts tyreo-iv;
For an equivalent phrase see
1 Pet. ii. 21, vptv viroXipirdviov
viroypappdv tva iiraKoXovBrjcrrjTe
tois- ixvecriv avrov. In a like ex
pression in Job xxxviii. 16, lxx.
the idea is rather that of tracing
out, tracking to its source;
rjXBes Se iirl mjyrjv 6aXdcro-rjs, iv
Se ixyecriv df3vcrcrov irepieiraTrjcras ;
13. ov ydp] / say, ovk iK
irepiroprjs pdvov, for, <fcc.
Std vdpov] By means of a
law, obedience to which should
be the condition of the fulfil
ment of the promise.
r) orayyEXia] Heb. vi. 13,
15, 17. Tip yap 'AjSpaap iirayyei-
Xapevos o ©eds...eireTvxev ttjs
Eirayy£Xtas...TOts KXrjpovdpois ttjs
eirayyeXias k.t.X. vii. 6, tov exovra
Tas EirayyEXids. xi. 9, 1 7, eZs yrjv
tt;s Eirayy£Xias...d rds eirayye
Xias ava8e£ap,evos.
Tip Afipaap fj Tip erireppan
avToil] Gal. ih. 16, 29, no Se
'A/3padp ippiBrjaav al iirayye-
Xiai Kal Tto cririppaTi avrov... ds
icrjiv Xpiords... el Se iipeis Xpt-

90

IIPOE POMAIOY2.

pov avTov elvai Koarpov, dXXa Dia St/catotTWJjs
14 7rto"Tews* el ydp ol iK vopov K.Xrjpovop.01, /cetce-
vioTai rj 7rtO"Tts Kal KaTrjpyrjTai rj iirayyeXia.

cttov, dpa tov A/3paap crireppa
icrri, Kar eVayyeXidv KXrjpovdpoi.
to KXrjpovdpov k.t.X.] The
substance, though not the words,
of Gen.- xii. 2, 3, LXX. Kal iroirjcrto
ere eis e6Vos peya...Kal evXoyrjBrj-
crovrat ev o"ol irdcrat at cpvXai ttjs
yrjs. xxh. 17, 18, Kal KXrjpovo-
prjcrei to cririppa crov ras itoXeis
tiov virEvavn'tov, Kai ivevXoyrjBrj-
crovrai iv no airippari crov iravra
rd e6Vrj ttjs yrjs. St Paul dodbt-
less has Christ in view, when
he says Koapov. See last note,
and compare Heb. i. 2, dv eBrj-
kev KXrjpovdpov irdvTiov.
Koo-pov] A world, a whole
world. The absence of the ar
ticle gives the sense of such a
thing as a world, so vast, so
magnificent. See notes on i.
20, diro KTicretos and Koarpov.
And for KoVpos without the
article, compare also xi. 12, 15,
irXovros Kocrpov... KaraXXayrj Ko
crpov. 2 Cor. v. 19, ©eos rjv ev
Xpiorip Koo-pov KaraXXdo-o-iov
eavTio. Sid SiKatoo-vvrjs iriarEios] By
means of a righteousness of {be
longing to) faith. See verse 11,
crcppayiSa rrjs SiKaiocrvvrjs ttjs
7rioT£ios. 14. e2 ydp] / say, ov 8id
vdpov, for, &c.
oi ck vo'uov] Tlwse who are

of a law ; who spring or start
from, belong to, depend upon, a
law. It is the opposite of tov
eK irioTecos, iii. 26.
KXrjpovdp.ot] Quoted from
verse 13, to KXrjpovdpov avrov
etvat Kocrpov, and placed abso
lutely, as in Gal. ih. 29, Kar
iirayyeXiav KXrjpovopoi.
KEKEViorat... KaTrjpyrjTai] The
tense expresses the completeness
and finality of the effect : as if
it were, ipso facto. See note on
ii. 25, yeyovEV.
KEKeviorai] Properly, emptied,
drained of its contents, and so
left void, useless, worthless. Jer.
xiv. 2, LXX. Kat ai irvXat avrrjs
iKevioBrjcrav. xv. 9, iKevioBrj rj
TiKTOvcra eirrd . . . KaTrjcrxvvBrj ko.1
loveiSicrBrj. 1 Cor. i. 17, tva pr)
KevtoBrj d OTavpds tov XpiaTOv.
ix. 15. 2 Cor. ix. 3, tva prj to
Kavxrjpa rjpiov to virep vpiov kcvio-
c5jj k.t.X. In the only other place
of its occurrence in Scripture,
it is consecrated to the mystery
of our Lord's self-humiliation :
Phil. ii. 7, dXXd eavrov eKevioo-ev
poptprjv SovXov Xafttov k.t.X.
rj irtd-ns] The article refers
to irioreios hi verse 13: that
faith. KarrjpyrjTai] Made nugatory,
brought to nought. Both be
cause vdp.os and eirayyeXia, are

IV. 14— 1 6. 91
d yap vopios opyrjv KaTepya^eTat' oil Se ovk 15
ecrTiv vop.O's, ovhe 7ra0a/3ao-ts. Zia tovto iK 16
7Tto-Teft)s} 'iva KaTa x<*Plv3 e'? T°V et,/a' fiefiaiav Tr)v
15. O)- ov 7&p owe.

two essentially opposite terms
(Gal. ih. 18, et ydp eK vopov rj
KXrjpovopia, ovke'ti ii eirayyeXias),
and more particularly for the
reason which follows, 6 yap
vdpos k.t.X. Compare Gal. iii.
6 — 22 throughout. For Karap-
yeiv see note on ih. 3, KaTapyrj-
erei. 15. d ydp vdpos] The arti
cle refers to the word vdpov in
verse 14. Tlw,t vdjxos. Tliat
thing which is so designated, be
it what it may, take what in
stance of it you will. The
thought is worked out with
reference to the great instance,
the law of Moses, in vii. 7 — 25.
See also Gal. iii. 10 — 12, 00-01
ydp ii epyiov vopov euriv, vird
Kardpav deriv, yiypairrai yap on
'E7riKardpaTOS irds ds ovk ippivei
iracriv tois yeypappi\iois...OTi Se
ev vdpta ovSeis SiKaiovrai irapd
no ©Eip St;Xov k.t.X.
KaTepyd^ETat] Effects, ac
complishes, operates. This com
pound and strengthened form of
ipydtflpai occurs no less than
20 times in St Paul's Epistles :
elsewhere only in James i. 3,
20 (possibly), and 1 Pet. iv. 3.
Compare 2 Cor. vii. 10, Bdvarov
Karepyd^erai. ov §e ovk] And where there

is not, dsc. There can be no
breach of a law which exists not.
The absence of law is the absence
of transgression. The entrance
of law (in the case of a fallen
being) is the entrance of trans
gression. 16. Std tovto] Since this is
so — since law brings with it not
merit and reward, but only
transgression and wrath — since
any footing of work and desert
would have made the promise a
nullity and a mockery — there
fore, &c.
eK irio-TEios] Understand
icrriv. It (the thing in question)
is out of (springs from, de
pends upon) faith. Gal. iii.
22, iva rj iirayyeXia eK iricrreios
Irjcrov Xpiorov SoBrj tois iriOTEV-
ovcriv. tva] Understand rj. Tlw% it
(the thing in question) may be
according to (on a principle of)
grace : not of right, or of merit,
but of spontaneous favour.
e!s to Etvat] Compare verse
II, £?s to Etvat avTov iraripa
irdvTiov k.t.X. The promise is
altogether independent of tlie
conditions of any particular law.
It is made to depend entirely
upon faith and grace. Thus it
is secured not to one race only,

92

riPOS PHMAI0Y2.

iirayyeX'iav iravTl tw rrireppaTi, ov Tip iK tov
vopov piovov dXXd Kal Tip iK iricrTeios Afipaap,
17 ds icTTiv iraTrjp irdvTtov rjpiiov, Kadios yey painai
oti iraTepa 7roXXwv idviov TedeiKa ire, KaTev-
avTi 011 iiridTevtrev Qeov, tov tioo7roiovvTOis toi)s

but to all who show themselves
to be of the family of Abraham
by resembling Abraliam in his
faith. /3ej3aiav] The adjective /3e-
j3aios (from tlie root jSdio, /3atvto,
and so firm to the tread, j3i/3aios
coot' iireXBelv, Thuc. iii. 23),
stedfast, is used by St Paul
only here and in 2 Cor. i. 6,
Kai rj eXttIs rjpiov /3e/3aia virep
vptov. iravri rip crireppan] Jewish
and Gentile alike. There is
the same emphasis in the words
at the end of the verse, irdvnov
rjpiov. np ck tov vdpov] Compare
verse 12, ovk iK irepnoprjs pdvov.
In both places the addition of
pdvov shows that no reproach is
involved. It is not those wlw
depend upon the Law for salva
tion, but those who belong to
the Law as tlieir Dispensation.
17. KaBios — ere] These words
are parenthetical; added in con
firmation of the expression ira-
rrjv rjpiov.
yEypaTTTai] Gen. xvii. 5,
LXX. Karevavn] Exod. xxxii. 11,
LXX. Kat eSerjBrj Mtovcrrjs Kar

evavn Kvpiov tov ©eov avrov.
Psalm v. 6, LXX. Karivavri nov
ocpBaXpiov crov. Lam. hi. 35, KaT-
Evavn rrpocrioirov vtj/iarTOV. This
is the only place in the New
Testament, where KaTevavrt is
used in the solemn figurative
sense, with the name of God
following it. See Mark xi. 2.
xiii. 3. Luke xix. 30.
Karivavri ov] Abraliam is
the father of all the faithful —
however far removed from him
in time — in the regard of that
God who includes all generations
in one view, (1) the dead as still
living, and (2) the unborn as
already existing. In God's
sight Abraham still lives : in
God's sight we were already in
existence when He spake to Abra
ham. Compare 2 Pet. iii. 8, irapd
Kvpiio... xiXia errj ids rjpipa pia.
ov] For iKeivov to.
tov £iooitoiovvtos tovs veKpovs]
This is the first point: Abraham
still is, for he shall rise again.
Compare Matt. xxii. 31, 32,
ovk dveyviore to prjBev vpiv vird
tov ©eov Xeyovros, Eyio eZpt d
©eos 'A/3padp...ovK Eonv d ©eos
veKpiov dXXd £tovnov. Luke XX.
38, irdvrss ydp avrip £tocriv. The

IV. i7, 1 8. 93
veKpovs Kal KaXovvTOS Ta jxr) ovto als ovTa' ds 1 8
Trap' iXir'iha eV iXirtdi iiritTTevtrev, ets to yeve-
crOai avWov iraTepa iroXXiov idvwv, KaTa to elprj-

present participle (tov £too-
irotovvTos) expresses that it is an
attribute of God to raise the
dead. See 2 Kings v. 7, lxx.
0 ©eos eyio tov tWanoo-at Kal
^looiroirjcrai; Neh. ix. 6, Kat crv
£iooiroieis ra iravra. John v. 21,
o Ilarrjp eyeipei tovs veKpovs Kat
£<oo7roiei. In i Tim. vi. 13, the
right reading is fiooyovovrros,
which by a comparison of pas- .
sages in the Septuagint appears
to have the somewhat unex
pected sense of preserving alive,
rather than that of quickening.
ko.1 KaXovvros] The second
point: We were already in ex
istence, in God's sight, when He
gave the promise to Abraham.
For KaXetv, in the sense of desig
nating, describing, speaking of,
compare 1 Pet. iii 6, icvpiov
avrov KaXovcra.
Ta prj dvTa] Tlwse things
which are not in being: here,
future generations (the children
which were yet unborn, Psalm
Ixxvhi. 6). A different appli
cation of the phrase is made
in 1 Cor. i. 28, rd. dyevrj...Ta
iiovBevrjpiva...rd pr) ovra, iva rd
ovra KaTapyrjo-Tj.
iS — 22. ds irap' eXiriSa] An
illustration, in detail, of the
nature and working of true
faith. 18. irap' eXirt'Sa] Beyond

hope. See note on i. 25, irapd.
irr E'Xirt'St] From the literal
sense of upon (as in Matt. xiv.
8, 1 1, Sds poi, eprjcriv, toSe iirl
irtvaKi ttjv KecpaXrjv Itodvvov tov
/3airnoTov...Kat rjvexBrj 1; KecpaXr)
avrov eirt irivaKi. xvi. 18, eirl
ravrrj rrj irerpa oiKoSoprjcrio pov
ttjv eKKXrjcrtav. Markvi. 39, 55,
avaxXtvat iravras cr. cr. Eirl no
xXtoptp xdpTto...Eirl tois Kpaj3d-
tois tovs KaKios Exovras irepiepipeiv.
Acts xxvii. 44, ovs pev eirl
cravtd-iv. Bev. xxi. 5, d Ka0rj'-
pevos eirt no Bpdvto) comes that
of on the ground (or strengili)
of; as here, and v. 2, Kal Kauxio-
pe0a Eir eXiti'Si ttjs Sdfrjs tov
©eov. Acts ii. 26 (from Psalm
xvi. 9, LXX.) rj adpi pov Kara-
crKrjviocrei irr eXirt'Si. I Cor.
ix. 10, dcpeiXei iir eXirt'St d dpo-
rpiiov uporpiav, Kal o dXotov k.t.X.
Tit. i 2, eir iXiriSi ^torjs aiio
vtov. els to yeveo-^ai] Unto his hav
ing become (to the end that he
might become, by one decisive
act) &c. For the construction
see i. 11, 20. iii. 26. iv. 11, 16.
vii. 4, 5. viii. 29. xi. 11.
to eiprjpEvov] That which
has been said. So Luke ii. 24.
Actsii. 16. xiii. 40. The perfect
tense expresses the permanence
of the Scripture record. So, for
example, Heb, i. 13, irpos riva

94 riPOS PQMAIOY2.
19 p.evov, Ovtccs ecTTai to cnreppia crov. Kat p.r\
dcrdevrjcras Trj iricrTei KaTevorjcrev to eavTOv
crwpia veveKpiopevov, eKaTOVTaeTrjs irov virap-

19. Or

ov Karev.

Or rjSri vtveitp.

Se nov dyyEXiov EtpijKEV irore k.t.X.
iv. 3, KaBios elprjKev, ids topocra
k.t.X. vii. 6, 9, SeSeKdnoKev...ev-
XdyTjKev. . . SeSsKanoTai k.t.X. viii.
5, Ka6ios KEXprjpdTicrrat Miovarjs.
X. 9, Tore EtpTjKEV, 'iSov tjkio. xi.
5, 17, 28, pepaprvprjrai evrjpe-
o-njKevai np ©eip...irpoo-evrj'voxev
Afipaap tov Io"aaK...ireirot7jKev
to irdcrxa. xii. 26, irrrjyyeXTai
Xeytov. xiii. 5, avrds ydp eiprjKev,
ov pr; ere avio k.t.X.
ovrtos eo-rui] Gen. xv. 5,
LXX. apiBprjcrov tovs dorepas, el
Svvrjcrrj iiapiBprjcrai avrovs' Kal
eirrev, Ovnos ecrTai to cririppa crov.
19. Kal pr) dcr61evT;cras] And
because he was not weak. For
this sense of pr; with the par
ticiple see note on ii. 14, pr)
exovres. derflevrjeras ttj iricrTei] The
dative expresses in point of, in
the matter of: as, for example,
in xii. 10 — 12, Trj cpiXaSeXcpia
...ttj t iprj... rrj o-jtovStj . . .no irvev
pari... Trj BXtyei k.t.X. Phil. hi.
5, irepiTop.7j oKTarjpepos. The ar
ticle refers to eirio-Tevo-ev in verse
18: ire tlie matter of that faith
of his. For the phrase compare
xiv. 1, tov Se dcrBevovvra ttj iricrTei
irpooXapjidveo-Be k.t.X.
Karevdrjo-ev] The common

reading is ov KarevoTjo-ev. He
regarded not, took no account
of as any impediment to the
fulfilment of the promise. On
the other hand, the omission of
ov is strongly supported, and on
closer examination has much to
recommend it. He took notice
of marked, gave full weight
to, the natural impossibility;
yet he staggered not at God's
promise. A classical writer
would have added pev after
Karevdrjcrev. He observed indeed
...yet doubted not: or though he
observed... yet he doubted not.
And so in vi. 17, x*P'« ^e rep
©eip on rjre SovXoi ttJs apaprias
virrjKovcraTe Se ek KapStas k.t.X.
(see note there). For KanivoEtv
compare Matt. vii. 3. Luke vi.
41. xii 24, 27. xx. 23. Acts
vii. 31, 32. xi. 6. xxvh. 39. Heb.
iii. 1. x. 24. James i. 23, 24.
VEveKpiopevov] Heb. xi. 12,
dtp' evds iyevvrjBrjcrav, Kal ravra
veveKptopivov k.t.X.
eKarovTaETTjs irov] Gen. xvii.
17, LXX. Kat etirev ev ttj Stavota
avTov, Xeytov, Ei tot iKaTovraerei
yevrjcrerai vids; The addition of
irov qualifies the exactness of
the preceding numeral: about.
vrrdpxiov] Being already.

IV. 19, 20.

95

X^v, Kal Trjv veKptatriv Trj? /UrjToas Saooas, ets Se 20
Trjv iirayyeXiav tov Qeov ov SieKpWrj Trj dirnrTia,
dXXa ivehvvapiiodr] Trj iricrTei, Sows Sd£ai/ to ©ew,

The verb virapxeiv is distin
guished alike from Etvat and
yiyvecrBai, as the notion of sub
sistence from that of existence
and of becoming. Sometimes
the distinction is of doctrinal
importance; as in Phil. ii. 6, 7,
ds ev popepfj ©eov vrrdpxiov ovx
apiraypov rjyrjcraTO to etvat to-a
©Etp, dXXd Eavrdv EK£Vft)crev...EV
opoiiopaTL avOpiomov yevdpevos.
veKpiocriv] 2 Cor. iv. 10.
20. SieKpitfTi] In the active
voice SiaKptvetv means to discrimi
nate, distinguish, discern, decide,
judge. Thus Job xxiii. 10, lxx.
SteKptVE p.£ cocrirep xpvcriov. Psalm
1. 4, rov SiaKptvat tov Xaov avTov.
Ezek. xxxiv. 17, ZSov Eyio Sta-
Kpivto dvd picrov irpo/3aTOV Kat
irpofSdrov. Matt. xvi. 3, to pev
irpdcrtorrov tov ovpavov yivtoo-Kere
SiaKpiveiv. Acts xv. 9, oi/Bev
StEKptvEv (put no difference) pe-
ra£v rjpiov re Kal avnov. I Cor.
iv. 7, n's yap ere SiaKpivei ; (who
distinguishes thee, makes thee to
differ ?) vi. 5, ds Svvrj'o-erai Sia
Kptvat dvd picrov rov aSeXepov av
rov. xi. 29, 3 1, prj StaKptvtov (dis
cerning) to crcopa...et Se Eavrovs
SieKplvopev (judged) k.t.X. xiv. 29,
Kal oi dXXot StaKptvEnocrav. Hence
BiaKpivecrBai (absolutely, or with
nvt or 'irpds Ttva) is (1) to get (or
seek) a decision, to enter into
judgment, to go to law, to dis

pute; Jer. xv. 10, LXX. dvSpa
Suca£dp£vov Kat SiaKpivdpevov ird
crrj tt; yjj. Ezek. xx. 35, 36, Kal
SiaKpiBrjcropai irpos vpds ekei. ..
dv rpdirov SieKpiBrjv irpos tovs
irarspas vpiov ev ttj iprjpio. Acts
xi. 2, SieKptvovTO Trpds avrov ot
eK irepiToprjs. James ii. 4, ov
SieKpiBrjre (became litigants or
partisans) iv eavnus k.t.X. Jude
9, 22, ra Sia/3dXft> SiaKpivopsvos
. . . Kat ovs pev eXeyxeTe SiaKpivopi-
vovs (in their contentious disput-
ings) : (2) to dispute with oneself,
to doubt; as here, and xiv. 23,
d Se SiaKpivopsvos edv epdyrj Kara-
KeKpirat. Matt. xxi. 21, edv
exrjTE iricrnv ko.1 pr) SiaKpiBrjie.
Mark xi. 23, Kat prj SiaKpiBrj iv
rrj KapSia avTov. Acts x. 20,
iropevov crvv avrois prjSev SiaKpi
vopevos. James i. 6, airetno Se ev
irierrei prjSev SiaKpivopevos' o ydp
SiaKpivopevos k.t.X. Here eis is
added : he doubted not as to,
with regard to.
rrj diricrria] By (reason of)
that unbelief which the circum
stances might naturally have
suggested. For the dative, see
xi. 20, 30, 31, ttj dmcrTiq. efe-
KXderBrjcrav, crv Se T7j.irioTet ecrnj-
Kas...ij'X£Tj0£TE ttj tovtiov direiBeia.
...Top vperipio iXeei tva Kal avTot
eXerj#ioo-iv. eveSvvapidc57j] Th e verb ivSvva-
povv, formed from the post-cla,§-

9G

nPOS PflMAIOYS.

21 Kai irXrjpocpoprjdek oti b iirrjyyeXTai dvvaTOS

21. Or omit the former Kat.

sical adjective EvSvvapos (com
pare dSvvapos), in power, like
eyKpanj's, ivepyds, &c, occurs also
in Psalm hi. 9, lxx. koi eveSvva-
pioBrj iirl ttj paraioTTjTi avrov.
Acts ix. 22, SavXos Se pdXXov
EVESvvapovro. Eph. vi. 10, ev-
Svvapovo-^e ev Kvpiio. Phil. iv.
13, iravra io"xvio ev no evSvva-
povvrt pe. I Tim. i. 12, x°-Plv
exto Tip ivSwaptoeravTi pe Xpio-ra
'Irjcrov. 2 Tim. ii. 1, evSvvap,ov
ev ttj xaP'Tt rrj ev Xpio-rip 'Irjcrov.
iv. 17, d Se Kvpios pot irapicrrrj
Kal iveSwdpioaiv pe. Heb. xi.
34, iveSvvapioBrjcrav [or iSvvapio-
tfrjcrav] aird do-^EVEids. The sim
ple form Svvapovv is found in
Psalm lxviii. 29, lxx. Swdpto-
crov, o ®eos, tovto d KaTTjpricrio
ev rjptv. Eccles. x. 10. Dan. ix.
27. Col. i. 11, ev irdo-rj Svvdpei
Svvapovpevoi k.t.X.
rrj irio-TEt] In direct contrast
with rrj diricrria above. Instead
of doubting by (reason of) that
unbelief which might have
seemed reasonable, he was en
dued with strength by (virtue of)
that faith which was actually
his. The dative, in either in
stance, is that of agency or in
strumentality. Sovs Sd£av] For Sdfa see
notes on i. 21, 23, eSdfao-av,
S6i av. The glory of God is the
manifested perfection, the re
vealed character, the sum of the

true attributes or characteristics
of God. See, for example,
John i. 14, iBeacrdpeBa rrjv
Soiav avrov. ii. 11, itpaveptocrev
ttjv Soiav avrov. Hence Soiav
StSdvat no ©Eip is to give (assign,
ascribe) to God His true charac
ter, in whatever point, whether
power, holiness, mercy, truth,
&c. Thus, for example, Josh.
vii. 19, lxx. vie pov, Sds Sr)
Sdfav orjpepov Tto Kvpiio ©eip
IcrparjX, Kal Sos avrip ttjv iiopo-
Xdyrjcriv. I Chron. xvi. 29, Sore
no Kvpiio Soiav dvdparos avrov.
Isai. xiii. 8, eyid Kvpios d ©eds,
tovto pov earl to dvopa, Trjv
Soiav pov erepio ov 8100-10 K.T.X.
Luke xvii. 18, ovx evpiBrjcrav
viroarrpEi/raivTfs Sovvat Sdfav to
©£ip. John ix. 24, Sds Sdfav no
©£ip. Acts xii. 23, dvB' iov ovk
eSiokev ttjv Sdfav no ©«p. Bev.
iv. 9. xi. 13. xiv. 7. xvi. 9. xix.
7. The aorist (Sovs) here seems
to express that, at the moment
of hearing the promise, Abra
ham by a single act of the mind
ascribed to God His true cha
racter as a God of power and a
God of truth, and believed His
word accordingly.
21. irXrjpocpoprjBeis] The
original meaning of irXrjpoepopeiv
is to bring full, to fill the mea
sure of: hence, in various uses,
to fulfil, complete, or satisfy.
For example (1) of things : Luke

IV. 21  23-

97

ecrTiv Kal iroirjcrai. h>io iXoyicrdrj avTip ets 22
SiKaiocrvvijv. ovk iypdcpr] Se di avTov povov oti 23

22. Or Sio Kal e\.

1. I, irept tojv ireirXrjpocpoprjpivtov
(J'ldly assured, satisfactorily
proved) iv rjpiv irpaypdrav. 2
Tim. iv. 5, 17, ttjv SiaKovtav crov
irXrjpocpoprjo-ov . . .Iva St' ipov to
KTjpvypa irXrjpocpoprjBfj. (2) Of
persons: as here, and xiv. 5,
eKaoros ev to iSico vol irXrjpo-
tpopeicrBto. Col. iv. 12, teXeioi
Kat ireirXrjpocpoprjpivoi (satisfied,
assured, fully convinced) iv
iravri BeXrjpaTi tov ©eov. Thus
too in Eccles. viii. 11, lxx. Sid
tovto irrXrjpoepoprjBri KapSia vtcov
rov avBpioirov iv avrois tov itoitj-
o-at to irovrjpov. The substantive
irXrjpocpopia, satisfaction, fulness
of assurance, occurs in Col. ii. 2,
irdv rd irXovros ttjs irXrjpocpo-
pias Trjs crwecretos. 1 Thess. i. 5.
irXrjpocpopia iroXXrj. Heb. vi
II, irpos tt)v irXrjpocpopiav ttjs
eXirtSos axpt TeXovs. x. 22, ev
irXrjpocpopia. iricrreios.
e'lrr/yyeXrat] The active voice
of eirayye'XXstv is not used either
in the Septuagint or New Testa
ment. But the middle voice is
found in two of its chief classi
cal uses. Thus (1) to pro
mise : Esth. iv. 7, vrreSeiiev avrio
to yEyovds Kal ttjv iirayyeXiav rjv
iirrjyyeiXaro 'Apdv Tto jSaenXei.
Ecclus. xx. 23, ecrn x°-Plv a'"
crxvvrjs iirayyeXXopevos cpiXto. 2
Mace. iv. 27, nov Se iirrjyyeXpe-

vtov no jSao-iXet xpriM"™" k.t.X.
Mark xiv. 11. Acts vii. 5.
Gal. iii. 19, dxpts ov eX(?tj to
crireppa 10 errTjyyeXrat (probably
passive, in sense as well as form,
as in the passage quoted above
from 2 Mace. iv. 27). Tit. i. 2,
4iotjs aiiovtov t)V irrrjyyeiXaTO d
dij/evSrjs ®eds. Heb. vi. 13, ra
yap A/3padp iirayyeiXapevos d
©eos. x. 23, mcrros ydp d eiray-
yetXdpevos. xi. 11. xii. 26, vvv
Se e^yyeXrat Xeytov k.t.X. James
i. 12. ii. 5. 2 Pet. ii. 19. 1 John
11. 25, avi-77 ecrriv rj eirayyeXia t;v
avTos iirrjyyeiXaro rjpiv, ttjv tforjv
rrjv aiiovtov. (2) To profess;
I Tim. ii. 10, d irpiirei yvvaiilv
iirayyeXXopivais BeocrijSeiav. vi.
21, ttjs y/evStovvpov yvcdcreios rjv
Tives iirayyeXXopevoi k.t.X.
Swards eortv] Num. xxii.
38, lxx. Dan. iii. 17, eo-n ydp
d ©eos rjpiov... Swards iieXecrBai
rjpas iK Trjs Kapivov. XX. 23, Svva-
tos yap eo-nv d ©eos irdXiv
iyKevrpitrai avrovs. 2 Tim. i.
12, Swards ecrnv ttjv napaBrjKrjv
pov epvXdiai. Heb. xi. 19, Kat
Ik veKpiov iyeipew Swards d ©sds.
22. 810] Because he thus
believed. Because his faith was
thus genuine and thus prevailing.
23. ovk iypdeprj Se St' avrov
pdvov] Thus XV. 4, oaa yap
irpoeypdtprj, els rrjv rjperepav St-

98

riPOS PfiMAlOYS.

24e'Aoyto-0r/ aiiTcp, dXXd Kal Si rjpias, ots p.eXXei
Xoyi^ecrBai, to?s iricrTevovcriv iirl tov iyeipavTa
25 'Irjcrovv tov Kvpiov rjpiiov iK veKpiov, ds irapeSodrj
Sid Ta irapaiTTiopaTa rjpiiov Kal rjyepdt, Sia
Trjv BiKaicocrtv tjpwv.

SacrKaXiav iypdcprj k.t.X. I Cor.
ix. 10, r; St' rjpds irdvnos Xeyei;
St rjpas ydp iypdcprj. x. XX, iypd
cprj Se irpos vovBecriav rjpiov.
24. XoytXecrc5at] Passive, as
in verses 4 and 5, and ix. 8.
em tov eyeipavra] The cen
tral object of faith is the resur
rection of Christ. See x. 9,
Kat irio-revo-rjs ev ttj KapSia eov
on o ©eos avrov rjyeipev iK ve
Kpiov. I Pet. i. 21, tovs St avrov
irio-Toiis eZs ©eov tov eyeipavra
avrov eK veKpiov Kal Soiav avnp
Sdvra, iocttc ttjv iricrnv vpiov Kat
eXiriSa eivat eis ©edv.
25. irapeSdo'rj] Isai. liii. 1 2,
LXX. Kai avrds apaprias iroXXiov
avrjveyKe, Kal 81a Tas dvopias
avnov irapeSdBrj. The word ex
presses that abandonment of
self-will and self-management
which is involved in submission
to suffering and death at the
hands of another. Was surren
dered or given over. Sometimes
it is used of the human agents
hi the death of Christ : whether
generally (as here, and in Matt.
xvii. 22, peXXet d vids tov av
Bpioirov irapaSLSocrBai els x6'Pa*
dvflpidrriov) : or specially, as (1)
of Judas (Matt. x. 4, 'IovSas

'Io-Kapttdrrjs d Kat irapaSovs avrov),
or (2) of the chief priests (Mark
xv. 1, oi dpxtepets...Srjo-avTes tov
[tjctovv airrjveyKav Kat irapiSiOKav
niXdno), or (3) of the Jewish
nation (Acts ih. 13, dv vpeis pev
irapeSioKare), or (4) of Pilate
(Matt_ xxvii. 26, tov Se 'Irjcrovv
cppayeXXtocras irapiSiOKev tva
crravpio0Tj). Sometimes it is
made the Divine act : whether
(1) of the Father (viii. 32, ds
ye tov ISiov vlov ovk icpeieraro,
aXXd virep rjpiov irdvTtov irapeSio-
kev avrov), or (2) of the Son
Himself (Gal. ii. 20, tov dyairrj-
o-avTos pe Kat irapaSovros eavrov
virep ipov. Eph. V. 2, 25, Ka0ios
Kal o Xpicrros rjyairrjcrev vpds Kal
irapeSioKev eavrdv ... Ka6\os Kat d
Xpicrros rjyairrjcrev rrjv eKKXrjcriav
Kat eavrdv irapiSiOKev virep av-
Sid Ta...Sid ttjv] For the
sake of, in either case. The
sense suggests the necessary
modifications : for the sake of
(to take away) our offences ; for
the sake of (to secure) our jus
tification. Compare xih. 5, ov
pdvov Std (for the sake of, to
avoid) rrjv opyrjv, aXXd Kal Sid
(for the sake of, to clear) rrjv

IV 24— V. i. 99
AiKaiiodevTes ovv e'tc iricrTeio<s elprjvrjv exopev V I.
7TjOos TOf Qeov Sta tov Kvpiov rjpnov 'Irjcrov Xot-
v. I. Or txop.ev.

crvveiSrjcriv. See note on ii. 27,
Sid ypdpparos.rjyipdrj Sid ttjv] 1 Cor. xv.
17, et Se XptoTos ovk iyrjyepTai...
eti icrre iv rais apapriais vpiov.
The resurrection of Christ was
essential (1) to the vindication
of His veracity; Matt. xx. 19,
Kai ttj TpiTTj rjpipa iyepBrjererai
[or dvatmjcreTai]- (2) to the Di
vine attestation of His Messiah-
ship; Acts xih. 30, d Se ©eds
rjyeipev avrov iK veKpiov' (3) to
His power to save; John xiv. 19,
on eyed tfo, Kal vpeis ^Tjerere,
A dead Saviour is none. Bev.
i. 18, Kal d £cov, Kat eyevdprjv veK-
pds, Kai iSov tfov elpl els tovs
aiiovas nov aiiovtov, Kat ex&r Tas
KXets tov Bavdrov Kat tov dSov.
SiKaiiocrtv] This verbal sub
stantive, justification, the act of
absolving, acquitting, or clearing
from guilt, occurs only here and
in v. 18, eis SiKatcocriv fiorjs. See
notes on i. 17, StKaioo-vvij yap
©eov, and ii. 13, SiKaitoBrjcrovTai.
V. I, &c. AiKaiiooVvres ovv]
Consequences of Christ's re
demption to those who believe.
Faith, the realizing apprelien-
sion of Christ's work for us,
introduces us into a state of ac
ceptance, of which the immediate
result should be peace with God,
and a joyful hope; hope even

amidst afflictions, knowing their
salutary effects ; hope founded on
the knowledge of God's love as
shown in Christ's death for sin
ners. I. eK irtcrTecos eiprjvrjv] Mark
y- 34. V Turns crov critrtaKiv ere"
viraye els elprjvrjv. John xiv. 27,
elprjvrjv atpirjpi vpiv, elprjvrjv rrjv
iprjv SiScopi vpiv. xvi. 33, ravTa
XEXaXrjKa vpiv tva ev spot elprjvrjv
eXtjte. As the consciousness of
unforgiven sins causes a feeling
of estrangement from God, and
even of enmity towards Him
whom they have injured (Col. i
21, Kat vpds irore dvras dinjXXo-
rpitopevovs Kal exBpovs ttj Siavoia
ev Tots epyots tois irovrjpots k.t.X.),
so the conviction of their free
forgiveness removes that enmity
(Col. i. 20, elprjvoiroirjcras Sid tov
aiparos tov oravpov avrov). See
note on i. 7, elprjvrj.
excopev] Heb. xii. 28, extopev
Xapiv, 81 rjs Xarpeviopev evapicrrtos
no ©cop (where there is the same
variety of reading). If exopev, it
is, God has given us peace : if
EYwpEv, Let us keep and use it.
irpos tov ©edv] The converse
and correlative of that elprjvrj
aird ©eov (or impd ©eov, 2 John
3) which is St Paul's salutation
in every Epistle. See i. 7. 1 Cor.
i. 3. 2 Cor. i. 2. Gal. i. 3. Eph.

100 riPOS PUMAI0Y2.
2 cttov, Si ov Kal Trjv irpotraycoyrjv icrxiKcxpev
Trj iricrTei ets Trjv x^Plv TctvTrjv iv r) ecrTrjKa-

2. Or omit rrj irlarei.

i. 2. Phil. i. 2. Col. i. 2. 1 Thess.
i. 1. 2 Thess. i. 2. 1 Tim. i 2.
2 Tim. i. 2. Tit. i 4. Philem. 3.
2. tt)v irpoo-ayioyrjv] The
article expresses our introduc
tion ; that introduction which is
of course ours as Christians.
The word irpoarayioyrj occurs in
the same sense in Eph. ii. 18,
ot avrov exopev rrjv irpocrayioyrjv
ol apcporepoi iv evl irvevpari irpos
tov Tlarepa. iii. 12, ev to exopev
ttjv irapprjcriav Kal ttjv irpocrayio-
yrjv iv ireiroiBrjcrei Sid Trjs iricrreios
avrov. It is especially applied
to the introduction of a subject
into the presence of a sovereign,
or a worshipper into the pre
sence of the object of worship.
The verb irpoadyeiv has the same
solemn use in many passages of
the Septuagint : for example,
Gen. xlviii. 9, irpoo-dyayi pot
avrovs, tva evXoyrjcna avrovs.
Exod. xix. 4, Kal irpocrrjyaydprjv
vpds irpos epavrdv. Xxi. 6, irpocr-
diei avrov d Kvpios avrov irpos
to Kpirrjpiov tov ©eov k.t.X.
xxix. 4, Aapiov Kal tovs viovs
avrov irpoo-dieis eirl rds Bvpas .
rrjs ctktjvtjs k.t.X. Num. xvi. 9,
irpocrrjyayeTO vpds Tpds eavrdv
els to Xeirovpyeiv Tas Xetrovpyids
rrjs o-KTjvrjs Kvpiov k.t.X. Com
pare Luke ix. 41, irpocrdyaye
<58e tov vlov crov. 1 Pet. iii. 18.

7T£pl dpapniov erraBev [or arre-
Oavev] . . . iva rjpas irpocraydyrj no
©ec5. icrxrJKapev] The perfect marks
the permanence of the benefit.
We have had. The form etrxrjKa
occurs also in 2 Cor. i. 9. ii. 13.
vii. 5 (probably).
ttj iricrTei] By (virtue of)
that faith : referring to irid-reios
in verse 1.
ttjv xaPlv ravrrjv iv rj] This
(state of ) free favour, gratuitous
acceptance, in which, &c. The
same representation of x"Pts
under the figure of a place of
safety, into which a Christian
man enters, in which he abides,
and out of which he must take
heed lest he fall, is found, for
example, in Gal. v. 4, ttjs x^P1"
tos iierrecraTe. I Pet. v. 12,
ravrrjv etvat aXrjBrj x^Plv tov
©eov, eis tjv crrrjre.
iv rj ecn-rjKapev] John vih,
44, ev ttj dXrjBeia ovx ecrrrjKev.
I Cor. XV. I, to evayyeXiov... ev
to Kal eo-rrjKare. For ecrTrjKa, in
the sense of stedfast standing,
compare also xi. 20, o-v Se rrj
Turret eoT7;Kas. I Cor. vii. 37,
ds Se ecrTTjKev ev ttj KapSia. X. 1 2,
0 Sokcov ecrrdvat jSXeirera prj
iricrrj. 2 Tim. ii. 19, d pe'vrot
crrepeds BepeXios tov ©eov eo-ttt-
kev.

V.

<%

101

u

TOV '

piev, Kal Kavxcopeda iir iXiriSi t/js ot
Qeov. ov povov Se, dXXd Kal Kavxcopevoi e*£T<#Ts 3
dXiyfsecriv etSoVes dVt r) 6XT\jsi<s inrop.ovr)v KaTep^-^.

3. Or Kavx&peOa.

iir eXirt'St] On (the ground
or strength of) a hope. See
note on iv. 18, eir' eXirtSt.
ttjs Sdfrjs tov ©eov] That
future state of manifested per
fection which God has promised.
See note on iii. 23, ttjs 8df>js.
3. ov pdvov Se, dXXd Kai]
And not ordy so, not only do
we exult in hope of the future
glory, but also, &o. This ellip
tical phrase seems to be peculiar
to St Paul. See verse n. Also
viii. 23. ix. 10. 2 Cor. vih. 19.
Kavx<dpevot] If this, and not
KavxiopeBa, be the true reading,
the explanation must be (as so
often) that the sentence, which
begins as if a principal verb
were to follow, is broken by a
succession of confirmatory or
interpretative clauses, and not
resumed. Compare verse n,
and ix. 10. There is a singular
multiplication of like examples
in 2 Cor. vih. 19 — 24. The
habit of writing by an amanu
ensis sufficiently accounts for all
such breaches of construction.
When St Paul has dictated the
words, glorying in our tribula
tions, he feels that the paradox
wants illustration : he adds rea
sons : knowing that llmt tribula-
V. K.

tion works patience, and that
patience experience, &c. &e. The
thread of the original sentence
is broken, and when he resumes,
it is in an altered form.
Kavxiopevoi iv] Compare ii.
17, 23, KavxacrBai iv ®eio...iv
vdpto Kavxaarai. I Cor. i. 31. iii.
21. 2 Cor. v. 12. xi, 12. xii. 9,
TjSicrra ovv pdXXov Kavxrjcropai
iv rats dcrBeveiais. Gal. vi. 13,
14. Phil. ih. 3. James i. 9.
iv. 16. Sometimes we find Kav-
XacrBai followed by vrrip, els, a
simple accusative, or ids with a
participle. rais BXiij/ecnv] Those tribu
lations which of course we meet
with; ou/r tribulations.
rj BXi\j/is] Tlwit (or such) tribu
lation. And so throughout the
clauses which follow. The new
word is introduced without the
article, and then taken up again
with it. Thus viropovrjv... rj Se
virojxovrj . . .SoKiprjv, rj Se SoKiprj...
iXiriSa, rj Se eXirts k.t.X. Com
pare James i. 3, 4, to SoKipiov
vpiov... Karepyd^erai viropovrjv rj
Se vtropovrj k.t.X.
viropovrjv] From the literal
sense of abiding under, patient
endurance of (as in 2 Cor. i. 6,
ev viropovfj tiov avriov iraBrjpd- K

102

FIPOS PfiMAIOYZ.

4 ya^eTai, rj Se viropiovr) SoKiptrjv, r) Se Soicip.rj
5 eXiriSa' tpSe eXirls ov KaTaicrxwei, oti r) dydirr\

tiov), comes that of submissive
waiting, patience, as a disposi
tion or temper of the soul : first
(perhaps) in Psalm ix. 18, lxx.
rj vrropovr) nov irevTjnov ovk diro-
XEtrai Eis te'Xos. Luke viii. 15,
Kapirotpopovcnv iv viropovrj. xxi.
19, ev ttj viropovrj vpiov Krrjcrecr8e
rds ij/vxds vpiov. 1 Tim. vi. 11,
Ticrrtv, aydirrjv, vrropovrjv, irpav-
irdBeiav. 2 Tim. hi. 10. Tit. ii.
2. Heb. x. 36. xii. 1. James i. 3.
2 Pet. i. 6. Sometimes viropovrj
is the object of patience ; as in
Psalm xxxix. 7, lxx. Kai vvv ris
7/ vrropovr) pov ; ovxt d Kvptos ;
Sometimes it has a genitive of
the thing persisted in (as in ii. 7,
KaB' viropovrjv epyov dyaBov), the
animating motive (as in 1 Thess.
i. 3, ttjs vrropovrjs rrjs eXiriSos
tov Kvpiov rjpiov), or the inspiring
Person (as in 2 Thess. hi. 5, eis
rrjv viropovrjv tov Xpiorov. Bev.
iii. 10, tov Xdyov tt;s viropovrjs
p,ov). 4. SoKiprjv] See note on i
28, eSoKipacrav. The usual sense
of SoKiprj, a trial or proof, is
here modified into that of the
result of such a process; a tried
and proved character, tested
worth, the state or disposition of
the SoKipos, that is, of one who
has stood trial. Compare James
1. 12, paKapios avrjp 6s viropevei
ireipacrpov, on SoKipos yevdpevos
k.t.X, Thus SoKiprj, like SoKipd-

£eiv, may be said to include the
two ideas, proof and approval.
It is used (in Scripture) only by
St Paul. Thus 2 Cor. ii. 9, tva
yvio rrjv SoKiprjv vpiov. vhi. 2, ev
iroXXrj SoKiprj BXiij/etos (BXiij/is
being the test applied), ix. 13,
Std ttjs SoKipijs rrjs SiaKovias
ravTTjs (the StaKovid, or ministra
tion to the poor, being the test
or proof), xiii. 3, SoKiprjv ^tjteite
TOV EV Epol XaXovVTOS XpiOTOV
(genitive of the Person whose
presence is to be proved). Phil.
li 22, ttjv Se SoKiprjv avrov ytvid-
o-Kere k.t.X.
rj Se SoKiprj eXirt'Sa] An un
expected but profoundly true
combination. The Divine dis
cipline of suffering produces in
the end a temper not of despond
ency but of hopefulness in those
who are exercised tliereby. The
valley of Aclwr for a door of
hope (Hos. ii. 15). He putteih
his mouth in the dust ; if so be
tliere may be hope (Lam. hi. 29).
5. ov Karaurxyvei] Puts not
to shame; disappoints not. Com
pare IX. 33, o merreviov iir' avrto
ov KaTaioxwBrjcreTai. Thus Psalm
xxii. 5, LXX. eir! croi r;Xirio-av, Kat
ov Kargo-xvvBrjo-av. xxv. 20, pr)
KaTanjxyvBeirjv, on rjXiricra eirl
ere. Jer. ii. 36, aird Aiyvnrov
Karaio-xvvp,7jo-Tj, Ka0ids KarTjcr^vv-
c5rjs aird 'Acrcrovp. X. 14, KaTrj-
erxvvBrj irds XPucr°X0'0S *""! tois

V 4, 5- 103
Toi7 ©eov e'/Crce'^UTat iv Tats KapSiats rjpiidv Sid

yXvirrots avTov. 2 Cor. vii. 14,
Et n avnp virep vp.iov KeKavxrjpai,
ov KaTTj<rxvvc?7jv. ix. 4, pTj' irios...
KaTaicr^vvc5iop,£v. . . ev ttj virocrrdo-£t
Tavrrj. For the present tense
see note on ii. 1 6, Kpivei.
on rj dydirrj] Tlie outpouring
of the love of God in our hearts
by the Holy Spirit is the proof
iliat our Iwpe will not disap
point us.
rj dydirrj tov ©eov] God's love
(1 John iv. 16, ttjv dydmjv rjv
exei d ©eds ev rjpiv). Compare
viii. 39, Xft)pto-at diro ttjs aydmjs
rov ©eov. 2 Cor. xiii. 13, rj xdpis
tov Kvpiov 'Irjcrov Xptorov Kat rj
dydirrj tov ©eov. The outpour
ing spoken of is the communi
cation of a full- and deep sense
of that Divine love, so as to
awaken a response of love in us
(1 John iv. 19, 7jp.ets dyairtop.ev,
on avrds irpioTOS rjy dirrjcrev rjpas).
eKKexvrai] The exact form
is found (in Scripture) only here
and in Acts x. 45, on Kal eirt
ra eBvrj rj Sloped tov dyiov irvev
paros EKKExvrat. But the verb
is of frequent use; both literally,
with vSiop, aipa, oivov, (fee. and
figuratively, with dpyrjv, Bvpdv,
ypvxrjv, KapSiav, Sirjcnv, &c. and
especially in connexion (as here)
with the gift of the Holy Spirit.
Joel ii. 28, 29, LXX. EKxeio diro
rov irvevparos pov im iracrav
crdpKa k.t.X. Zech. xii. 10, Kat
eKxeto iirl rov oikov AaviS. ..irvevpa
Xapnos Kal o'lKTippov. Acts ii.

I7> 18) ,33- Tit. hi. S, 6, Kat
dvaKaivioo-eios irvevpaTos dyibv,
ov iiixeev iep rjpas irXovcriios
K.T.X. eKKexvrai ev] The commoner
combination is with irri, els, or
irpos. But the object here is
to mark the internal character
of the act. lias been outpoured
within (inside) our hearts.
Sid irvevpaTos ayiov] A care
ful comparison of passages seems
to show that the absence of the
article with irvevpa (as here,
irvevpa dyiov) marks the sense
of communication ; its presence
that of personality. The one is
a communication (gift, agency,
operation, &c.) of the Holy Spirit:
the other is the Holy Spirit
Himself, the Divine Person so
designated. Compare Acts xix.
2 and 6. The question put to
the disciples is, eZ irvEvpa dyiov
eXd/3ere irio-Tevo-avTes; They an
swer, dXX' ovS' et irvevp.a dytov
ecrnv rjKovcrapev (compare John
vii 39, ovrrio ydp r)v irvevpa).
Did ye receive a Holy Spirit on
becoming believers ? Bay, we did
not liear at that time even whe-
tlier there is a Holy Spirit
(whether, that is, the great" pro
mise of the outpouring of the
Holy Spirit upon the Church of
the. Messiah is yet fulfilled).
And then, imBivros avrois tov
LTavXov x6"?0015 rjXBev to irvevpa
to dyiov irr avrovs. The coming
of to irvevpa to dyiov is briefly
k2

104

IIPOZ PftMAIOYS.

6 irvevpiaTos dyiov tov So6£vtos rjpiv. e.Ti yaf
Xoto"TOS ovtiov rjpiiov dcrdeviov eTi KaTa Kai

6. Or et ye Xp. Or el y&p Xp.

expressed by the existence of a
irvevpa dyiov. The latter is the
phrase for the communication,
as the former is for the Person.
The difference might be illus
trated from Bev. i. 4. iii. 1.
IV. 5. V. 6, rd eirrd irvevpara
rov ®eov aireo-r. els iracrav rrjv
yrjv. Each one of the seven
Spirits (symbolizing the diffu
sion of the Holy Spirit) is, so
to say, a irvevpa dyiov. Viewed
in Himself, and in His personal
Deity, He is to irvevpa to dyiov.
tov SoAevtos ij'ptv] Who was
given to us when we became
Christians. See Acts xix. 2
(quoted in the last note) : also
viii. 15. 2 Cor. i. 22, d Kai cnppa-
yto-op.£vos Tjpds Kal Sovs tov
dppa/3<ova tov irvevparos ev TaTs
KapSidis Tj'piov. v. 5. Gal. iv. 6.
Eph. i. 13. iv. 30.
6. en ydp Xpiords] A fur
ther proof that the Christian
hope will not fail us. Not only
is the love of God poured forth
in our hearts: there is this as
surance also, as tlie ground of
all else, that Christ, while we
were yet sinners, died for us.
The reading is doubtful. (1) If
it stand as in the text, the
former en (unless we suppose a
misplacement first, and then an

inadvertent repetition, of en
must be taken as moreover
compare Luke xiv. 26, In te ko
ttjv eavrov \jrvxrjv. Acts ii. 2 1
(from Psalm xvi. 9, lxx.), en 8
Kat rj crdpi pov KaracrKrjviocrei in
iXiriSi. xxi. 28, fn te Kal 'EX
Xrjvas eicrrjyayev eis to Zepdv
Heb. xi. 32, Kal n' In Xiyto
(2) If Et yE be the reading, th
sense is, If at least, so surely as
a phrase used of things no
doubtful, as in Eph. iii. 2, Et y
rjKovcraTE ttjv olxovopiav rrjs X°-Pl
TOS TOV ©EOV. iv. 21, £t y£ avrd
rj'KovcraTE k.t.X. (3) If ei ydp, th.
sentence is interrupted by verse
7 and 8, and resumed (with ovv
in verse 9.
do-0evtov] Powerless to obei
or to please God. Matt, xxvi
41, rj Se crdpi dcr&evrjs. Marl
xiv. 38. Compare vih. 3, ti
yap aSvvaTov tov vdpov, ev i
rjerBivei Std ttjs crapKos, d ©eds toi
eavrov vtov trepxpas k.t.X.
Kara Kaipov] Gal. iv. 4, or
Se rjXBev to irXrjptojxa rov xpdvov
Eph. i. 10, eZs o'lKovopiav toi
irXrjpiopaTOS nov Kaipiov. I Tim
xi. 6, to paprvpiov Kaipois ZSiots
vi. 15, tjv Kaipois iSiots 8et£ei
In the works of God there ii
no precipitancy : all is done h
order and with preparation.

V. 6—8.

105

pov virep dcre(3wv diredavev, juo'Ats ydp virep 7
SiKaiov Tts dirodaveiTai' virep ydp tov dya-
6ov Taxa tis Kal ToXp.5. dirodaveiv trvvicrTrjcriv 8

virep do-£j3iov] So in iv. 5,
eiri tov StKaiovvra tov derejSrj.
7. pdXts ydp] I say do-e/3iov.
Mark tlie word. An amazing
proof of love: for, &c.
diroeWeiTai] The future here
expresses (as in English) a pro
bable occurrence. Compare Job
ii. 4> LXX. iravra ocra vrrdpxei no
avBptoirto, Stocrei virep rrjs '/'vx^s
avVov. Prov. xx. 14, irovrjpov,
irovrjpov, ipei 6 KTiopevos. Luke
xi 5, Tt's ii vpiov eiei tpiXov Kal
TTopevo-erat irpos avrov pecrow-
KTIOV K.T.X.
vrrep yap] I say pdXts, for,
&c. tov dyaflov] The article ex
presses the man who is good; the
man wlw embodies the character
of the good. Thus, for example,
Isai. lvii i, lxx. tSere cos d St-
Kaios dirtdXeTO...Kai dvdpcs StKatot
atpovTat...dird ydp irpoatoirov dSi-
Ktas rjprat d Sucatos. Matt. xh.
35, d dyaBos avBpioiros iK rov
dyaBov Brjcravpov eK/3dXXet dyaBa,
Kal d irovrjpds avflpioiros k.t.X.
Luke vi. 45. The term dyaBds
just thus far differs from StKatos
above, that it expresses a more
attractive side of the character ;
good, benevolent and beneficent,
not righteous only.
Taxa] This form occurs also
(and, as here, with the indica

tive) in Wisdom xih. 6, Kai ydp
avrot ra^a irXaviovrat ©eov £tj-
tovvtes. xiv. 19, d pev ydp ra^a
KpaTowrt flovXdpevos apicrai iie-
j3tdo-aro k.t.X. Philem. 15, rdxa
yap Std tovto ix<opicr&rj irpos topav
tva K.T.X.
roXpd] From the primary
idea of rdXpa, hardilwod, the
verb roXpav branches into two
senses : (x) to dare, venture, pre
sume, with an infinitive; or,
absolutely, to be bold or confi
dent; (2) to bear, submit, endure,
deign, &c. For examples of the
former, see Esth. vii. 5, n's ovtos
oo-Tis erdXprjcre iroirjo-ai to irpay-
pa tovto; Judith xiv. 13. 2
Mace. iv. 2. Matt. xxii. 46,
ovSe iroXprjcrev ns dir' eVeivTjs ttjs
rjpepas irrepiorrjcrai avrov ovKen.
Mark xii. 34. xv. 43. Luke
xx. 40. John xxi. 12. Acts v.
13. vii. 32. 2 Cor. x. 2. xi. 21.
Phil. i. 14. Jude 9. In the
text the latter is the sense ;
bears, submits, &c. In some pas
sages either sense would be admis
sible; as in xv. 18, ov ydp roXprj-
crio [or ToXpio] Tt XaXetv k.t.X. 1
Cor. vi. 1, roXpa tis vpiov. ..Kpt-
vecrBai iirl Tiov dSiKtov k.t.X. 2
Cor. x. 12, ov yap roXp-topev ey-
Kptvat rj o-vyKptvat eavrovs no"iv
nov eavrovs o-vvicrravovnov.
8. o-vviaT7jcriv] Proves, ea-

106

FIP02 PftMAIOYX.

Se Trjv eavTOV dydtrrjv 6 ©eos ets rjpas, or
eTi dpiapTcoXwv ovtiov rjpnov XpicrTOS virep rjp.io\
9 diredavev. iroXXip ovv piaXXov SiKaiiodevTes vvi
iv to a'ipaTi avTov crcodrjcropeda oi avTov diri
10 tjjs opyrjs. et ydp ix^pol dfres KaTrjXXayrjpei

8. Or ay. eis r)pds & 6e6s. Or omit 6 9ei5s.

9. Or omit ovv.

tablishes, <fec. See note on hi. 5,
crvvio-TTJCTiv. rrjv eavrov dydirrjv] I John
iv. 10, ev Tovru) ecrriv rj aydrrrj,
ovx °Tt Tjpeis rjyairrjcrapev tov
©eov, aXX on avrds rjyarrrjcrev
rjpas Kal diricrreiXev tov vlov av
rov tXacrpov 7repl nov apapniov
rjpiov. 9, 10. iroXXip ovv pdXXov]
He who has done the greater
will certainly do the less. The
greater was the sacrifice of the
Son of God for sinners : the less
is the completion of that work
by the salvation of those whom
that sacrifice has reconciled.
Compare viii. 32, ds ye rov ISiov
viov ovk icpeicraro .. .irios ovxt Kat
crvv avnp id iravra rjpiv xapicrerai ;
9. ev no] The preposition
expresses the idea of our justifi
cation or absolution having been
as it were contained in the
blood, the outpoured life-blood,
of Christ. aijaan] See note on hi. 25,
aipan. crioflrjcrdpEc'd] Salvation is
spoken of in Scripture as either
(1) past, (2) present, or (3) fu
ture, according as redemption,

grace, or glory is the point h
view. Thus (1) viii. 24, ttj yd/
eXiuSi ierioBrjpev. Eph. ii. 5, 8
XapiTt ectte erecriocrpevoi k.t.X. '.
Tim. i. 9, tov crioo-avros rjpas Ka
KaXecravros KXrjo-ei ayia. Tit. hi
5, KaTa to avrov eXeos ecrcocre;
rjpas. (2) Acts h. 47, d Se Kv
pios irpocreTiBei tovs crto£op£vov
KaB' rjpepav ttj iKKXrjeria. 1 Cor
i. 18, tois Se o-io£opevois rjptv Sv
vapis ©eov eoriv. XV. 2, 8t oi
Kal o-id£ecr0e. 2 Cor. ii. 15, e
rots crtotppivois Kal iv rots diroX
Xvpivois. (3) Matt. x. 22, d 8
viropeivas eis re'Xos, ovros crtop'rj
0-erai. Bom. xiii. 11, vvv yd(
eyyvrepov Tjpiov tj ertorrjpia rj or
iiricrrevcrapev. Phil. ii. 12, pen
ep6/3ov Kal Tpdpov Trjv eavriov era
Trjpiav Karepydt,ecr8e. Heb. ix
28, depBrjcreTai rots avrov direKSe
Xopivois els crtoTrjpiav.
aird rrjs dpy7;s] See 1 Thess
i. 10, Ir;o"ovv tov pvopevov rjpd
iK ttjs opyrjs rrjs epxopivrjs
See notes on i. 18, dpyr) ©eov
ii. 5, rjjxepa. opyrjs. hi. 5, d em
cpepiov ttjv dpyrjv.
10. ixBpol ovtcs] See not(
on verse 1, ix iricrreios elprjvrjv.
KarrjXXdyrjpev] From dXXa'cr

V 9— ".

107

too Qeio Sia tov BavaTOV tov vlov avTov, iroX-
Xip paXXov KaTaXXayevTes crcodrjcropeda iv Trj
<£corj avTov. ov povov Se, dXXa Kal Kavxcopevoi 1 1

cretv, to clw/nge (see note on i. 23,
rjXXa£av), come the compound
forms (1) diraXXdcrcreiv, to remove
(Job ix. 34, LXX. diraXXa^dno air'
ipov rrjv pdjSSov avrov) or deliver
(Heb. ii. 15, Kat diraXXd£rj toi>
tovs do-ot k.t.X.), and, in the
middle voice, to depart (Acts
xix. 12, Kat diraXXao"0-EO-c5at air
avnov Tas vdo-ovs) : (2) peraX-
Xaercrelv, to exchange (i. 25, 26),
and, with tov /3iov, or in the
same sense absolutely, to depart
this life (1 Esdr. i. 29. 2 Mace.
iv. 7, 37. &c.) : (3) irapaXXdcr-
cteiv, with irapdXXa£is (Dan. xii.
n) and irapaXXayrj (James i. 17),
to alter or vary (Dan. vi. 15),
dpicrjxdv Kat o-rdcriv...ov 8eI ira-
paXXd£at), and absolutely, to
diverge or depart (Prov. iv. 15,
ekkXivov air avnov Kat irapdX-
Xaiov) : (4) KaraXXdo-o-Eiv, pro
perly (with n) to change away,
give in exchange; and so (with
nvd) to change down, reconcile:
thus 2 Mace. i. 5, Kat KaraXXa-
y£tr; vpiv (d ©eos). vii. 33. viii.
29, tov iXerjpova Kvpiov rjiiovv
eis TeXos KaraXXayTjvai tois av
rov SovXois. In the text, the
reconciliation is that of man to
God. We were reconciled to
God, changed from ixBpol into
friends, through the death of His
Son, by means of that atone

ment for sin which was effected
in the death of Christ. See the
fuller statement in 2 Cor. v. 18
— 20, tov ®eov rov KaraXXdiav-
ros rjpas eavrip Sid Xpiorov Kat
Sovtos rjpiv ttjv SiaKoviav ttjs
KaTaXXayrjs, 10s oti ®eds rjv ev
Xpiarip Kocrpov KaTaXXdcrcriov eav-
Tto, prj Xoyitppevos avrois rd ira-
pairriopaTa avnov, Kal Bepevos iv
rjpiv rov Xdyov ttjs KaTaXXayrjs. . .
SedpeOa virep Xpiarov, KaraXXd-
yrjr£ np ®eip. Compare xi. 15,
KaraXXayrj Koo-pov. In Eph. ii.
16 and Col. i. 20, 21, we have
the double compound drroKaraX-
Xdcro-eiv in the same connexion :
vpds Tori dvTas...ex0povs...vvvt
8e aTOKarrjXXa£ev k.t.X
iv] As our place of safety.
ttj fiofj avTov] That is, His
life after death: that life in
which He carries on His inter
cession, communication of the
Holy Spirit, individual protec
tion and guidance, and final re
demption of the body by resur
rection. John xiv. 19, on eyio
£10, Kal vpeis tfjerere. 2 Cor. iv.
10, II, iva Kat rj £ft>7j tov Irjcrov
ev Tip crcopaTi tjjxiov cpavepioBy
k.t.X. Phil. ih. 10, tov yvtovat
avrdv Kal ttjv Svvaptv ttjs dva-
o-Tacretos avrov (the power belong
ing to His resurrection; to which
reswrrection admitted Him) k.t.X.

108

FIPOS PfiMAIOYS.

ev tw Qeip Sid tov Kvpiov rjpiov Irjcrov Xot-
cttov, Si oil vvv Trjv KaTaXXayrjv eXd/3opev.
12 Ata tovto, locrirep Si evos dvdpwirov rj dpap-
Tia ets tov Kocrpiov elcrfjXdev, Kal Sia Trjs dpapTiae:
6 OavaTos, Kal oi/Tcus ets irdvTas dvdpwirovs 6
12. Or omit the 2nd 6 $avaros.

ii. ov pdvov Se] And not
only have we this hope, but even
now, &c. See verse 3.
KavxidpEvoi] See note on
verse 3, Kavxiopevoi. The sen
tence begins as if the course of
it were to be this : And not
only so, but also, exulting in
God through our Lord Jesus
Christ... we are able to rejoice
even in sufferings. But the in
tervening clause, St' ov vvv ttjv
KaraXXayrjv iXdj3opev, suggests
the new train of thought in
verse 12, &c. and the construc
tion is broken.
vvv] Under the Gospel. See
note on iii. 21, vvvi.
rrjv KaTaXXayrj'v] The article
refers to KaTTjXXdyrjpEV, KaraX-
Xaye'vres, in verse 10. That re
conciliation. iXaj3opev] The tense (ex
pressing a single past act) refers
either to the moment of the
great Bedemption, or (more
probably) to the individual ap
propriation of it in conversion.
12 — 21. Aid TOVTO K.T.X.]
Thus Christ, like Adam, has be
come the head and ancestor of a
wlwle race, who are involved in

tlie consequences of His act. Most
unlike, indeed, most opposite, are
the two cases: the one, an act of
transgression, involving judgment
and death; the other, of obedience,
leading to acceptance and life.
12. Sid tovto] Such being
the effects of Christ's redemption.
too-irep] The sentence is in
terrupted by verses 13 — 17, and
resumed in verse 18, with a re
petition of the protasis in an
altered form; dpa ovv cos St' evds
irapairriopaTos k.t.X.
loo-irep Si' evds] For the lead
ing idea of the whole passage,
comjoare 1 Cor. xv. 21, 22, eiret-
Sr) ydp St' avBpioirov d Bdvaros,
Kat 81' dvBpiorrov dvdcrracris ve
Kpiov. locnrep ydp ev Tip 'ASdp.
iravres diroBvncrKovo-iv, ovnos Kal
ev rip XpioTip iravres £,ioonoirjBrj-
crovTai. rj dpapna...d Bavaros] Sin
universal... death universal.
eis rov Koo-pov] Wisd. ii.
24, cpBovw Se Sia/3dXov fldvaros
elo-rjXBev els rov Kocrpov. See
note on i. 20, Kocrpov.
Sid ttjs dp. d 8.] Gen. ii.
17, LXX. tj 8' dv rjpepa cpdyrjTe
air avrov, Bavarto drroBaveicr&e.

V. 12, 13. 109
davaTOs StfjXdev, icp' ta irdvTe<; rjpapTOV axpi 13

d oVvaras] Natural death,
primarily, and as the punish
ment specially denounced: spi
ritual and eternal death, inci
dentally and secondarily, as the
necessary consequence of the
severance of a creature from the
service and love of the Creator.
SirjXBev] Passed throughout,
went about, came everywhere,
spread abroad. Thus I Chron.
xxi. 4, LXX. Kal Si7jX0ev ev iravri
'Io-parjX. 2 Chron. xvh. 9, Kat
SitjXcW ev rais irdXecriv lovSa.
Psalm Ixxiii. 9, Kal rj yXtocrcra
aijTftV SirjX^ev eirt ttjs yrjs. cv.
13, Kal SitjXoW ii eBvovs els ed-
vos. Luke v. 15, Sirjpxero 8e
pdXXov d Xoyos irepl avrov. XX.
6. Acts viii. 4, oi pev ovv 81a-
crirapevTES SirjXflov evayyeXi£op.e-
vot tov Xdyov. x. 38, os SirjXBev
evepyerav. xvh. 23, Siepxdpevos
ydp Kat ava&eiopiov k.t.X. XX.
25, vp.eis TaVTes ev ots SitjXdW
KTjpixro-iov. icp' to] That is, eTt tovto) o,
on the ground of this as to which,
for tlwct, because. So 2 Cor. v. 4,
icp' 10 ov BiXopev iK.SvcracrBai k.t.X.
icp' to irdvTes rjpaprov] For
tliat all sinned. The argument
is this. Through Adam sin en
tered. Through sin death. Death
spread to all men. On what
ground? Evidently because all
men sinned. Yes, tliere was sin,
sin everywhere, before there was
a law ; in tlie whole period be

tween Adam and Moses. That
sin could not be sin against a
law not yet given. Yet sin there
was, for tliere was death. Then
whence came that sin ? Was it.
not a sin derived, inherited,
transmitted from Adam ? Com
pare verses 15 and 19: ra tov
evos irapairriopaTi ot iroXXoi aire-
65avov...Sid ttjs irapaKorjs tov evos
avBpioirov dpaprioXol KaTecnaBrj-
crav ot iroXXoi. The tense (rjpap
rov) implies that the sin of all
men was (as it were) wrapped
up in the one act of Adam's sin,
and only developed afterwards
in the individual cases. It is
not that Adam's descendants
are made accountable for Adam's
sin; but that that one sin of
his was the germ and nucleus
of all theirs.
13. dxpt ydp vopov] I say,
All men sinned; for up to the
time of a law being given —
through all that long interval — ¦
tliere certainly was sin, somehow
or other, everywhere about.
axpi vdpov] The word axpi
points to the length of the period
between Adam and Moses. All
that time, during all those cen
turies, up to the very moment
when a Divine Law (strictly so
called) was first promulgated.
The absence of the article be
fore vdpov makes the statement
general, as expressed in the
above paraphrase.

110

IIP02 PQMAI0Y2.

yap vopiov dptapTia rjv iv Kocrpicp, dpiapTia Se ovk
14 e'AAoYetrat p.r) oVtos vopov dXXa ifiacriXevcrev 6
ddvaTOs diro 'ASdp. p-exP1 Mtouo-e'ws Kal iirl tous
piri dpiapTrjcravTa<; iirl Tip 6p.0110p.aTi ttjs irapa-
14. Or omit pr).

iv Kdo-p.u>] In a world, in a
whole world. The absence of
the article emphasizes the vast-
ness of the field. See note on
iv. 13, Kocrpov.
dpapria Si] There can be no
transgression of a non existing
law. The sin of those who lived
between Adam and Moses could
not be sin against that Law of
Moses which was not promul
gated. It must have some other
explanation. For the axiom
here stated, see iv. 15, ov Se ovk
ecrTiv vopos, ovSe irapdj3acris, and
note there.
eXXoyetrat] The verb eXXo-
y£tv (or sXXoydv) in its literal
sense, to cliarge in a reckoning,
occurs in Philem. 18, tovto eaot
eXXdya (or eXXdyet).
p.?) ovros vdpov] If a law
does not exist. And no Divine
Law, in the sense of an express
revelation of duty, did exist be
fore the time of Moses.
14. dXXd e/JWiXevcrev] Ne-
vert/ieless death reigned; and
therefore there must have been
sin. Whence derived, but from
Adam? pe^pt Miovcre'ios] See note on
axpt vopov above.
Kal Eirl tovs prj dpapTrjcravTas]

Even upon those who sinned
not upon (on tlie model of) tlie
likeness of tlie transgression
of Adam. That death, which
marked the presence of sin, was
inflicted even where there had
been no following of Adam
(Art.- ix.). The special law a-
gainst which Adam sinned could
not be transgressed by his off
spring: it ceased with the for
feiture of Paradise. But even
those who had committed no
personal sin, who lived not to
years of reason, died like the
rest. "Whence was that death
derived? tovs prj] If pr; be omitted
(see various reading), the sense
must be, upon those also who
sinned after tlie likeness, <fec, ex
pressing the extension and pro
pagation of the ruin. But the
force of the argument is thus
seriously impaired.
apapTTjcravras] This first
aorist of dpaprdvto occurs also in
verse 16 and vi. 15. AJso Matt.
xviii. 15. Heb. hi. 17. 2 Pet.
h- 4;
dpouopari] See note oni. 23,
ev op.01top.aTt. irapa/3do-£ios] See note on ii
23, irapa/Jdcreios.

V. 14, 15-

111

/Jatrews ASap.' ds icrTiv tvitos tov peXXovTos.
aXX' ovx ws T0 TfapdiTTiopa, ovtws Kal to x^~ 1 5
picrpa' et yap Tip tov evos irap air TiopiaTi ol

os eo-nv tvitos] And there
fore in this respect Adam is a
type of Christ ; that he involved
his descendants in the conse
quences of his act. See i Cor.
xv. 45, o irpioTos dv^pioiros 'ASdp.
...o ecrxaTOS 'ASdp.
tvitos] The original meaning
of tvitos is a stroke or blow.
Hence the result of striking or
beating: as (x) a mark or im
pression; John xx. 25, edv prj
tSco ev Tats xepo"lv avrov tov tvttov
rav tjXiov k.t.X (2) A form,
figure or image; Amos v. 26,
lxx. (quoted in Acts vii. 43),
ttjv crKrjvrjv tov MoXox, Kat to
aarpov tov ®eov vpiov Paicpav,
tovs tvttovs ovs eiroirjo-are eavrois
k.t.X. and (in a different appli
cation) Acts xxiii. 25, eirto-TO-
Xrjv exovcrav tov tvttov tovtov.
(3) A model, pattern, or likeness;
as here, and vi. 17, ets ov irape-
SdBrjre tvttov StSaxrjs. Exod.
xxv. 40 (quoted in Heb. viii.
5), dpa 7rotijcrets KaTa tov tvitov
toV SeSetypevov croi ev ra op£i.
Acts vii 44. 1 Cor. x. 6,
Tavra Se rvirot rjpcov iyevrjBrjo- av
k.t.X. Phil. ih. 17, KaBios excte
tvitov ijpds. 1 Thess. i. 7, coote
yevicrBai vpds tvttov k.t.X. 2
Thess. iii 9. 1 Tim. iv. 12,
twos ytvov TtOV tticttiov. Tit. ii.
y ' '
7, cTEavrov irapexopevos tvttov
KaXdlv epycov. 1 Pet. v. 3, Tvirot

yivopevot tov iroipviov.
tov pe'XXovtos] The title d
Pe'XXiov, tlie Futwre one, is pecu
liar to this place. Elsewhere
an infinitive follows; as in Matt.
xi. 14, HXt'as o peXXiov epxeo-Bai.
Luke xxiv. 21, d p^XXcov Xvrpov-
crBai tov 'Icrpaij'X. 2 Tim. iv. 1,
tov pe'XXovTos Kpiveiv £iovras Kal
veKpovs. The commoner phrase
is d ipxdpevos. Matt. xi. 3, crv
eT d ipxdpevos ; Luke vii. 19, 20.
Heb. x. 37 (from Hab. ii. 3,
LXX.), d ipxdpevos rjiei Kal oil
Xpoviei. 15. dXX' ovx ids] But, with
this one point of resemblance, all
else is most opposite. On the one
side, irapdirTiopa, Bavaros' on the
other, x<*P'S) Sloped.
to x"P'°"pa] See note on i.
II, xdpto-aa irvEvpartKov.
oi iroXXot. . .tovs iroXXovs] The
many; mankind generally, the
world of men. The Bedemption
is co-extensive with the Fall.
It embraces all, though all may
not embrace it. See John i. 29,
o aiptov rrjv apapriav tov Kocrpov.
iii. 17, tva o-io0tj d Kocrpos St' av-
tov. iv. 42, oiirds ecrriv dXrrBtos
o ctiottjp rov Kocrpov. vi. 51, virep
ttjs rov Kocrpov £iotjs. 1 John ii.
2, iXacrpos eo-nv... irepl oXov tov
Kocrpov. For the phrase ot 7roX-
Xot (obviously equivalent here to
irdvTas dv^otoirovs in verse 18)

112

nPOS PfiMAIOYS.

iroXXoi diredavov, iroXXip piaXXov rj %aots tou
Qeov Kal rj Scoped iv ^a'otTt t»j tov evos dvdpca-
irov 'Irjcrov XptcrTov eis tovs itoXXovs iirepicrcrev-
1 6 crev. Kal ovx ws ^L' ^v°g dpiapTrjcravTOS, to Sw-
prjpa. to p.ev ydp Kp'ipia e£ eVos eis KaTaKpip.a,

compare xii. 5, ot iroXXoi ev o-iupa
EO-pev. I Cor. x. 17, 33, pr) £rj-
rav to ipavrov crvpepopov aXXa
to riov iroXXiov. 2 Cor. ii. 17.
aTe'tWov] The aorist implies
that the death of all Adam's
offspring lay (as it were) included
in his death, and may be spoken
of as a single past event; just
as their sins (see the conclusion
of the note on verse 12, icp' to
iravres ijpaprov) may be described
as all summed up in his sin, and
just as the death of Christ is
said to contain in it the death
of all the redeemed : 2 Cor. v.
15, ets viTEp irdvnov airepWev
dpa ot iravres airiBavov (that is,
in tlie Person of Clvrist).
iroXXtp pdXXov] An argument
a fortiori. Much more surely
can we assert the good than the
evil. See verse 1 7.
rj' Scoped] Explained in verse
17, ttjs Siopeds ttjs SiKaiocrvvrjs.
The same word is elsewhere ap
propriated to the gift of the
Spirit, whether generally, or in
reference to particular opera
tions of grace. See John iv. 10,
el rjSeis ttjv Siopedv tov ©eov.
Acts ii. 38, Kai Xrjpxj/eo-Be ttjv
Siopedv tov dyiov irvevpaTos. vih.
20, ttjv Siopedv tov ©eov. x. 45,

oti Kal eirl rd eoVrj rj Sloped rov
dyiov irvevparos EKKExvrat. xi.
17. Eph. iii. 7. iv. 7, Kara to
perpov rrjs Siopeds tov Xpiorov.
In the two remaining passages
(2 Cor. ix. 15. Heb. vi. 4) the
word may be understood as in
cluding all that God gives in
Christ. ev x<*PlTl rrj] These words
should be taken closely with
Sloped, as forming part of that
term, and therefore not requir
ing the repetition of the article.
See note on iv. 1, Kara crdpKa.
eirepicrcrevcrev] See note on
ih. 7, eirepicrcrevcrev.
16. Kai ovx °*s] Another
point of contrast. The sin which
wrought the ruin was but one;
the sins which caused tlie redemp
tion were many.
St' evds dp.aprr/cravTOs] By
means of one man having sinned;
that is, by one sin. Supply oi
iroXXoi airiBavov, or the like.
to Sftiprjpa] That is, ovrto Kal
to Stoprjpd ecrnv. For Stoprjpa,
see James i. 17, irdv Stoprjpa re-
Xeiov dvtoBev icrriv.
to pev yap] One man's sin
caused tlie judgment to fall, unto
condemnation: a multitude of
offences drew forth (from God's

V 1 6— 18.

113

to Se xaPl(rlJLa eK iroXXiov irapaiTTiopaTiov els
SiKaiwpia. el ydp iv ivl irapairTiopiaTi 6 ddvaTOs 17
ifiacr'iXevcrev Sid tov evos, iroXXip piaXXov ol Trjv
irepicrcreiav Trjs ^a'/atTOS Kal Trjs Scopeas Trjs Si
Kaiocrvvrjs Xap.j3dvovTes iv Qorj i3acriXevcrovcriv
Sia tov ivos 'Irjcrov XpicrTOv. dpa ovv cos Si 18
17. Or el y. rip rov ivbs ir. Or el y. fa epos it.
0)' omit ttjs Siopeas.

compassion) tlie free gift, unto
acquittal. Kpipa... Kanucpipa] Judgment
...condemnation. For the dis
tinction see, for example, 1 Cor.
xi 32, Kpivdpevot... tva prj... Kara-
KpiBiopev. See also note on ii
2, Kpipa. eK iroXXiov] Sprang out of,
originated in: as though the
very multitude of sins caused the
interposition for man's rescue.
SiKaitop,a] Here, sentence of
acquittal: the opposite of Kard-
Kptpa. See note on i. 32.
17. ev ev! irapairndpan] In
one transgression death reigned;
that is, established his reign
(ifSacriXevcrev, not e/3acriXevev).
One single sin had in it the
establishment of death's domi
nion. Compare James i 15, r;
Se dpapria diroTeXecrBeicra drroKvei
Bdvarov. The reading no tov
evds (for ev evt) rests, however,
on equal or even higher authori
ty, unless taken from verse 15,
where it is undisputed.
Sid tov evds] By means of
tlte one transgressor.

iroXXip pdXXov] If one sin of
one man could thus establish for
all men tlie reign of death, much
more easy is it to believe that the
divine grace of one Man shall
establish for all men tlie reign
of life. The Fall is a greater
mystery than the Bedemption.
He who has had experience of
the one may well accept the re
velation of the other. See
verse 16.
ttjv ir. ttjs x- Kal rrjs S.] The
articles refer to the words of
verse 15: x<*P'S".8ft,ped...Eir£pio--
o-Evo-ev. That abundance of that
grace and of that gift which
have been already spoken of.
iv £iotj] Antithesis to d 0dva-
TOS. /3ao-iXevcrovcriv] Bev. v. I o, Kal
eVoirjo-as avrovs. . ./iacnXeiav Kal. . .
tepets, Kai jSacnXevcrovcriv eirt ttjs
yrjs. XX. 6. xxii. 5, Kal /SacriXev-
erovcriv els tovs aiiovas nov aiiovtov.
1 8. eis iravras] Supply in the
former clause to Kpipa iyivero,
or the like; and in the latter rd
Xapicrpa. St' evds SiKaiidparos] By one

114 nP02 PDMAIOYS.
evos irapairTiopaTOS els irdvTas dvdpioirovs ets
KaTaKpipia, ovtios Kal Si evos SiKaiwpaTOS eis
19 irdvTas dvdpioirovs eis SiKaliocriv tyurjs. iocrirep
ydp Sid Trjs irapaKorjs tov evos dvdpioirov dpap-
TtoXol KaTecrTadrjcrav ol iroXXoi, ovtios Kal Sia
Trjs viraKofjs tov ivos S'iKaioi KaTacrTadrjcrovTai

righteous act: regarding the
whole work of Christ as one
single act of obedience, con
trasted with the one irapdirnopa
of Adam. See again note on i.
32, SiKatiopa.
SiKaiioo-iv] A form which oc
curs only here and in iv. 25 : see
note on i. 17, SiKaioo-W7j yap
©eov. The act of making a per
son SUaiov by acquittal or abso
lution. SiKaiioo-iv £iotjs] A SiKaiiocns
of (belonging to, inseparably con
nected with) life, eternal life. John
xvii. 2, 3, iva irdv o Se'StoKas avrco,
Sidcrrj avrois £corjv aioiviov" avrrj
Se Ecrnv rj aitovios £iorj k.t.X. See
note on vi 4, e'v KaivoTTjrt £iorjs.
19. irapaKorjs...viraKorjs] The
one is properly mishearing, the
other submissive hearing. For
the contrast, see Isai. lxv. 1 2, lxx.
eKaXecra vpds Kal ovx TJTTJKOVo-are,
eXdXrjcsa Kai iraprjKOvcraTe. 2 Cor.
X. 5, 6, aixpaXiori£ovres irdv vorj-
pa els rrjv viraKorjv rov Xpio-Tov,
Kai ev eroipto exovres eKSiKrjcrai
iracrav irapaKorjv drav irXrjptoBfj
vpiov rj TJiraKor/. For irapaKOrj,
see also Heb. ii. 2, Kal irdcra ira-

pd/3acrts Kal irapaKorj eXaj3ev ev-
Sikov jxicrBaTToSoo-iav.
dpapnoXol KaTecnaBrjo-av ot
iroXXot] Mankind, men collect
ively and universally, were con
stituted (established as) sinners.
See Art. ix. Original Sin... is
the fault and corruption of the
nature of every man that natu
rally is ingendered of the off
spring of Adam; whereby man
is very far gone from original
righteousness, and is of his own
nature inclined to evil. See
note on verse 12, icp' <j> iravres
rjpaprov. Compare also verse
15, np tov evds irapairnopan ot
iroXXot direBavov and the note
on ot iroXXot . . . rovs iroXXovs. For
the forms KarecrTdBrjcrav, Kara-
erraBrjcrovTai, see Psalm ii. 6, lxx.
eyio Se KareerrdBrjv fiacriXevs vrr
avrov eirl Sttov dpos. Prov. xxix.
14, d Bpdvos avrov eis paprvpiov
KaracrTaBrjcreTai. rrjs viraKorjs tov evos] Phil.
ii. 8, y£vdp£vos votj'koos pexpi Ba-
vdrov, Bavdrov Se erravpov. Heb.
v. 8, Kanrep tov vids, epaBev dtp'
tov erraBev ttjv viraKorjv. Com
pare Matt. iii. 15, ovrios ydp

V 19, 2o.

115

oi 7roAAot. vopios Se irapeicrfjXdev 'iva irXeovdcrr] 20
TO irapairTiop.a' oi) Se iirXeovacrev r] dpiapTia,

irpeirov ierriv rjpiv irXrjpiocrai ird-
o-av SiKatocrvvrjv.
St/catot KaraoTafTj'o-ovTai ot
iroXXot] Mankind, the world of
men, shall be constituted (esta-
blislied as) righteous. Such is the
amplitude of the Bedemption.
All are redeemed (1 John ii. 2,
ov irept nov rjperipiov Se povov
ctXXd Kal irepl dXov tov Kocrpov) :
if men perish now, it is not for
want of room (Luke xiv. 22),
but for want oi faith.
20. vdpos Se Trapeio-rjXc5ev]
The train of thought is like that
in Gal. iii 19, Tt ovv o vojxos;
If we pass thus by one step from
Adam to Christ, from the uni
versal Fall to the universal Re
demption, vjhat becomes of tlie
Law ? what place is left for it ?
This. It was a sort of paren
thesis in God's procedure : it
was not tlie original, and it was
not the final dispensation: it
came in as if by the way, and
for a particular purpose (iva
K.T.X). vdpos] As in verse 13, axpi
ydp vdpov. Not the law, but a
law; a dispensation having this
characteristic, that it was a sys
tem of law; of command and
prohibition, of promised reward
and threatened punishment.
iTapeio-rjXtfev] Came in by the
way; parenthetically, and there
fore temporarily. Gal. hi. 19,

nov irapa/3do-eiov XaPlv irpoerereBrj
k.t.X For irapeurrjXBev see Gal.
ii. 4, otrivfs irapeicrrjXBov Kara-
crKOTrrjcrai ttjv eXevBepiav rjpiov.
And for like double compounds
with irapd and eZs, compare irap-
Eicrayciv (2 Pet. ii. i), irapeier-
oktos (Gal. ii. 4), irapEio-SvEtv
(Jude 4), TapEtcrTopEvco-flai (2
Mace. viii. 1).
tva 7rX£ovdo-7j] St Paul is not
afraid to ascribe to God's pur
pose that which results from
God's procedure. The whole of
the 7 th chapter is the comment
ary upon this verse.
irXEOvacrrj] Like irepiocreveiv,
the verb irXEovdfetv has a trans
itive as well as intransitive
use. See Num. xxvi. 54, lxx.
tois irXEioor irX£ovdo"£is ttjv kXtj-
povopiav. Psalm 1. 19, to crrdpa
crov irrXedvacre KaKtdv. lxxi 21,
EirXEovacras ttjv peyaXwcrvvrjv crov.
1 Thess. hi. 12, vpds Se 6 Kv
pios irXeovacrai Kal irepicrcrevcrai
ttj dydirrj k.t.X In this place,
it might be so taken (tlmt it
might multiply the transgres
sion) but for its evidently in
transitive use in the following
clause, ov Se iirXedvacrev rj djxap-
ria. rd irapdirriopxi] The offence.
That irapdirrtopa of Adam, which
had in it (in germ) the sum of
human sin. See verses 12,
I5— J9-

116

nPOS P£2MAIOY2.

21 virepeirepicrcrevcrev rj %a'ots, 'iva locrirep ijSacriXev-
arev rj dpapTia iv tco BavaTio, ovtios Kai rj %aots
fiacriXevcrrj Sid SiKaiocrvvrjs eis (^cor)v aiiovtov Sid
'Irjcrov X.picrTov tov Kvpiov rjpiiov.
VI. i Tt ovv ipovpev ; eiripevcapiev Trj dpapTia, 'iva

ov Se] Yet over sin thus
multiplied gratuitous mercy has
but had a more signal victory.
eirXedvacrev rj dpapria] I Esdr.
vm. 72, at ydp dpapriai rjpiov
irrXeovacrav virep rds KeepaXds
rjpiov. Ecclus. xxiii. 3, drrios prj
...al ajxapnai pov irXeovdo-toari.
vireperrepicrcrevcrev] 2 Cor. vii.
4, VTrepirepicrcrevopai ttj XaP?"
I Tim. i. 14, vrrepeTrXedvaaev Se
i) xaP'S rov Kvpt'ov rjpiov.
21. ev np c?avdnp] In death,
as its domain and sphere of
sovereignty. In verse 14, death
was the sovereign (ifiacriXevcrev
d Sdvaros): here, sin is the
sovereign, and death its realm.
/3ao-iXevcrrj] The tense ex
presses the establishment of the
dominion of grace by one deci
sive act. Might erect its throne;
might set up its kingdom.
Sid SiKatocrvvTjs] It is by
means of righteousness, by the
grant of God's gift of righteous
ness to man (see i. 17. ih. 21,
<fec), that this reign of grace is
introduced. VI. 1, &c. Tt ovv ipovpev]
The assertion of the gratuitous
acceptance of man, and more
especially an expression used in

v. 20 (ov 8e eirXedvacrev rj dpap
Tia, virepeirepicrcrevcrev rj xdpts),
might appear to sanction the
fatal error of regarding sin as a
matter of indifference, or even
as a tribute to the greatness of
God's grace in pardoning. The
utter incompatibility of a life of
sin with a life of faith, is the
subject of this chapter.
1. n' ovv] What inference
shall we draw from wliat has
been said? Shall we say, The
more we sin, the more will
grace be magnified ?
impiviopev] The subjunctive
(must we, are we to) as in verse
15, Tt ovv ; apapTrjcrtopev k.t.X.
I Cor. iv. 21, Tt BeXere; iv pd-
j38u> eXi5a> irpos vpds k.t.X. For
impeveiv with a dative, to remain
upon, to persist in, see xi. 2 2,
23, edv eirtpetvrjs TTj^prjo-rdTTjTt...
iav prj impeivtocnv ttj drno-Tia.
Col. i 23, et ye impivere rrj
iricrTei. 1 Tim. iv. 16, irripeve
avrois. Elsewhere absolutely,
to stay on, to abide further ; as
in Acts X. 48, TjpcoTTjcrav avTov
irnpeivai rjpipas raids, xii. 16,
o p Se IleTpos irripevev Kpovtov.
xxi. 4, 10. xxviu. 12, 14. 1 Cor.
xvi. 7, 8, irnpeivai irpos vpds...

V. 2i— VI. 3- 117
r) %apts TrAeoya'o-jj ; pr) yevoiTO. o'lTives diredd- 2
vopev t>7 dpiapTia, irios eVt fy'jcropev iv aiJTrj ; rj 3

eirtpevio Se iv Eepeerm Icos ttjs
irEVTTjKocrTTjs. Gal. i. 18. Phil, i
24, to Se iirtpeveiv ev ttj crapKi
dvayKaioTepov St' vp,ds.
2. otnves] See note on i.
25, otnves. We whosoever : we
being persons who: seeing that
we, &c.
otnves drreBdvopev k.t.X.] Ob
serve St Paul's method of deal
ing with the Antinomian. In
stead of fettering the Gospel
with antecedent conditions or
timid qualifications, he makes
the very freedom of the grace a
barrier against that sin which
would spoil and ruin it. When
Christ died, you died. A dead
man cannot sin. And you are
dead ; dead as to that life over
which alone sin has power, the
life of flesh and sense and time:
how then can you sin ? To sin is
to forfeit just that which is your
glory — just that which makes
your Christianity ¦ — a present
union with Christ in His life
after death in Jieaven.
direc5dvop.ev] Died; not have
died. A particular time and
event is referred to : and that is
the death of Christ. A Christian
is one who is united to Christ ;
united by the possession of the
Holy Spirit; so united that
it is as though he had already
passed through that death, and
entered upon that life after
V. E.

death, which Christ has actually
passed through and actually
entered upon. See 2 Cor. v.
15, ets virep irdvriov dirEt9avEV'
apa oi iravTES airspWov. Gal. ii.
20, Xpicrnp ervvecrravpiopai • £to
Se ovke'ti eyid k.t.X. Col. hi. 3,
aireBdvere ydp, Kal rj £107) vpiov
KiKpvirrai crvv ra Xpiorio ev np
©eip. I Pet. iv. I, Xpiarov ovv
iraBovTOS crapKi Kat vpeis ttjv
avrrjv evvoiav (the same idea or
conception; namely, that you
too died with Him and in Him)
orrXicracrBe. ttj dpapria] A dative of re
lation. Compare verse 7, d ydp
djroflavidv Se8iKat<orai aird ttjs
apaprias. 3. rj dyvoeire k.t.X.] All
Christians died when Christ
died. That is the date, for all,
of that death which is their life.
But the personal appropriation
of this death with Christ is
later in time. It comes only
with faith. Baptism (in the case
of a penitent and believing con
vert) was the moment of the in
dividual incorporation. We were
baptized into Christ. Acts ii.
38, peravorjo-aTe Kal j3airncr617j'Tio
eKacrros vpiov... eis acpecnv tiov
apapriiov vpiov, Kal Xrjpij/ecrBe rrjv
Siopedv tov ayiov irvevparos. Now
into what state and condition of
Christ were we thus incorpo
rated 1 Not into Christ as a

118

nPOS PfiMAIOYS.

dyvoeiTe oti ocroi if3airTicr6rip.ev els XptcrTov
'Irjcrovv eis tov QdvaTOV avTov ifiairTicrdrjfiev ',
4 crvverdcpripiev ovv avTip Sid tov fSairTicrpaTOs ets
tov OdvaTov, 'iva tocrirep rjyepdi] XpicrTos iK ve
Kpiov Sid Trjs Soirjs tov HaTpos, o'vtws Kai rjpeTs
5 ev KaivoTtjTi £cor}s irepiiraTrjcriopev. el yap crvp.-
vi. 3. Or omit 'ItjitoOv.

Man living on the earth before
death; but into Christ as One
who has died; nay, into His very
death itself. Compare John xii.
24, eav prj 0 kokkos tov crirov
ireo-iov eis ttjv yrjv drroBavg, avrds
povos pivev idv Se drroBavrj, iro-
Xvv Kaprrdv cpepei.
rj dyvoetTe] vii. I, rj dyvoeire,
aSeXc/Soi k. t. X.
ij3aTrria8rjpev els Xpiardv]
The exact expression occurs
also in Gal. iii. 27, d'crot ydp eis
Xpicrrov ifiairTicrBrjTe, Xpicrdv
eveSdo-acr^e. Compare 1 Cor. xii.
13, ev evt irvevpari rjpeis iravres
els ev cruZpa efiaiTTicrBrjpev.
4. crvverdc/)7jpev ovv] We
were buried then with Him, by
means of that baptism, into that
death. In other words, Our
baptism was a sort of funeral ;
a solemn act of consigning us
to that death of Christ in which
we are made one with Him.
And with this object: not that
we might remain dead, but that
ive might rise with Him from
death, experience (even in this
world) the power of His resur
rection, and live tlie life which

we now live in the flesh as men
who have already died and risen
again. Col. ii. 12, 13, o-vvra-
epevres avrio iv Tip j3airrio-pan, ev
to Kal crvvrjyepBrjre...Kal vpds ve-
Kpovs dvTas. . .crvvetfoOTTOirjcrev vpds
crvv avrio k.t.X. hi. I, el ovv crvv-
rjyepBrjre no Xpiorip, ra avio H,rjTei-
re k. t. X.
els rov 0dvaTov] These words
probably depend upon o-vverd-
tprjpev, not upon j3airrtcrparos.
Sid ttjs Sd|rjs] By means of
the glory of the Father : by the
manifestation of the Divine per
fections, especially of Almighty
power. See notes on i. 23,
Sd^av. iv. 20, Sovs Sdfav.
ttjs Sdfrjs] So in John xi. 40,
oij/rj ttjv Sdfav tov ©eov is given
as an equivalent expression for
avao-rrjo-ETat o dSfiXcpos crov in
verse 23. Compare 2 Cor. xiii.
4, £rj ck Svvdpeios ©eov. Eph. i.
19, 20, Kara ttjv evepysiav tov
Kpdrovs rrjs tcrxvos avrov, rjv ivrjp-
yrjcrev iv Tto- Xpiorip iyeipas avrov
eK veKpiov. ev KatvdrTjn £iorjs] In new
ness of (belonging to) life. That
is, in a new state originating in

VI. 4, 5- U9
(J)vtoi yeyovapiev Tip 6p.oii6p.aTi tov davaTov av-

ihe communication of life to the
soul, that true life which con
sists in union with God through
Christ. Compare vii. 6, wore
SovXeveiv rjpds ev koivotttti irvev
paTos Kal ov iraXaidrrjn ypdppa-
ros. For KatvoTTjs, see Ezek.
xlvii. 12, LXX. d Kapirds avrov
ttjs Kaivdrrjros avrov irpioro/3oXrj-
o-et k.t.X. For £cotj in this em
phatic sense, John i. 4, e'v avrio
fair) tjv, Kal tj fiorj rjv to djtos nov
avBpiatrtov. hi. 36, d iriareviov eis
rov vlov exei ftorjv aiiovtov" d 8e
arret^iov Tip' viip ovk di/'erat tforjv.
v. 40, Kal oi BiXere iXBeiv irpos
pe iva fiorjv evrjTe. vi. 33, d Kara-
j3aivtov iK tov ovpavov Kal fiorjv
SiSovs rip Kocrpto. X. 10, eyid
rjXBov tva ftorjv kxiocnv. xvii. 3,
avTTj Se eariv tj aiiovios ftor;, iva
yivtdcrKiocriv ere tov pdvov dXrjBivdv
©eov Kal ov aireoreiXas 'Irjo-ovv
Xpiordv. And for the genitive
fcorjs, V. 18, eis StKaicocriv tforjs.
John v. 29, Kat £K7ropevo-ovTai ot
ra ayaBa iroirjcravTes els avderra-
env fiorjs.
irepiiraTrjo-iopcv] The meta
phorical use of this word begins
to appear in John viii. 12, d
aKoXov0iov pot ov prj irepirrarrjcrrj
iv rrj o-KOTta, dXX' e£ei rd c/Sios ttjs
tforjs. xh. 35, irepiiraTeire ids to
<jSios ej(£T£, tva prj aKOria vpds
KaraXd/3rj. In Acts xxi. 21, the
derived sense is complete : prjSe
tois eBecnv irepiiraretv. In the
Epistles of St Paul and St John
it is frequent in this sense.

With ev, it indicates the field
or area in which the motion or
conduct is exercised : as, for
instance, Eph. ii. 10, avrov ydp
icrpev iroirjpa, KTicrBevres iv Xpt-
crTip Irjcrov eirt epyots dyaBdis
ots irporjroipacrev d ©cos iva ev
avrois irepnraTrjcrtopev (in allu
sion, perhaps, to the place pre
pared for the home of the first
creation : Gen. ii. 1 5, lxx. eXa-
/3e Kvpios d ©EOS TOV dvBplOTTOV
dv hrXacre, Kal eBero avrov iv no
irapaSeicrip ttjs rpveprjs, ipyd£ecrBai
avrov Kal cpvXdcrcreiv). For the dis
tinction between irepnraTeiv and
tfjv (as here irepnraTrjcrtopev and
fiorjs) see Col. iii. 7, iv ots Kal
vpeis irepieTTarrjcraTi irore are eCfjre
iv Tovrots. The tense, expressing
a single act, sums up the whole
of life into one comprehensive
action (see note on xiii. 13).
5. e! ydp 0-vp.cpvroi] As surely
as we are united with Christ in
His death, so surely shall we be
united with Him in His resur
rection. See Phil. hi. 10, 11,
crvppopcpit,6pevos np Bavdrio av
rov, el irios KaravTTjcrio e2s ttjv
e^avdcrracriv ttjv ek veKpiov. 2 Tim.
h. II, ttiotos o Xoyos- ei ydp
o-vvaireBdvopev, Kal ovvljrjcropev.
But when? hereafter only, or in
this life? Sometimes the one
thought predominates, some
times the other. The comple
tion of the promise is future :
but there is an approximation
to it now. A Christian ought
1.2

120 nPOZ PHMAIOY2.
6 tov, d\Xa Kal Trjs dvauTacreios icropeda' tovto

to live now as if he were al
ready risen ; and thus he does,
in some measure, by virtue of a
spiritual union with Him who
is risen : but what he is only
approximately now, he shall be
after resurrection perfectly. And
the process being gradual — be
ginning as soon as he receives
any portion of Christ's Spirit,
advancing as he receives more,
and perfected at death — the
language used to describe his
state is applicable, more or less
fully, to different stages of his
progress. ervpepvroi yeyovapev] As ep-
cpvros is innate, born in, im
planted by birth (Wisdom xii.
10, epcpvrosrj KaKia avnov. James
i. 2 1, SeiacrBe rov epepvrov Xdyov
k.t.X. the word which is implant
ed in us at the new birth; see
1 8, air£KV7jo-£v Tjpds Xdyto dXrj-
Beias), so o-vpcpvrosis (i) connate,
bom with, combined with by
birth or process of nature ; and
by an easy step (2) cognate or
akin to. Amos ix. 13, lxx. Kat
iravres oi f3ovvol ervpepvroi ecrov-
Tat (slmll be cognate, akin in
productiveness). Zech. xi. 2,
dXoXvi are Spves...dn Kareo-rrdcrBrj
d Spvpds d crvpcpvTos (your kin
dred oak-forest). Wisdom xiii.
U3, ivXov ctkoXiov Kal d£ois crvprre-
epvKos (connate with knots, grown
into knots). Here therefore the
literal rendering is, If we have
become connate with (have ac

quired a union of nature with,
have been born into union until)
the likeness of His death. In
other words, If we have become
so united with His death (with
Him in His death) as to be like
it (like Him in it). And the
practical proof of this resem
blance is, a deadness to the in
fluences of sense and sin, like
that which a dead man shows :
see verse 7.
aXXd Kai] Supply ervpepvroi
no opoiiopari. e'o-dpe0a] In this life approxi
mately; after death perfectly.
6. tovto ytvido-Kovres] 2 Pet.
1. 20, tovto irpioYov yivioo-icovres,
on k.t.X. iii, 3.
o iraXaids rjpiov av0ptO7ros]
Our old self. So in Eph. iv. 22,
24, drroBicrBai... tov iraXaidv av
Bpioirov tov tpOeipdpevov Kara rds
imBvpias rrjs dirdTTjs...Kat evSv-
eracr&ai tov Kaivdv avBpioirov k.t.X.
Col. hi. 9, 10, drreKSvo-dpevot rov
iraXaidv avBpioirov otjv tois rrpd-
iecriv avrov, Kal ivSvcrdpevoi rov
veov tov dvaKaivovpevov k.t.X
And in other phrases; as vii.
2 2, KaTa rov ecrco dvBptoirov. 2 Cor.
IV. 16, ei Kat 0 eiio rjpiov dvBpto-
iros SiacpBeiperai, aXX' d ecrio rjpiov
avaKaivovrat k.t.X. Eph. ih. 16,
eis TOV ecrio avBpioirov. I Pet.
iii. 4, o Kpvirrds ttjs KapStas dv-
Bptoiros. The word iraXaids is
not necessarily a term of re
proach ; but only in certain
ajrplications. Thus (1) in a good

VI. 6,

121

yiviocrKOVTes, oti 6 iraXaios rjpiov dvdpioiros crvve-
crTavpiodrj, 'iva KaTapyrjdfj to criopa Ttjs dpap-
Tias, tov p.tjKeTi SovXeveiv rjpas Trj dpapTia.' 6 7

sense, Luke v. 39, d iraXaids
XprjOTOs [or XP^'Trdrepos] ecrnv.
I John ii. 7, ovk evroXrjv koivtjv
ypacpio vpiv, dXX evroXrjv iraXaidv,
rjv etxere air' dpxrjs. Dan. vii. 9,
13, 22, LXX, eios ov rjXBev d ira
Xaids nov rjjxepiov k.t.X. Ecclus.
ix. 10, otvos veos, epiXos veos' idv
iraXaitoBrj, per' evdjpoervvrjs irieaai
airdv. (2) In a disparaging
sense, as here, 1 Cor. v. 7, 8,
iKKaBapare Trjv iraXaidv t,vprjv,
iva r/re veov epvpapa...ioprdt,topev
pr) iv fvprj iraXaia k.t.X. Heb.
viii 13, ireiraXaiiOKev ttjv irptorTjv'
to Se iraXaiovpevov Kal yrjpdcrKov
syyvs atpavicrpov.
crvvecrravptaBrj] See notes on
verses 2 and 3. The verb crv-
o-ravpovv is found (1) literally, in
Matt, xxvii. 44, oi Xrjo-rat oi
crvcrravpiot>'£VTES crvv avrip. Mark
xv. 32. John xix. 32 : (2) figu
ratively, here, and in Gal. ii. 20,
Xpiorip trvveerravptopai. It is as
though I, my old self, my ori
ginal being, my fleshly body and
natural mind, had hung beside
Christ upon the cross, like the
malefactors between whom He
was crucified.
KarapyrjBrj] See note on iii.
3, Karapyrjo-ei. to criopa rrjs apaprias] The
body of (belonging to) sin. Not
a mere periphrasis for sin, as if
it were the substance or sum of

sin; but rather to be understood
(as the context shows) of the ma
terial body in its present unre
newed state, as the inlet of tempta
tion and tlie agent of sin. It was
tlie object of tlie crucifixion with
Christ of the old man, to reduce
to a state of inaction and impo
tence (Karapyetv) this natural
body, of matter and sense, so
far as it is tlie slave of self-will
and sin; and to enable the
Christian man to live already as
though he liad actually died with
Christ and risen again. The
exact parallel is Col. ii. n, 12,
ev to Kal irepieTprjBrjre irepnoprj
axetpoirotrjrio, ev tjj direKSvcrEt tov
crtopaTOs ttjs crapKos, iv rrj irepi
Toprj TOV XpiCTTOV, 0"VVTac/>EVTES
avrip ev no /JairTtcrpan, ev to Kal
erwTjyipBrjre k.t.X. The criopa
ttjs apaprias here is the criopa
¦njs crapKos there; and the Karap-
yrjBrj of this passage is precisely
the dir£KSvo-is of that.
7. d ydp diropWiov] A. rea
son for the emancipation from
sin of him who has been cruci
fied with Christ. A dead man
cannot sin: the power of sinning
is lost at death: and we are
dead. Compare 1 Pet. iv. 1,
on o iraBtov crapKi ireiravrai
apaprias. He cannot sin, if he
would.

122

nPOS PQMAI0Y2.

8 ydp dirodaviov SeSiKaiioTai diro Trjs dpapTias. ei
Se direddvopev crvv XpicrTiS, iricrTevopev oti Kal
9 crvv^rjcropiev aiiTip' eiSoVes oti Xoio-tos iyepdels
etc veKpiov ovkcti dirodvrjcrKei' davaTos avTov
io ovkcti Kvpievei. o ydp diredavev, Trj dp.apTia

SeSiKaiioTat aird] Equivalent
to irE7ravrai in the last quota
tion. Has been judicially re
leased, not (here) from the charge
or penalty, but from the power
and capacity of sin. Compare
Ecclus. xxvi. 29, pdXis e£eXetrai
epiropos aird irXrjppeXeias, Kal ov
SiKaiioBrjcreTai KairrjXos diro apap
rias (A merchant shall hardly
keep himself from doing wrong;
and an huckster shall not be
freed from sin).
8. Kal crvvljjcropev avrip] We
sliall also sliare His life: not
only, as now, in soul ; but here
after in body also. The future
tense seems to show that this
latter is here the predominant
thought. Compare 2 Tim. ii.
II, ei ydp crvvaireBdvopev, Kal
crvvfr/o-opcv. See also John xiv.
19, on eyio fio, Kai vpeis tfjcrere.
2 Cor. xiii. 4, Kal ydp rjpeis
dcrtfevovpev ev avrip, dXXd tfj-
cropev crvv avrip iK Svvdpeios
©eov eis vpds. I Thess. v. 10,
tov airoBavovTOs irepl ijptov tva
eire yprjyopiopev Eire KaBevStopev
apa crvv avra tfjcrtopev. The
form crwfrjv occurs also in 2
Cor. vii. 3, eis rd crvvairopWeiv
Kai crvvt,rjv.

9. eiSdres on] A reason for
this anticipation. The risen life
of Christ is an immortal life.
Death once passed is passed for
ever. Heb. ix. 27, dirdKeirai Tots
dvBptoTTOis dirai drroBaveiv. For
the phrase eiSdres on, compare
v. 3. 2 Cor. i. 7. iv. 14. Eph.
vi. 8, 9. Col. hi. 24.
ovKert diro65vrjo-K£t] No longer
dies. Is no longer liable to death.
For ovkcti, see Acts xx. 38, ovk-
en peXXovo-iv to irpocriorrov avrov
o'etopetv. Kvptevei] Dan. iii. 27, on ovk
eKvptevae to irvp tov crioparos
avriov. There is the same per
sonification of dpapna in verse
14, of d vdpos in vii. 1. Compare
the use of fiacnXeveiv in v. 14,
10. d] Literally, as to that
as to which; in that, wliereas.
See Gal. ii. 20, 0 Se vvv £10 ev
crapKi, iv irierrei £gj k.t.X.
0 ydp diredWev] A further
reason for the immortality of
the risen life of Christ. His
death had reference to sin. Sin
effectually cancelled, tlie death
needed not repetition. On the
other hand, His life after death
is a life unto God, It has re-

VI. 8— ir.

123

direOavev icpdira^' b. Se tyj, <£rj Tip Qetp. ovtios J I
Kal vpeis Xoyi^ecrde eavTOvs veKpovs pev Trj
dp.apTta, ffivras Se Tip Qecp iv XottrTw 'Irjcrov.

II. Or lavr. etvtu.

ferenee to Him who changes not ;
it is itself immutable as its Object.
rrj dpapria] Literally, in
relation to sin. The nature of
the relation must be defined
by the context. Christ's death
unto sin differs essentially from
man's. It is a death not of re
nunciation or avoidance or for
saking, but of atonement and
propitiation. icpdrrai] Once for all; be
cause decisively and effectually.
Who made there (by His one ob
lation of Himself once offered) a
full, perfect, and sufficient sacri
fice, oblation, and satisfaction, for
tlie sins of the whole world. Heb.
vii. 27, tovto ydp iiroirjo-ev ecpdrrai
eavrdv dveveyKas [or irpocreveyKas].
ix. 12, 26, 28, Sta Se rov iSiov
atp-aTOS elcrrjXBev iepdrrai eis Ta
dyia, aZioviav Xvrpioo-iv evpapevos
k.t.X. X. IO, Sid ttjs irpocrtpopas
tov o-toparos Irjcrov XptcrTov icpa-
rrai I Pet. hi. 18, Xpiords
dirai irepl apapniov k.t.X.
£rjnp®ecp] And therefore for
ever. He whose life is related
to God, partakes of God's im
mortality. Luke xx. 38, ®eds
Se ovk eo-nv veKpcov dXXd t,iovrtov'
iravres yap avrio tfocnv.
Ii. ovnos] Thus; on this

principle, in like manner.
koX vpeis] Ye also; not
Christ only.
Xoyt£eo-0e] There is an em
phasis on eavrovs. Reckon (not
Christ only, but) yourselves to be
dead men in relation to sin,
and living men in relation to
God in Christ Jesus. In other
words, Regard yourselves as in
cluded in Christ in His death
and in His life. Be in relation
to all sin as impassive, as insen
sible, as immovable, as is He
who has already died. Be in
relation to God as full of vigour
and vitality as is He who has
already risen.
iv Xptcrrip 'Irjcrov] As persons
included in Christ Jesus : united
to Him, inserted into Him, in
vested with Him, incorporated
in Him, built into Him, abiding
in Him, hereafter to be found
in Him. See, for example, viii.
I, Tots ev Xpicrrcp 'Irjcrov. xii. 5,
oi iroXXot ev criopa icrpev iv Xpi-
o-Tip. John xv. 2 — 7, irav kXtj-
pa iv ipoi. ..peivare iv ipoi...d
piviov iv ipol Kayo) iv avrio, ovros
epipei Kapirov iroXvv' on x<°pls
Epov ov 8vvao-0E iroieiv ovSev k.t.X.
Gal. hi. 27, 28, 00-01 ydp eis
Xpiordv ij3aTrTio-BrjTe, Xptcrrdv

124

npos pniviAioYS.

12 pr) ovv f3acriXeveTio r] dpiapTia iv Tip dvrjTip
vpiov criopaTi eis to i/Tratcoyeti/ Tats iiri8vp.tais
13 avTov' prjSe irapicrTaveTe Ta p.eXrj vp.iov birXa
12. Or viraK. airy /uij6e Trap. Or inrxK. pr/Se irap.

eveSvcracr&e.. .vpeis ets ecrreevXpicr-
np 'Irjcrov. Eph. ii. 6, crvvrryeipev
Kal crvveKaBtcrev iv tois eirovpa-
vtots ev Xpio-np 'Irjcrov. Phil.
iii. 9, Kal evpeOCi iv avnp. Col.
iii. 3, rj tforj vpiov KEKpvirrat 0"vv
ra Xpiorip ev ™ ©Eip. 1 Pet. ii.
4, 5, irpos ov irpocrepxdpevoi, XiBov
t,tovra...Kal avrol ids Xi^ot £ojvtes
oiKoSopeio-0e. 12. prj ovv] If this be your
condition — men in Christ, dead
with Him, and with Him risen
— see that you live accordingly.
Suffer not that sin to which you
have (in Christ) died, to exercise
dominion in that body which (lite
rally speaking) has still to die.
/JacriXevETto tj dpaprla] See
V. 21. e'v ra 6Vtjtio] As its domain.
See note on v. 21, ev no Bavdrio.
1 3 . irapierravere . . . irapacrrrj-
craTe] The tense of the former
expresses continuance, habit, re
peated acts; of the latter, a sin
gle irrevocable act of surrender.
The active verb irapitrTdvai (or
irapio-rdveiv) is properly to set (or
place) beside, to present. (1) Of
persons, to make present, to show
or produce; Acts i. 3, ots Kal
irapecrTTjcrev eavrdv £iovra pera to
iraBeiv avrov. ix. 41, irapecrrrjcrev

avTTjv £iocrav. xxiii. 33. (2) Of
facts, to showor prove; Acts xxiv.
13, ovSe irapacrTTJcrai Svvavral croi,
irepl tov vwt KaT7jyopovo-tv pov.
(3) Of things or persons, to offer
(or supply) for use or service ;
Matt. xxvi. 53, irapacrrrjcrei poi
apn irXctio SioScko Xeyetovas dyye-
Xiov. Acts xxiii. 24, kttjvtj te
irapacrrrjcrat k.t.X. (4) Especially
in a sacred sense, to present (as
to a Deity) for acceptance or min
istration; as xii. I, irapacrTrjcrai
ra criopara vpiov Bvaiav £iocrav
k.t.X. Luke ii. 2 2, dvrjyayov
avrov els 'lepocrdXvpa irapacrTrjcrai
no Kvpiio. 1 Cor. vhi. 8, jSpiopa
Se rjpas ov irapaerrrjcrei np ©Eip.
2 Cor. iv. 14, d iyeipas tov [kv-
piov] 'Itjowv Kal rjpas. . .irapacrrrj
crei crvv vpiv. xi. 2, vpds...irapBi-
vov dyvrjv irapacrrrjcrat no Xpicrrip.
Eph. v. 27, iva irapacrTrjcrrj avrds
eavrto ev8o£ov ttjv eKKXrjcriav.
Col. i. 22, 28, irapaarrjo-at vpds
aytovs Kai apcopovs Kal dvey-
kXtjtovs Karevidmov avrov... iva
irapao-TTjcriopev iravra avBpioirov
riXeiov iv Xpiorip.
Ta pe'Xrj vpiov] Matt. v. 29,
30, o dcpBaXpds crov d Se^ios...
ev tcov pEXiov crov...7j Seiid crcv
X«p k.t.X. 1 Cor. xii. 12, to
crw/xa ev icrriv Kal piXrj iroXXd e^ei.

VI. 12—15-

125

dSiKias Trj dpiapTia, dXXa irapacrTrjcraTe eav-
tovs Tip Qeip wcrel eK veKpiov ^wvTas, Kai Ta
peXtj vpwv oirXa SiKaiocrvvrjs Tip Qecp. dpiapTia 14
ydp vpiov ov Kvpievcrei' ov yap icrTe viro vopov,
dXXa viro xaPlv.
Ti ovv ; dp.apTr]criopev oti ovk icrpev viro 15

James ih. 5, rj yXtocrcra piKpdv
peXos icrriv.
orrXa] Weapons. John xviii.
3, p£Ta epavtov Kai XapirdStov Kai
dirXeov. The figure is that of
furnishing arms for military
service. Compare xiii. 12. 2 Cor.
vi. 7, Std nov orrXtov Trjs SiKaio
crvvrjs riov Sefiiov Kat apiorepiov.
x. 4, Ta ydp orrXa Trjs crrpareias
rjpiov k.t.X Eph. vi II, 13.
ttj dpapria] Sin is personi
fied, as a sort of rival sovereign
or deity, claiming that devotion
which is due to God only. The
dative depends upon irapierrd-
vere. too-el ek] As if you were al
ready risen. The form ioo-ei is
not elsewhere used in St Paul's
Epistles. eK veKpiov] The classical idiom
(rvcpXds eK SeSopKoros, &c.) might
suggest the rendering, after
being dead (literally, living men
out of dead men). But the fre
quent recurrence in Scripture
of the phrase eK veKpiov in con
nexion with resurrection may
make the commoner sense (from
the dead; literally, from among
dead men) preferable here. See

xi. 15, ei prj £ior) eK veKpiov.
to ©tip] The second np ©eip,
like the former, depends upon
irapacrnjcraTe. 14. dpapria ydp] The ab
sence of the article (compared
with verses 1 2 and 13, rj dpapria,
rfj dpapria) seems to emphasize
the quality of the thing spoken
of. Such a thing as sin.
ov ydp ecrre] With a deep
insight into the heart, the sub
stitution of a system of grace
(free, gratuitous, acceptance) for
one of law is spoken of as a
motive not for greater licence
but for greater holiness. Com
pare I Cor. xv. 56, rj Se 8vvap.is
ttjs apaprias o vdpos.
vird vdpov... vird X^P1"] -F°r
viro, see note on iii. 9, vcp dpap
riav. 15. n' ovv] What is the
inference ? Not under a law,
but under a system of grace,
what use shall we make of this
freedom? See vi. 1.
apdpTrj'criopev] For the mood,
see note on vi. 1, impiviopev.
For the form rjpdpTrjcra, on v.
14, a/xaprrjcravTas.

126

nPOS PftMAIOYS.

1 6 vopiov dXXa inrb X^PIV '•> W yevoiTO. ovk oiSaTe
oti ip irapicrTdveTe eavTOVs SovXovs ets viraKorjv,
SovXoi icrTe to viraKOveTe, yjtoi dpapTias eis
17 QdvaTOV, rj vrraKofjs eis SiKaiocrvvrjv ', XaP19 ^e
Tip Qeip, on r'jTe SovXoi ttjs dptapTias, virrjKOv-
craTe Se in KapStas els ov irapeSbdrjTe tvttov

16. Or omit els Q6.va.rov.

16. ovk oiSare on] A phrase
used in appealing to some well-
known and almost self-evident
truth. With the exception of
this passage, and xi. 2 (where it
is slightly varied), its use by St
Paul is confined to the 1st
Epistle to the Corinthians, where
it occurs very frequently. See
1 Cor. iii. 16. v. 6. vi. 2, 3, 9,
15, 16, 19. ix. 13, 24. Also
James iv. 4.
to irapicrrui'cre eavrovs k.t.X.]
The stress is on SovXoi. You
have your choice of masters; but
a master you must have, and
when you have chosen your
master, you cannot help obeying.
Compare, for the general idea,
Matt. vi. 24, ovSels Svvarai Svcri
Kvpiois SovXevciv ... ov Svvao-^E
©eip SovXevav Kal paptova.
eis vrraKorjv] Unto; with a
view to, for the purpose of.
tjtoi...tj] The strengthened
form rjrot (in such statements)
usually expresses the greater
probability of that alternative
to which it is prefixed. As if
St Paul would say, The service

of sin is the more common choice
of the two for a fallen being.
apaprias ... vvtokotjs] The
choice offered is that between
the service of sin and the ser
vice of obedience; that is, of
obedience to the right master.
We might express it as between
sin and duty. For vrraKorj in
this sense, compare 1 Pet. i 14,
tos retcva vrraKorjs.
els pavaTov...eZs StKaioo-wrjv]
Unto, as the tendency and re
sult of the respective services.
17. xaPts ^ T<j> ©eip] vii.
25. 1 Cor. xv. 57. 2 Cor. ii. 14.
viii. 16. ix. 15.
on r;re...v7rrjKovo-are Se] See
note on iv. 19, Karevdrjcrev. In
classical Greek the sense would
have been made clear by the
addition of pev after tjte. Ye
were indeed bondmen of sin, but
ye obeyed, <fcc. Though (whereas)
ye were once slaves of sin, yet
now, &c.
VTTTjKoijo-aTE] A single act,
at the time of conversion.
iK KapSids] Deut. iv. 29, LXX.
ii SXrjs rrjs KapStas crov. xvi.

VI. i6— 19.

127

StSa^rjs" eXevdepiodevTes Se diro Trjs dpiapTias 18
iSovXcodrjTe Trj SiKaiocrvvrj- dvdptoirivov Xeyco 19
Std Trjv dcrdeveiav Trjs crapKos vpiov ibcrirep yap

18. Or omit Si.

5, &c. Compare eK ipvxrjs, Eph.
vi. 6. Col. ih. 23.
ets ov irape8dc?rjre tv7tov] For
Tvirio StSa^rjs Ets ov irapeSdBrjTe.
The phrase is peculiar. We
might have expected no irapaSo-
Bivri vptvTvirip StSaxrjs (as 2 Pet. ii.
21, ttjs irapaSoBeio-rjs avrois ayt'as
eVroX^s. Jude 3, ttj arrai irapa-
So&eierrj rots aytots irtorei). But
the form here is, a pattern of
doctrine unto which you were
handed over (as your law and
rule of life). The common
phrase irapaStSdvat ets xe'pds nvos
(as Prov. xxx. io, LXX. pr) irapa-
Stos olKerrjv eis xe'Pas Seo-iroTOv)
is here applied to the surrender
of the Christian man to that
system of instruction which is
to order and govern his being.
For tvitos see note on v. 14.
StSaxrjs] xvi 17, ttjv 8i8axr)v
r;v vpeis i/xdBere. Tit. i. 9, tov
Kara rrjv StSaxrjv ino-Tov Xdyov.
2 John 9, ev ttj SiSaxg tov Xpi-
crrov. 18. eXevfepcoflevTes Se'] The
same alternative as in verses
13, 16, 19, 20, 22. In verses
II and 22, dpapria is opposed
to ®eos. In verse 16, to vira-
kotJ. Here, and in verse 20, to
SiKaiocrvvTj. In verse 1 9, dpapria

is replaced by aKaBapcrla ko.1 avo-
pia. For the figure iXevBepioBiv-
res, compare viii. 2. John viii. 3 2
- — 7,6, rj dXrjBeia iXevBepiocrei vpds
. . .irds 0 iroitov ttjv dpapriav SovXos
ecttiv ttjs apaprias... iav ovv d
vios vpds iXevBepiocrrj, ovnos eXev-
0epoi ecrecrBe. Gal. V. I.
19. dvBpioTnvov Xeyco] / say
a human thing because of tlie
infirmity of your flesh. In other
words, I employ a human com
parison (that of slavery and
emancipation) in consideration
of that weakness of spiritual ap-
preliension which belongs to your
condition as men in the body.
See Gal. iii. 15, dSeXepoi, Kara
avBpioirov Xiyto' dptos dvBptorrov
KCKvpiopivrjv SiaBrjKTjv K.T.X.
ttjv acrBiveiav rrjs crapKos]
viii 3, rjoBivei Std rrjs crapKos.
Heb. vii. 28, dvBpiorrovs ... e^ov-
ras dcrBeveiav.crapKos] The term o-dp£ may
be taken literally here, not as
involving any reproach. Com
pare, for example, 2 Cor. iv. 11,
where ev ttj Bvrjrfj crapKi rjpiov
is used as synonymous with iv
no criopan rjpiov in verse 10.
See 2 Cor. vii. 5, ovSepidv eo-xrj-
Kev dvecriv tj crdp£ Tjpcov. X. 3, e'v
crapKt ydp ireptiraTovvres. Gal,

128

npos PQMAIOY2.

irapecrTrjcraTe Ta pieXrj vpiov SovXa Trj aKadap-
cria Kal Ttj dvopia eis Trjv dvo/Jtiav, ovtios vvv

19. Or omit ets tt\v avoplav.

ii. 20, o Se vvv £10 ev crapKi. Phil.
i. 22, 24, ei Se to tfjv iv capKt. ..
to Se iiripiveiv iv ttj crapKi k.t.X.
Col. i. 22, 24, ev np crtapan Trjs
crapKos avrov . . . avTavaTrXrjpto rd
vcrTeprjpara nov BXiipeiov tov ~Xpi-
errov ev rrj crapKi pov. It is only
when the crdpKivos (iv crapKi,
carneus) becomes crapKiKos (Kara
crdpKa, carnalis), that the crdpi
becomes a term of reproach, in
cluding all that thwarts and
opposes the irvevpa, as in Gal.
v. 19 — 21, where amongst rd
epya ttjs crapKos Sire enumerated
not only aKaBapcrla, peBai, Ktopot,
but also epts, £rjXos, Bvpoi, cpBdvoi.
iocr;rep ydp] A reason for
the words dvBpiorrivov Xeyio. I
say, a human comparison : for
I say this : -.4s you were once
slaves to sin, so now enslave
yourselves to righteousness.
irapecrTrjcraTe] The tense ex
presses the old life under the
figure of a single act of self-
surrender to the service of sin,
in contrast with that opposite
act of decisive self-devotion to
which he here summons them.
aKa^apcria] The substantive
occurs nine times hi St Paul's
Epistles, and but once besides
(Matt, xxiii. 27). The adjec
tive aKaBapros is used (1) of

ceremonial defilement, in Acts
X. 14, koivov Kat aKaBaprov.
xi. 8. Bev. xviii. 2, iravros
dpviov aKaBaprov ko.1 pepicrrjpe-
vov. (2) Of the absence of
Christian consecration, in 1 Cor.
vii. 14, eirei dpa rd TeVva vptov
aKaBaprd icrnv, vvv Se dytd icrriv.
(3) Of moral defilement, in 2
Cor. vi. 1 7, aKaBaprov prj drrre-
crBe. Eph. v. 5, aKaBapros rj
irXeoviKTTjs. Bev. xvii. 4. (4)
As a characteristic epithet of
evil spirits, in 23 passages of
the Gospels, Acts, and Bevela
tion. dvopia] Fc*. avopos, see note
on ii. 12, dvdptos. The distinc
tive sense of dvopia is disregard
of law; sin viewed as insubordi
nation to rule. It is used (1)
as the opposite of SiKaioo-vvrj, in
2 Cor. vi. 14, tis ydp peroxrj
SiKaioowTj Kat dvopia; (2) As
the companion of viroKpuris, in
Matt, xxiii. 28. (3) As equiva
lent to dpapria, in 1 John iii.
4, Tas o irotiov ttjv dpapriav Kal
ttjv avopiav iroiei, Kal rj dpap
Tia icrriv tj dvopia. And thus
in Matt. vii. 23. xiii. 41, irdvra
ra crKavSaXa ko.1 tovs iroiovvras
ttjv avopiav. xxiv. 1 2. Bom. iv.
7. 2 Thess. ii. 7. Tit. ii. 14.
Heb. x. 17.

VI. 20 — 22.

129

irapacrTrjcraTe t« pieXrj vpiov SovXa Trj StKaio-
crvvrj els dyiacrpov. ore yap SovXoi rjTe Trjs 20
dpiapTias, iXevdepoi rjTe Trj SiKaiocrvvrj. Tiva ovv 2 1
icapirbv ei'^eTe to'tc icp' o'ts vvv iiraitrxwecrde ;
to yap TeXos iKeiviov BdvaTos. vvvl Se iXevde- 22
11. Or t6 pev y.

els ttjv dvopidv] Unto (so as
to practise) iniquity.
els dyta<rp.dv] Unto consecra
tion or sanctification. The ter
mination strictly indicates the
act (as distinguished from the
effect) of consecrating. Compare
paxapicrpos (iv. 6), ireipacrpds
(Matt, vi 13), pavno-pds (Heb.
xii. 24), dSvppds (2 Cor. vii. 7),
&c. Tlie self-presentation to
righteousness is spoken of as
leading to sanctification, that is,
to an entire consecration of the
man by God Himself to be His
only. For dy iao-pds see also 1 Cor.
i. 30, iv Xpio-rcp 'Irjo-ov, 6s iyevrjBrj
...dyiacrpds Kal diroXvrptocris. I
Thess. iv. 3, 4, 7, tovto ydp
ecrnv BeXrjpa tov ®eov, o ayta-
crpds vpiov... iv ayiacrpcp Kai nprj
...ov ydp eKaXecrev Tjpds o ®eos
e7rl aKaBapcria dXXd iv ayiacrpcp.
2 Thess. ii. 13, ev dyiacrpio irvev
paros. 1 Tim. ii. 15. Heb. xii. 14,
8ttoKere...Tdv dytao-pdv, ov xu>Pl<i
ovSets dif/erai tov Kvpiov. I Pet.
i. 2. 20. ore ydp] A reason for
the above exhortation. This act
of self-subjugation to righteous
ness is necessary ; for there was

a time when, being bondmen of
sin, you were free men in rela
tion to righteousness.
21. n'va ovv Kapirdv] Have
you any cause to regret the
change? While you served sin,
you were free from the restraints
ofrigldeousness : well tlien, was it
a happy life ? Did it repay you ?
ovv ... rdre] The English
Version omits one of these :
What fruit had ye then, &c.
should be, What fruit then had
ye then, &c.
Kapirdv] Produce; and so
profit. See i. 13, tva nvd Kap
irdv crxio Kal iv vpiv.
icf> 01s] That is, eKEt'vtov
(compare Phil. i. 22, Kapiros
epyov) icp' ots.
icp' ots vvv eirato-xvveo-c5e]
Eph. V. 12, rd yap Kpvtprj yivd-
peva vtt avriov aicrxpdv icrriv Kal
Xe'ystv. Phil. iii. 19, Kal rj 80'fa
Iv ttj aicr^vvrj avriov.
eiraicrxvvecrc5e] Here with
en-t, as in Isai. i. 29, lxx. Kal
e7rato-xwc5Tjo-ovTat Eirt rots ktjttois
avriov. Elsewhere (1) with an
accusative, as in i. 16. Mark viii.
38, os ydp edv eiraicrxw^rj pe
k.t.X. (2) with an infinitive, Heb.

130

IIPOS PQMAIOYS.

pcodevTes diro Trjs dptapTias, SovXiodevTes Se Tip
Qeip, e^ere tov Kapirbv vpiiov eis dyiacrpiov, to Se
23 tcAos Z^iorjv alwviov. Ta ydp d\jsiovia Trjs dpiap-
Tias QdvaTos' to Se ^a'otOT/a T°v Qeov ^torj al-
tovios iv XpicrTtp 'hjaov Tip Kvpiio rjpiiov.
VII. 1 "H dyvoeiTe, aSeXcpoi, yiviocrKOVtriv yap vopiov

ii. II, ovk evraicrxwErai d8eXc/>ovs
avrovs KaXeiv k.t.X. (3) with
accusative and infinitive, Heb.
xi. 16, ovk eirato-xdverat avrovs
o ©eos ©eds iiriKaXeicrBai avnov
k.t.X. (4) absolutely, as 2 Tim. i
12, aXX' ovk irraicrxvvopai.
to ydp reXos] Beason for the
negative implied in the preced
ing question. What fruit? None:
worse than none: for, ifcc. Com
pare 2 Cor. xi. 15, tov to reXos
ecrrai Kara rd epya avriov. Phil.
iii. 19, iov rd reXos drridXeia.
Heb. vi. 8, tjs to TeXos eis KaS-
onv. 1 Pet. iv. 17, Tt to te'Xos
nov aireiBovVTiov no tov ©eov ev-
ayycXiio; If the reading is, to
pev ydp, it implies a (sup
pressed) contrast following, as
to the present consequences of
sin. 6dvaros] In every sense :
natural death, spiritual death,
eternal death.
22. vwi] See note on iii.
21, vvvil
Kapirdv... to Se Te'Xos £corjv]
John iv. 36, Kai crvvdyei Kapirdv
els t,iorjv alioviov.
23. rd ydp] Sin gives
wages; the ruin which follows

it is fairly earned; but the
Christian's reward is, after all,
a gift. See Luke xvii. 10, drav
iroirjcrrjTe iravra rd Siarax^evra
vpiv, Xiyere on SovXoi dxpetoi
icrpev k.t.X.
dipiovia] From dij/ov, fish
(Num. xi. 22, LXX. rj irdv to
oi//os ttjs BaXdcrcrrjs crwaxBrjcrerai
avrois), or meat (Tobit vii. 9,
Kal eBvcrav Kpldv irpoj3driov, Kal
irape&rjKav d\jja irXeidva), comes
the compound di/wiov, provi
sions (supplies) given in remu
neration for service, whether (1)
generally, as 1 Esdr. iv. 56, Kal
irdcrt tois eppovpovcri ttjv irdXiv
eypa\]/e Sovvat avrois KXrjpovs Kai
dtj/iovia. 2 Cor. xi. 8, XaySiov
oi]/toviov irpos rrjv vpiov SiaKoviav
k.t.X. or (2) specially, as mili
tary pay : 1 Mace. hi. 28, Kal
eSiokev dif/iovia rais Svvdpecnv av-
tov eis eVtavrdv. xiv. 32. Luke
iii. 14, apKeitrBe tois dij/ioviois
vpiov. I Cor. ix. 7, n's orpaTeve-
Tat iSt'ots dxptoviois irori;
Xapicrpa] See note on i. 11,
Xapicrpa irvevpanKov.
£107) aitovtos ev Xpiorip] I John
V. II, 12, £iotjv aiiovtov eStoxev
rjpiv d ©eds, Kal avrrj rj £107) ev

VI. 2 3— VII. 2.

131

AaAciT, oti 6 vopios Kvpievei tov dvdpioirov icp'
ocrov xp°vov £17 ; r) yap viravSpos ywrj Tip ^iovti 2
dvSpl SeSeTai vopip' iav Se dirodavrj d dvrjp,

no vitp avrov Earn', o ex<ov tov
vidv Ixet ttjv £iotjv k.t.X.
VII. 1—6. *H dyvoEirE, dSsX-
cpoi] The statement in vi. 14,
ov ydp eote vird vdpov (which has
been cleared, in verses 15 — 23,
from its apparently antinomian
consequences) requires further
explanation and proof. There
is also, as usual, a nearer link
of connection between the two
chapters. The words of vi. 23, to
Xapicrpa tov ©eov, and ev Xpi
orip 'Itjo-gv, imply of themselves
that the Law is not the ground
of man's acceptance. This then
is the train of thought. It does
not follow, because a person has
once been under a certain obli
gation, tlw,t therefore that obliga
tion should be perpetual. A wife,
for example, is bound to Iter hus
band while lie lives: but his death
releases her. Death breaks all
such bonds : whether it be the
death of the person bound, or of
tlie person to whom tlie other is
bound. Thus, while the more
precise application of the com
parison would have introduced
the idea of the death of the Law
(the vitality of which consisted
only in its being God's ordi
nance for man), it better suits
the language of the previous
chapter to speak of our death,
as anticipated and foreshown

in Christian Baptism. Over us,
as dead and risen men, the Law
has lost its hold.
1. rj dyvoeire] Tliere is no
thing shocking ,in the assertion
that we are no longer under the
Law. You all know that the
power of tlie Law — of any law — ¦
over man, ceases at death. And
we are dead. See vi. 3 — -11.
vdpov. . .0 vdpos] To persons
acquainted with a law . . . that
tluit law, &c.
2. rj ydp viravSpos] I Cor.
vii. 39, yvvr) Se'Serat icp ocrov
Xpovov £tj o avrjp avrrjs' iav Se
KoiprjBfj d dvrjp, iXevBipa icrriv
u) 0eXei yaprjBrjvai.
viravSpos] Num. v. 29, LXX.
to dv irapafirj rj ywrj viravSpos
ovcra. Prov. vi. 24, 29. Ecclus.
ix. 9. xii. 21.
no £iovn dvSpi] To the (still)
living husband.
SeSerai vdpio] Has been bound
by a law. The dative indicates
the fetter, or instrument of the
binding. Thus Mark v. 3, 4, ovSe
aXvcrci ovketi ovSeIs eSwaTO avVdv
Srjcrai, Sid to avrov iroXXaKis ire-
8ats Kat dXvo-eo-tv SeSeo-^ai k.t.X.
John xi. 44, SeSepe'vos tovs irdSas
Kal rds xdpas Keipiais. Acts xii.
6, SeSepevos dXvcrecriv Svcrtv. xx.
22, SeSepevos eyed Tto irvevpari.
xxi. ^.
vdpto...Tov vdp.ov] By a law

132

I1P02 PQMAIOY2.

3 KaTrjpyrjTai diro tov vopiov tov avopos. apa
ovv Xwvtos tov dvSpbs fiot%aAts xPrWACtT'ia~eL ^av
yevrjTai dvSpl eTepip' edv Se airodavrj 6 dvrjp,

...from that law of (belonging
to, binding her to) the husband.
KarrjpyrjTai dird] The perfect
expresses, she is at once (by the
very fact of his death) discharged
from the law of the husband.
For Karapyeiv see note on iii. 3,
KaTapyrj'o-ei. From the sense of
abolishing, destroying, comes that
of cutting off or severing from :
as here, and verse 6. Compare
Gal. v. 4, KarrjpyrjBrjTe aird Xpi-
crrov. 3. dpa ovv] This combina
tion is peculiar to St Paul.
See verse 25. v. 18. viii. 12.
ix. 16, 18. xiv. 19. Gal. vi. 10.
Eph. ii. 19. 1 Thess. v. 6. 2
Thess. ii. 15.
Xprjparicrei] The verb p^prjpa-
n'£eiv, to transact business, is
sometimes (1) absolute, as in
I Kings xviii. 27, LXX. prjirore
Xprjparit,ei avros, rj prjirore KaB-
evSet avrds k.t.X. and by a
peculiar and post- classical idiom
comes to mean, to transact busi
ness as (under tlie name of), and
so to pass for, to be called, &c.
as here, and Acts xi. 26, eye-
veTO Se...xprjpartcrai te irp. ev
'Avnoxeia tovs paBrjrds Xpiori-
avovs. Sometimes (2) it is fol
lowed by nvt or rrpds nva (tlie
person dealt with), with or with
out an accusative of the business

transacted. Sometimes (3) it
has an accusative of the person
dealt with, or (in the passive)
has the person dealt with for its
nominative. In Scripture it is
specially used (in all construc
tions) in a sacred sense, of the
communications of God with
men in the form of revelation,
admonition, or direction. Thus
(1) Jerem. xxv. 30, lxx. Kv
pios dep' vij/TjXov XPTjpanet. Heb.
xh. 25, ei ydp eKeivot ovk iiiepvyov
im yrjs irapairrjo-apevoi rov XPV'
parltpvra k.t.X. (2) Job xl. 8,
oiei Se pe dXXcos crot KE^prjpa-
TiKEvai ; Jerem. xxvi. 2, Kal
XprjpaTieis irdcrt tois 'IovSaiois. . .
airavTas tovs Xdyovs ovs ervviraid
croi avrois xpTjpano-at k.t.X. xxx.
2, iravras tovs Xoyovs ovs exprj-
pdricra irpos ere. Luke h. 26,
Kat rjv avrip Kexprjpano-pevOv vird
tov irvevparos tov dyiov. (3)
Matt. ii. 12, 22, Kat xPyllxaTl~
crBivres Kar ovap pr) dvaKapij/ai
irpos HpidSrjv . . . xpTjpano-^eis Se
KaT ovap dvexioprjcrev els rd piprj
rrjs TaXiXaias. Acts X. 2 2,
KopvrjXtos eKarovrdpxrjs ... exprj-
paricrBrj vrro dyyeXov dyiov pera-
irip^/acrBai ere. Heb. viii. 5, KaB
ios KexprjpaTicrTai Miovcrrjs piX-
Xiov imreXelv rrjv crKrjvrjv. XX. 7,
iticttei xpTjparicrt'els Ntoe irept nov
prjSeirto jSXeiropevtov. From this

VII.

4-

133

iXevdepa ecrTiv diro tov vopov, tov prj elvai
avTrjv pioixaXiSa yevopevtjv dvSpl erepcp. iocrTe, 4
dSeXcpoi p.ov, Kal vpeis idavaTiodrjTe Tip vopcp

usage is derived xpTjpano-pds, a
Divine communication, xi. 4.
2 Mace. ii. 4.
ye'vrjrat dvSpt] Buth i. 12,
13, LXX. yeyrjpaKa tov prj elvai
av8pi...ecm pot virdo-rao-ts tov
yevrjBrjvai pe dvSpt. ..rj avrois Ka-
TacrxeBrjcrecrBe tov prj yevicrBai
avSpi; tov pr) elvai] For the sake of
her not being (to prevent her
from being), &c. It is given as
the humane and merciful object
of the freedom spoken of. See
note on i. 24, tov dnpd^ecrBai.
Also vi. 6, tov prjKeTi SovXevetv
rjpds ttj dpapria. viii. 12, rov
KaTa crdpKa tflv.
4. wore] So tliat. Apply the
same rule to the subject now be
fore us, and what is the result ?
This. For this use of coo-re
with the indicative, compare
vii. 12. xih. 2. Matt, xii
12, 100-re eiecrnv tois o-d/3j3ao"iv
KaXtos 7TOieiv. xix. 6, tooTeovKen
eio-iv Svo dXXd crdpi pia. xxiii.
31. Mark h. 28, 100-re Kv
ptos eoriv o vids tov av&ptorrov
Kal tov eraj3j3d.Tov. X. 8. I Cor.
hi. 7) tocrre ovre 0 epvrevtov icrriv
ri k.t.X. vii. 38. xi. 27. xiv.
22. 2 Cor. iv. 12. v. 16, 17,
tocrre rjpeis airo tov vvv ovSiva
ot8apev...iooTe et ns e'v Xptcrrtp,
KatvTj ktictis. Gal. hi. 9, 24, tocrre
V. K,

d vdpos TaiSayioyds rjpiov yeyovev.
iv. 7, 16, tocrre ixBpds vpiov ye-
yova dXrjBeviov vpiv;
Kal vpsts] Ye also; as well
¦ as those whose conjugal obliga
tion has been broken by death.
The precise comparison would
have been, As the death of the
husband releases the wife, so the
death (abolition) of tlie Law has
released you. But the latter
clause is reversed (to suit the
view of chap, vi.), and becomes,
not, Tlie Law is dead to you,
but, You are dead to the Law.
See note on verses 1 — 6.
iBavanoBrjre no vdpto] Were
put to death in relation to tlie
Law. See note on vi. 2, direOd-
vopev. United as you are to
Christ, you died when He died.
And death breaks the fetters of
law. Law is not made for the
dead man, but for the living :
and not for the risen man, but
for the man in flesh. For #ava-
tovv, see viii. 13, 36. Matt. x.
21. xxvi. 59, dirtos avrov Bava-
tiouovctiv. xxvii. I, ioote 0ava-
Tojcrat avrov. Mark xiii. 12.
xiv. 55. Luke xxi. 16. 2 Cor.
vi. 9. I Pet. iii. 18, pWaraflels
pev crapK.1 t/ooiTOirjBds Se irvevpari.
It occurs about 140 times in
the Septuagint. M

134

LTP02 PfiMAlOYS.

Sid tov criopaTOs tov XpitTTov, ets to yevecrdat
vpds eTepcp, Tip e'tc veKpiov iyepdevTi, 'iva Kapiro-
5 cpoprjcriopev Tip Qeip. ore ydp rjpev ev Ttj crapKi,
Ta iradrjpaTa tiov dpapTiiov Ta Sia. tov vop.ov

Sid tov o-idparos tov Xpicrrov]
Through (by means of) the body
of Christ. You were put to
death by means of the putting to
death of Christ's body. See
Eph. h. 1 6. Col. i. 22, ev np
crtopari ttjs crapKos airov Sid tov
Oavdrov. Heb. x. io, Sid ttjs
irpocrcpopds tov crioparos Irjcrov
Xpicrrov. I Pet. ii. 24, dvrj'veyKev
ev rio crtopari airov iirl to fvXov.
yevicrBai eripto . . . KapTroepoprj-
criopEv] The figure of marriage
is still continued. For Kapiros,
in the sense of offspring, see
Gen. xxx. 2, lxx. Psal. cxxvii.
3. cxxxh. n. Jerem. xii. 2,
ETEKVoiroirjcrav Kai iiroirjcrav Kap
irdv. Lam. h. 20. Mic. vi. 7,
irpiOTOTOKa pov... Kapirdv KoiXias
pov. Luke i. 42. Acts ii. 30.
Union with Christ in His death
involves union with Christ in
His life after death: and that
union is a productive union to
the glory and praise of God.
For the sense of Kapirocpoprjcriopev
compare Gal. v. 22, d Se Kaprros
tov irvevpaTos icrriv dyaTrrj, X'V*)
elprjvrj k.t.X. For the word,
Hab. in. 17, lxx. 8idn o-vktj ov
KapTToepoprjcrei k.t.X. Matt. xiii.
23. Mark iv. 20, 28. Luke
vih. 15. Col. i. 6, 10, ev iravri
epyio dyaBio Kapirodjopovvres.

5. ore ydp rjpev] For when
we were in the flesh. When our
existence was contained within
the flesh. When we had no other
life than that which is lived
within tlie confines of tlie flesh.
St Paul elsewhere speaks of
himself as still ev o-apKl tfov
(Gal. ii. 20), ev crapKi irepitrartov
(2 Cor. x. 3), &c. but always in
contrast with the higher life, of
grace and of the Spirit, which
made the etvat ev ttj crapKi, the
flesh-contained being, no longer
descriptive of his condition as
a whole. See, for example, 2
Cor. iv. II, tva Kat tj £iotj tov
'Irjo-ov cpaveptoBrj iv rrj Bvrjrrj
crapKi rjpiov.
to iraBrjpara nov dpapniov]
See Gal. v. 24, oi Se tov XpioTov
iTjcrov ttjv crdpKa icnavpiocrav crvv
rots iraBrjpacriv Kal rais imBv-
piais. In these two instances,
irdBrjpa, which is elsewhere (viii
18. 2 Cor. i. 6. Col. i. 24. 2
Tim. iii. n. Heb. x. 32. 1 Pet.
v. 9) suffering, whether bodily,
mental, or spiritual, receives
from the context the idea rather
of passion (like irdBos, i 26.
Col. iii. 5. 1 Thess. iv. 5).
rd Sid tov vdpov] Compare
v. 20, vdpos Se irapeio-rj\65ev tva
irXeovdcrrj to irapdirnopa. I Cor,

VII. 5, 6.

135

ivrjpyelTo ev to?s peXecriv rjpiov els to Kapiro-
(popijcrai Tip davaTip' vvvl Se KaTrjpyrjdrjpiev diro 6

xv- 5^) tj Se Svvapis ttjs apap
rias d vdpos. For the develope-
ment of the paradox, see verses
7—25- evrjpyeiTo] From evepyds, at
work (Ezek. xlvi. 1, lxx. ei
rjpipas rds ivepyovs, the six work
ing days, opposed to ev Se ttj
rjpipa nov o-aj3/3dnov), comes the
verb evepyeiv, to work or ope
rate. (1) Transitively, as Prov.
xxi. 6, d evepytov BrjcravpicrpaTa
yXiocrcrrj \]/evSei. xxxi. 12, evepyet
ydp ra dvSpt ayaBdv. Isai. xii.
4, n's ivrjpyrjcre Kal irroirjcre ravra ;
1 Cor. xii. 6, 11, ko! d ovtos
©eds d ivepyiov rd iravra iv
irdcriv... iravra Se ravra ivepyei to
ev Kat to airo irvevpa. Gal. ih.
5, d ovv... evepytov Svvapeis ev
vpiv. Eph. i. 11, 20, tov Ta
irdvra ivepyoivros-.-yv ivrjpyrjcrev
iv ra Xpiorip. Phil. ii. 13, o
ivepyiov iv vpiv Kai to BiXeiv
k.t.X. (2) Intransitively, as
Wisdom xv. 1 1, tov epirvevcravra
avrip xj/vxfjv ivepyovcrav. xvi. 17,
ev ra irdvra crfSewvvri vSan
itXeiov evrjpyet to irvp. Matt.
xiv. 2, Sid tovto at 8wdp.eis
ivepyovcnv iv avrio. Mark vi.
14. Gal. ii. 8, d ydp evepyrjcras
lUrpio . . . evrjpyrjcrev Kal ipoi. Eph.
ii 2, tov irvevparos tov vvv ivep-
yovvros ev tois vtots ttjs airei0eias.
Phil. ii. 13, Kal to BiXeiv Kal to
evepyeiv. And so evepyeto-0ai al

ways : as here, and 1 Esdr. ii. 18,
Kai eirei ivepyelrai ra Kara tov
vaov. 2 Cor. i. 6, ttjs evepyov-
pevrjs iv viropovrj K.T.X. iv. 12,
d Bavaros iv vpiv evepyetrai. Gal.
v. 6, iricrns 81' dydirrjs ivepyov-
pivrj. Eph. iii. 20, Kara ttjv
ovvapw Trjv ivepyovpivrjv iv rjjxiv.
Col. i. 29, Kara ttjv evepyetav
avrov rrjv ivepyovpivrjv iv ipol iv
Svvdpei. 1 Thess. ii. 13, Xdyov
©. 6s Kat evepyevrai iv vpiv Tots
ir tore v over tv. 2 Thess. ii. J, to
yap pvcrrr/piov rjSrrj evepyetrai ttjs
avopias. James v. 16, Sirjcns
SiKaiov ivepyovpivrj. St Paul
generally (but note an exception
in the second eVepyeiv of Phil.
ii. 13) uses evepyeiv of the work
ing of God (and the evil spirit,
Eph. ii. 2), evepyeto-65at of human
or mental agencies.
ev tois] As the field in which
they acted. James iv. 1, nov
rjSovcov vjxiov nov OTparevope'vioy
ev tois piXecnv vpiov.
ra tfavdral As the fruits of
union with Christ are said
(verse 4) to redound to the
glory of God, so those of our
evil nature are said to augment
the triumph, as it were, of
Death ; of misery and ruin here
and hereafter.
6. KaTTjpyTj^rjpev] See note
on verse 2. The aorist indicates
that the release spoken of took
M2

136

nPOS PQMAIOYS.

tov vopiov, dirodavovTes iv 16 KaTeixopeda, wcttc
SovXeveiv rjpias ev KaivoTtjTi irvevpaTos Kai ov
iraXaioTrjTi ypdppaTOS.
7 Tt ovv ipovpev ; d vopios dpiapTia ; prj ye-

6. Or omit r)pas.

place at the moment of union
with Christ in conversion and
baptism. dirodavovTes ev to] That is,
ekeivio ev 10. By having died in
relation to that thing wherein
we were held fast ; that is, the
Law. For iv, see note on iii.
19, tois ev no vdpto. Compare
Gal. ii. 19, Sid vdpov vdpto
airiBavov k.t.X. The English
Version (that being dead wherein
we were held) is made from the
unsupported reading diroflavdv-
tos. That law in which we
were held having itself died.
But see notes on verses 1 — 6,
and on verse 4.
KaTEixdp£#a] See note on i
18, nov ttjv aXrjt^Eiav. For the
sense, compare Gal. iii. 23, vird
vopov ecppovpovpeBa avyKXeidpe-
voi. iv. 3, V7rd Ta aroixeia tov
Kocrpov rjpev SeSovXiopevoi.
locrre] The result and object
of this death to the Law is, not
our freedom from God's service,
but a change in its nature.
iv Kaivdrrjri] Literally, in
newness of (belonging to) spirit,
and not in oldness of (belonging
to) letter. In a new state, of
which the essence is spirit, a new

spirit, a soul quickened and ani
mated by the presence of the
Holy Spirit, instead of that old
state, of which the characteristic
was obedience to a written enact
ment. See note (with references)
on ii. 29, ev irvevpari ov ypap-
pan. For Kaivdrrjs, and the con
struction, see note on vi. 4, iv
KaivoTTjn £torjs. For iraXatoTTjs
(only found here) compare 2
Cor. iii. 14, Trjs TaXaids Sia&jKTjs.
Heb. viii. 1 3, e'v rap Xeyeiv Kaivrjv
irewaXaiioKev rrjv irptorrjv to Se
iraXaiovpEvov Kal yrjpduKov Eyyvs
acpavicrpov. 7 — 25. n' ovv k.t.X.] The
expression in verse 5, rd iraBrj-
para tiov dpapniov Ta Std rod
vdpov, might seem to impugn
the holiness of the Law of God.
But it is not so. The fault
lies, not in the Law, but in the
condition of the human will.
The nature of the struggle be
tween law and inclination is
described; how it is that tj
evtoXtj tj e!s tforjv becomes event
ually sis Bdvarov.
7. n' ovv] When I speak of
sinful passions working through
the Law, I do not mean that the
Law is sin, or can reasonably be

VII. 7, 8. 137
voito' dXXa Trjv dpapTiav ovk eyviov el p.rj Std
vopov Trjv tc yap eiridvplav ovk rjSeiv, el prj 6
vopios eXeyev, Ovk iiriQvpr'jcreis. dcpopp.r)v Se 8
Xa(3ovcra rj dpiapTia Std Trjs ivToXrjs KaTrjpyd-

charged with causing sin : but
this I say, that by the Law is
the knowledge of sin. See iii. 20,
and note on Sid ydp vdpov.
aXXd] After prj yivoiro, as in
verse 13 and xi. 11. Nevertlie-
less this we shall say. The
Law does not create sin. Sin,
the radical evil, self-will and
estrangement from God, is there,
in the heart, all along. But
the Law reveals, and (hi a cer
tain sense) provokes it.
ovk eyvtov el prj] I know not
sin except by means of a law.
I only came to tlie knowledge of
sin by the instrumentality of a
revelation of duty.
rrjv re ydp] One example of
the operation of a Divine Law,
drawn from the tenth command
ment. The te (both) is put as
if another example were to fol
low with Kal.
ovk rjSeiv, e! prj] I knew not
unless the Law was saying. I
only kneio by tlie Law saying.
My knowledge (consciousness) of
desire, as a restless unruly force
within, was due to its prohibi
tion by the Law.
eXeyev] Exod. xx. 17, LXX.
The imperfect seems to express
the reiteration of the prohibi
tion, in every hearing and read

ing of the Decalogue. The Law
ivas saying ; kept saying.
8. dcpopprjv Se Xaj3ovcra] Sin,
having got a starting-point by
means of the commandment, &c.
Sin, the essence of which is the
self-will existing and acting in
independence of the will of God,
avails itself of the Divine pro
hibition as an opportunity of
open rebellion. It was so in
the first transgression : Gen. iii.
I, ifcc. Tt on etirev d ©eds, ov pTj
epayrjre k.t.X.
dcpopprjv] Properly, (1) a
start or setting out : (2) a start
ing-point; and, especially in
military matters, a base of opera
tions : (3) an occasion or oppor
tunity, pretext or excuse. It is
once used in the Septuagint ;
Ezek. v. 7, avB' tov tj dtpoppr)
vpiov iK nov eyviov k.t.X. (ap
parently hi the sense, You made
the surrounding nations your
excuse for breaking my statutes).
2 Cor. v. 12, dcpopprjv SiSdvTES
vpiv KavxrjpaTos virep rjpiov. xi.
12, iva eKKoij/10 ttjv dcpopprjv Tiov
BeXdvrtov dcpopprjv. Gal. V. 13,
jtdvov prj Trjv iXevBepiav eis dcpop
prjv ttj crapKi. 1 Tim. v. 14,
prjSeplav dcpopprjv SiSdvat Tip
dvTiKeipe'vco k.t.X.
rj dpapria] The article ex-

138 nPOS PQMAIOY2.
craTO ev ipiol iracrav iiriBvpiav. %tt)/)ts yap vo-
9 pov dpapria veKpd. iyio Se e^iov %wots vopiov

presses sin as a whole; sin in
' its combined and collective form
within. Sid ttjs evroXrjs] To be taken
with Xa/Sovcra, not with Karrjp-
yderaro. See verse ii.
KarrjpydcraTo] See note on
iv. 15, Karepya£erai.
Xiopis ydp vdpov] Sin requires
a law, a revelation of duty, a
system of commands and prohi
bitions, to give it vitality. In
essence and principle (see note
on dcpopprjv Se Xa/iovcra) sin is
prior to, and lies deeper than,
the act of disobedience : where-
ever there is alienation from
God, there is sin : but it lies
as a dormant, dead thing with
in, waiting for the touch of
law to animate it into resist
ance. 9. eyid Se] Taken literally,
the description would be some
what ideal; true of the race
rather than of the individual.
It would represent the case of a
man, already fallen in Adam (for
sin, though inanimate, is there),
but not yet placed under an ex
press rule of duty like the Law of
Moses, and therefore not charge
able with definite transgression :
then comes a system of com
mands and prohibitions, and he
learns for the first time his real
subjection to sin. To St Paul
himself such language could only

apply with something of accom
modation; with reference to a
time when he was unconscious
of the spiritual claim of the
Law, and might imagine himself
blameless in obedience to it: a
deeper insight into its require
ments might be described, some
what figuratively, as the com
mandment coming to him as a
stranger, though in form and
sound long known. For the
personal form given to the
experience described, compare
I Cor. iv. 6, ravra Se', dSeX-
cpoi, peTecrxrjpancra els epavrdv
...St' vpds, iva ev rjpiv pdBrjre
K.T.X. eyid Se e£tov] Observe in this
passage the alternations of the
eyid and the dpapria. (1) Sin
dead, I alive : (2) sin alive, I
dead: (3) sin condemned, I
emancipated (viii. 2, 3). The
first is the condition of nature ;
the second is the condition of
law ; the third is the condition
of grace. e£iov] Was alive. Not in the
full sense of fijVerai in i. 17,
£rjcreo-6e in viii. 13, fyjaopev in
2 Cor. xiii. 4, or £tjo-tj in Luke x.
28. Still it expresses a condi
tion (1) of uprightness, as op
posed to one of conscious trans
gression, and (2) of security, as
opposed to one of conscious
danger.

VII. g-

-12.

139

iroTe' iXdovcrrjs Se Trjs ivroXtjs rj dpiapria dve-
Qjcrev, iyio Se diredavov Kai evpedrj poi rj iv- IO
ToXrj r] els ^torjv, avTtj els davarov. rj yap ii
dpiapTia dcpopprjv Xa/3ovcra Sid Trjs ivToXfjs
e^rjiraTrjcrev pe Kal Si avTrjs direKTeivev. locrTe 12

eXc5ovcrrjs 8e ttjs cvtoXtjs]
Compare the opposite expres
sion in Gal. ih. 25, eX0ovo-tjs Se
ttjs Tto-TEtos. The singular eVto-
Xt; seems to refer to the particu
lar commandment (ovk imBvprj-
o-ets) selected as the specimen.
In reference to the whole Law,
the plural is always used. Matt.
xix. 17, Trjprjcrov [or rrjpei] Tas
evToXds. Mark x. 1 9, rds evroXds
oTSas. Luke xviii. 20, &c.
dvE^rjo-Ev] Luke xv. 24, V£-
Kpds rjv Kai dveljrjcrev. That sin,
which was veKpa, revived. It
was not the birth of sin, but
only its revival; the beginning
of its action in the form of posi
tive transgression.
dirE'tfavov] Died; incurred
the penalty of transgression,
which is death. Ezek. xviii 4,
LXX. rj l/'vxrj rj dpaprdvovcra, av-
ttj diro(?av£iTat. 10. evpe8rj...ds] 1 Pet. i. 7,
iva to SoKipiov...evpeBfj els eirai-
vov K.T.X.
rj els £torjv] Which was unto
life. This particular command
ment, like the Law generally,
pointed to life (acceptance and
happiness) as the condition of
obedience. See Lev. xviii. 5,

LXX. Kal epvXdiecrBe iravra rd
irpocrrdypard pov... a iroirjcras av-
ra avBpioiros tfjcrerai iv avrois.
Ezek. xx. 11, <fec. Gal. ih. 12.
avrrj] ix. 8, ov Ta TEKva ttjs
crapKos, ravra reKva tov ©eov.
Matt. x. 22, o Se vrropeivas ds
TeXos, outos crioBrjcrerai. xih. 20,
22, 23, d Se £7rl rd irerpiotrrj enra-
pels, ovtos eotiv d tov Xdyov aKov-
tov k.t.X xxiv. 13. xxvi. 23, d
ip/Sdif/as per ipov . . . ovros pe
irapaSiocrei. Luke ix. 48, d ydp
piKpdrepos ¦ . . ovtos icrriv peyas.
John vi. 46, el prj d tov irapd tov
®eov, ovros eiopaKev tov iraripa.
vii. 18, d Se £tjtiov ttjv Soiav...
ovros dXrjBrjs icrriv. XV. 5, d pe
viov ev ipoi... ovtos cpepei Kapirdv
iroXvv. James i. 25, d Se irapa-
Kvij/as... ovtos paKapios ev rrj iroi-
¦qcrei avrov ecrrai. 2 John 9, d
peviov iv ttj SiSa^ij, ovros Kal tov
iraripa Kal tov vlov exei.
1 1 . Std rrjs evToXrjs] To be
taken with XajSovo-a. See note
on the same words in verse 8.
efrjirdrTJcrev] Gen. hi 13, LXX.
eijrEV rj ywrj, 'O oepis rjiraTTjcri pe,
Kal eepayov. Susan. 56, to KaX-
Xos iirjirdrrjcri ere, Kal rj itriBvpia
Siecrrpeij/e rrjv KapSiav crov. 2
Cor. xi 3, cpojSovpai Se jxrjirtos

140

riPOS PDMAIOY2.

d piev vopios dyios, Kal rj ivToXrj dy'ia Kal SiKaia
13 Kal dyadrj. to ovv dyadov ipiol iyevero 6ava-
tos; p.r) yevotTO' dXXa rj dpiapTia, 'iva cpavij
dpiapTia, Sid tov dyadov p.01 KaTepya^opievrj
davaTOV, 'Iva yevrjrai Kad' virepfioXrjv dpapTio-

tos d ocpis iirjiraTrjcrev Evav ev
rrj iravovpyia avrov, epBaprj rd
vorjpara vpiov k.t.X. i Tim. ii.
14, Kal 'ASdp ovk rjrTarrjBrj, rj Se
ywrj iiairaTrjBeicra iv irapaj3daei
yeyovev. Heb. hi. 13, iva prj
crKXrjpvvB'fj ns ii vpiov dirdrrj rrjs
apaprias. All sin is committed
under a deception, momentary
at least, as to (1) the satisfaction
to be found in it, (2) the excuse
to be made for it, (3) the pro
bability of its punishment. The
strengthened form iiairardv oc
curs also in xvi. 18. 1 Cor. iii
18. 2 Thess. h. 3.
St' avrrjs] By means of it
(the ivToXrj). Using the pro
hibition as its instrument ; in
the sense explained in notes on
verses 8 and 9.
direKreivev] See note on verse
9, airiBavov. Compare 2 Cor. hi.
6, to ydp ypdppa airoKrivvei.
Here sin is said to do by the
commandment that which there
the Law itself is said to do.
12. too-Te] See note on verse
4, tocrre. d pev vdpos] The insertion of
ixiv, though not followed by an
expressed antithesis, shows that
the sense is, The Law indeed is

holy, but sin works death by it.
Or, in English idiom, Although
the Law is holy, yet sin works
death by it. The question in
verse 13 interrupts the intend
ed order, and gives a different
form to the remainder of the
sentence. d vdpos ...rj evToXrj] Tlie Law
as a whole, and the command
ment (ovk iiri&vprjcreis) in parti
cular. 13. to ovv dya0dv] Is tlien
the Law of God chargeable with
my condemnation ? Not so. That
would be a conclusion as unjust
as irreverent. It is not tlie Law,
it is sin, which wrought the ruin.
Sin, that it might be displayed
(cpavfj) in its true light, as sin,
as a thing so malignant that it
can even use that which is good
as an instrument of destruction.
prj yivoiro' dXXdi] See note
on verse 7, dXXa.
rj dpapria] Understand, ipol
iyivero Bavaros.
cjaavrj] Matt. vi. 5, 16, 18,
07Tios cpavidcriv tois avc7pio7rots vrj-
o-revovTes...oTTtos prj cpavrjs k.t.X.
2 Cor. xiii. 7, ovx tva Tjpeis Soki-
pot cpavwpev.
iva yevrjraij That thus tfie

VII. 13-15.

141

Aos rj dpiapTia Sia Trjs ivToXfjs. 0'iSap.ev ydp 14
oti b vopios irvevpiaTiKOs icrTiv iyio Se crdpKivds
elpii, ireirpapevos viro Trjv dpiapTiav o ydp KaT- 15

14. Or otS. Se Sri.

commandment (that particular
specimenof the Divine Law which
has been the topic throughout)
might be the means of exposing
the exceeding sinfulness of sin,
as a thing capable of perverting
even good into evil.
KaO' virep/3oXr/v] From the
literal sense, of overshooting the
mark, comes that of excess gene
rally. Beyond measure, exceed
ingly. The phrase occurs also
in 1 Cor. xii. 31. 2 Cor. i 8.
iv. 17, Kaff virepfioXrjv eis vrrep-
jSoXtjv. Gal. i 13.
14. oiSajitev ydp] viii. 22. 2
Cor. v. 1.
on d vdjxos] The Law is spi
ritual; belongs to spirit; requires
for the satisfaction of its de
mands a spiritual mind (see viii.
4) : whereas I, to whom the Law
comes, am a man of flesh, a crea
ture of sense and earth. The
eyid here is not the Christian
man, of whom a very different
account is given in vhi. 2, &c.
but the / of nature, to whom
the Law addresses itself from
without, saying, Do this, and
thou shalt live.
crdpKivos] See note on vi. 1 9,
crapKos. The distinction between
crdpKivos (carneus) and aapKiKos

(carnalis) is always observable,
even where the two words are
applied to the same person, as in
1 Cor. iii. 1, 3, ovk tjSwtj61tjv
XaXrjo-at vpiv cos TTVevjxaTiKOis dXX'
tos crapKivois...en ydp crapKiKOi
eo"re...ovxl crapKiKOi icrre Kal Ka
ra avBpioirov irepiiraTeire; Else
where the difference is clearly
marked (1) 2 Cor. hi. 3, ovk iv
irXaitv XtBivais dXX' ev 7rXa£iv
KapS. crapKivais. Heb. vii. 16,
6s ov KaTa vdpov ivroXrjs erapKi-
vtjs yeyovev, aXXa Kara Svvaptv
£iorjs aKaraXdrov. (2) 2 Cor. i.
12, ovk ev crotpia crapKiKrj, dXX'
ev xapm ©eov. X. 3, 4, ev o-apKl
ydp ireptirarovvTes ov Kara crdpKa
errparevopeBa' rd ydp oirXa ttjs
o-rpareias rjpiov ov erapKiKa, dXXd
Sward no ©ecp k.t.X. 1 Pet. ii.
II, tu)v crapKiKiov imBvpiiov,
airives o-Tparevovrai k.t.X.
ireirpapivos vird] Sold so as
to be under sin ; enslaved to sin
as by regular sale and purchase.
Compare 1 Kings xxi. 25, lxx.
ds eirpdBrj iroirjcrai to irovrjpov
iviomov Kvpiov. For viro ttjv
dpapriav see note on iii. 9, dip'
dpapriav. 15. 6 yap Kar£pyd£opai]
That thing which I perform —
that ivhich I work out ever s.Q

142

IIPOZ PQMAIOY2.

epyd^ppiai ov yiviocrKio' ov yap b deXto tovto
i 6 irpdcrcrio, dXX o piicrco tovto irotio. el Se b ov
BeXio tovto iroita, crvpicprjpi Tip vbpcp oti KaXos-
17 vvvl Se ovkcti iyio KaTepya'(pp.ai avTO dXXa tj
1 8 o'lKovcra iv ipol dpapTia. oiSa yap oti ovk oiKei
ev ipoi, tovt ecrTiv iv tvj crapKi piov, dyadov.
15. Cr omit the former tovto. 17. 0>' ivou.ovaa.

thoroughly— I know not: I have
no knowledge of it, as if it were
of my own willing and doing :
I do it in blind obedience to the
dictation of another, whose slave
and tool I am. See John xv.
15, d SoCXos ovk oTSev Tt iroiei
avrov o Kvpios. For Karepydtp-
pat see note on iv. 15, Karepyd-
S^erai. ov ydp o BiXto] I may well
say, I am made to act without
my own knowledge ; for I am
even made to act against my own
will. For irpdcrcrio and iroito see
note on i. 32, iroiovo-iv...irpao-
crovcriv. 16. el Se d] This inward
disapproval of my own act is an
unconscious tribute to the holiness
of the Law which I transgress.
17. vwt Se] It is as if I
were two persons, not one ; my
true, my better self, desiring what
is right, but overmastered by an
evil power which, though an
alien, has taken up its abode
(o'iKovcra) in me, and manages
me against my will.
rj olKovaa cv ipoi] This idea

of domestication within a man
is applied in Scripture to two
opposite inmates, (1) the evil
spirit, or (as here) sin personi
fied, and (2) the Spirit of God.
Thus (1) Matt. xii. 43 — 45, rd
aKaBaprov irvevpa... Xiyei, Eis tov
oikov p.ov iiricrTpiij/to. . .Kal elcreX-
Bdvra KaroiKei eVet k.t.X. Luke
xi. 24 — 26. (2) viii. 9, etirep
irvevpa ©eov oiKet ev vpiv. I Cor.
iii. 16, vads ©eov eote Kal to
irvevpa tov ©eov oikei ev vpiv. 2
Cor. vi. 16, ivoiKijcno iv avrois
Kal iprrepiTrarrjcrh). Eph. iii. 17,
KaroiKTjcrat tov XptcrTov Sta ttjs
irioTEtos ev rats KapStats vpiov.
James iv. 5> to irvcvp.a 6 Kand-
Kicrev iv rjpiv.
18. o!Sa ydp] Beason for
describing Sin as his inhabitant.
For I know that tliere dwells not
in me, that is, in my flesh, any
thing good. And I know it
thus; because I find even the will
to do good powerless to make the
good done.
crapKi] See note on verse 5,
ote ydp Tjpsv. Also on vi. 19,
crapKqs,

VII. 16—22.

143

to yap deXeiv irapaKeiTai pot, to Se KaTepyd-
^ecrdai to KaXov ov' ov ydp 6 6eXco irotw ay a- 19
6ov, a'AAa d ov 6eXio KaKov tovto irpacrcrio. el Se 20
d ov deXio tovto itoiio, ovKeri iyio KaTepyd-
fypai avTO a'AAa rj o'lKodcra iv ipiol dpiapTia.
evpicTKio dpa tov vopiov Tip deXovTi ipoi iroieiv 21
to KaXbv oti ipiol to KaKov irapaKeiTai' crvvrj- 22
Sopiat ydp Tip vopiip tov Qeov KaTa tov ecrio av

rd yap DeXeiv] The same dis
tinction between the will and
the act is seen in Phil. ii. 13, d
evepytov ev vp.iv Kat to BiXeiv Kal
to ivepyeiv virep Trjs evSoKias.
irapaKEirat] As irapiardvai
(see note on vi. 13) is to set beside,
to present for use; so irapaKEi-
crBai is to lie beside, to be present
for use; as, for example, food on
the table (Ecclus. xxxi. 16, epd-
ye cos avo'pioiros ra rrapaKeipevd
croi), or (as here, and in verse 21)
faculties and capacities of will
and action.
20. ei Se d] This double per
sonality (see note on verse 17)
is a dethronement of the iyio in
favour of the dpapria. I am
not my own master. I am over
borne by the violence of a usurper
within. I am like the demon
iacs in the Gospels, whose organs
of speech were constrained by an
alien inmate to cry out against
the Deliverer, What have I to do
ivith Thee ?
21. eipio-Kio dpa tov vdpov]
I find then with regard to the

Law, that to me who would fain
do that which is good, to me (I
say) that which is evil is pre
sent. The construction is twice
broken : (1 ) tov vdpov is put as if
the intention had been to com
plete the sentence thus : I find
then the Law powerless to effec
tuate in me that well-doing which
my will approves: (2) eptoi is re
peated, for the sake of clearness,
in consequence of the late place
of on. 22. o-vv7j8ojxai] Like crvvev-
SoKetv (1 Mace. i. 57, et ns crvv-
evSoKet rip vdpto), and trvyxai-
peiv (x Cor. xiii. 6, crvyxaipei Se
ttj dXrjBeia), crvvrjSecrBai means
to be pleased together with, to re
joice with ; and thus the eyid of
this passage, the true self, is
said to sympathize with the Law
of God in its satisfaction in that
which is good.
Kara] According to, as re
gards. See notes on i. 4, Kara
irvevpa dyiioervvrjs. i. I5> tc) Kar
ipe irpdBvpov.
tov ecrio avBpioirov] See note

144

I1P02 PHMAIOYS.

23 dpcoirov, fiXeirio Se eTepov vopov iv toTs pieXecriv
pov dvTicrTpaTevopevov Tip vopup tov voos piov
Kal alxpiaXioTi^ovTa pie iv Tip vopcp Trjs dpap-

23. Or omit the 2nd ev.

on vi. 6, d iraXaios rjpiov avBpio-
iros. 23. erepov vdpov] Another
law, a different rule of conduct;
explained afterwards as the law
of sin. For 'irepos (different) as
distinguished from dXXos (addi
tional), see Gal. i. 6, 7, eis erepov
evayyeXiov, 6 ovk ecrTiv aXXo.
For vdpos in this general sense,
as a rule or principle of life,
compare iii. 27, Sid vdpov iri-
oreio?, and note there.
ev rots peXecriv pov] As the
place of its abode, and region of
its warfare. For jxeXecnv see
note on vi. 13, nt pteXrj vpiov.
dvncrrpaTevdpevov] James iv.
I, CK TIOV TjSoVlOV VpiOV TIOV CTTpa-
revopevtov ev tois pe'Xecriv vpiov.
I Pet. ii. II, avrcves crrparevovrai
Kara ttjs ipvxrjs. The compound
form occurs only here. The
construction with the dative re
sembles that of avrUeicrdai, dv-
Tm'uneiv, avnraacrecrBai, &c.
no vdpto tov vods pov] The
law of (belonging to, accepted by)
my mind. In other words, tlie
Law of God ; see verse 22. The
vovs is tlie natural mind, the
understanding and reason; able
to pass an approving judgment
upon the beauty and holiness of

the Divine Law, but itself re
quiring renewal by the Holy
Spirit in order to turn approval
into obedience. See xii. 2, pe-
rapopcpovo-Be rrj dvaKaiviocrei tov
vods k.t.X. In Eph. iv. 17, the
heathen are said to walk ev pta-
TaidrrjTi tov vods avnov, given up
eis dSoKipov vovv (Bom. i. 28).
Elsewhere corrupters of the faith
are described as men Siecj>Bappe-
voi tov vovv (1 Tim. vi. 5), Kar-
edjBappevoi tov vovv (2 Tim. iii.
8), having the mind and con
science defiled (Tit. i. 15). In
Col. ii. 18, we read of the vovs
ttjs o-apKos, the mind belonging
to the flesh, debased by the in
fluence of sense, and running
into a self-confident and unau
thorized speculation. On the
other hand, in Eph. iv. 23,
Christians are charged dvaveov-
crBai ra irvev'p.an tov vods, to be
gradually renewed in the spirit
of their mind; that is, in the
spiritual part of their rational
nature; the part lost in Adam,
and recovered in Christ. Still,
even in Christian people, the
vovs is distinguishable from the
irvevpa, as in 1 Cor. xiv. 14, to
irvevpa pov irpoo-evxerai, d Se vovs
pov aKapirds ecrnv.

VII. 23, 24.

145

Ttas tio d'vTt iv Tois pieXecriv pov. TaXaiiriopos 24
iyio dvdpcoiros' tis jue pvcreTai etc tov criopaTOs

aiYjaaXioTi'^ovra] Luke xxi.
24. 2 Cor. x. 5. 2 Tim. iii. 6,
Kai a?xpaXion'£ovTes ywaiKapia
k.t.X. In the Septuagint, alxpa-
Xtorevetv is the commoner form :
see Eph. iv. 8 (from Psalm lxviii.
ev tco vdpio] Leading me cap
tive in (as if encircled by the
chain of) the law of sin, &c.
See Eph. vi. 20, virep ov irpecr-
jSevio ev dXvo-au Philem. 10,
dv iyevvrjcra iv tois Secrpdis.
tio vdpto Trjs dpapTtds] The
same with erepov vdpov above.
24. TaXaiiriopos] Ps. cxxxvii.
8, lxx. Jer. iv. 30. Bev. iii. 17,
d TaXaiiriopos Kat IXeetvos k.t.X.
TaXaiiriopos eyid dvdpcoiros]
The words in their full bitter
ness are those of the man not
yet emancipated by Christ. But
the line cannot be drawn abso
lutely; (1) because of the infec
tion of nature remaining in the
regenerate (Art. ix.) and caus
ing a continual experience of
conflict and imperfection; (2)
because of the unredeemed con
dition of the body in this life.
Thus vih. 23, rjpeis Kat avrot ev
eavTots crrevdtppev vloBecnav air-
EKSexdpevot, ttjv airoXvrpcoo-iv Toil
o-tdparos rjp,iov. 2 Cor. v. 2, 4, Kai
ydp ev tovtio crrevdtppev, to oZktj-
rrjpiov rjpiov to ii ovpavov eirevSv-
cracrBai imiroBovVTes.... Kal ydp
pi OVTES EV TIO CTKTj'vCt CTTevdtflpeV

j3apovpevoi k.t.X.
n's pe pvo-srai] The question
is adapted to the condition of
the man who as yet knows not
the answer.
pvo-ETai] From the primary
idea of pvopai (ipvio), to draw to
oneself, comes that of rescuing,
in all senses. Gen. xlviii. 16,
LXX. d dyyeXos o pvdpevds pe iK
irdvrtav tiov KaKiov. Exod. ii. 17,
avaoras Se Miovo-rjs ippvcraro av
rds. xiv. 30, Kal ippvcraro Kvptos
rdv 'IcrparjA ev ttj rjpepa ekeiVtj ek
Xeipos Alyvrrritov. Isai. lix. 20,
Kal rjiei eveKev 2i<dv o pvopevos.
Micah iv. 10, iKeWev pvcreTai ere
Kal iKeiBev XvrptocreTai ere Kvpios
d ©EOS crov eK xetP0S ixBpSv crov.
Matt. vi. 13, pvcrai rjpds airo rov
7rojTjpov. xxvh. 43. Luke i. 74.
Bom. xi. 26. xv. 31. 2 Cor.
i. 10, ds eK ttjXikovtov Bavarov
ippvcraro rjpds Kal pvcrerai k. r. X.
Col. i. 13. I Thess. i. 10, 'Irjcrovv
tov pvdpevov rjpds eK rrjs opyrjs
ttjs epxopivrjs. 2 Thess. iii. 2.
2 Tim. iii. II, Kal ck irdvriov pe
ippvcraro d Kvpios. iv. 17, 18.
2 Pet. ii. 7, 9.
tov crioparos rov Bavarov tov
tov] The body of (belonging to)
this death; this death which we
see and feel everywhere : com
pare Eph. vi. 12, TOV CTKOTOVS
tovtov. Or, This body of (be
longing to) death; this body
which is such as had been de-

146

nPOS PfiMAIOYS.

25 tov QavaTOV tovtov ; %a'jOts Tip Qew Sia 'Irjcrov
XpicrTOV tov Kvpiov rjpiov. dpa ovv avTos iyio
tio pev vol SovXevco vopio Qeov, Trj Se crapKi
vopcp dpiapTias.

scribed above. Either construc
tion of tovtov is allowable; the
former is somewhat the simpler.
Bothcriopaand tfdvarosare literal.
The cry is for deliverance from
that body of flesh and sense,
which is both the abode and
domain of sin (verse 23, no vdpto
rrjs apaprias no ovn ev rots peXe-
triv pov), and itself doomed to
die (Heb. ii. 15,00-01 epd/3to Bava
rov Sid iravros tov £ijv evoxot rjo-av
SovXeias). For the phrase to
criopa tov Bavarov, compare vi.
6, 12, to criopa ttjs apaprias... iv
no Bvrjrio vpiov crtopari. vhi. 11,
£iooiroirjo-£i Kal Ta Bvrjra triopara
vpiov. Phil. iii. 21, rd criopa rrjs
raireiviocretos rjpiov. Col. i. 22,
ev id cridpan ttjs crapKos avrov.
ii. 1 1, ev ttj direKSvcrei rov trtapa-
tos ttjs crapKos.
25. x^P15 T<? ©eco] The ques
tion, n's pe pvcrerai ; cannot be
left for a moment unanswered,
although (as the folio wing clause,
apa ovv avTos iyio k.t.X., shows)
St Paul has not yet closed the
subject of the unrenewed state.
Beserving his fuller reply for
chapter viii., he answers sum
marily and parenthetically here,
/ thank God through Jesus Christ
our Lord, for mastery over the
body now, and for the promised

redemption of the body liere-
after. For the form of expres
sion, x°P's no ©Eip, see note on
vi. 17. Compare especially 1 Cor.
XV. 55 — 57, irov ctov, Bdvare, to
vikos ; . . .no Se ©eio x^P'S tu> SiSdvn
rjpiv to vikos Std tov Kvpiov rjpiov
Irjo-ov Xpiorov.
dpa ovv] See note on verse 3.
The inference here is drawn
from the foregoing paragraph as
a whole, disregarding the paren
thetical clause x<*pis T(? ®£¥ k.t.X.
avrds eyid] / myself — the iyio
of the whole passage, distin
guished throughout from the in
habitant sin — am in a divided
state, serving one law ivith the
vovs, and another law with the
crdpi. It is thus that St Paul
sums up the whole description
of the man under law. He is
distracted between two services;
the mind serving a law of right,
the flesh serving a law of wrong.
Greatly does he need a redemp
tion, which can be found only
in Christ. For a secondary
application of the passage, to
Christian men, see note on verse
24, TaXaiiriopos iyio avBptoiros.
vopto ®eov...vdpio dpapn'as]
The absence of the article gives
the idea of one law, and another
law: a law belonging to (pre-

VII. 25— VIII. 2.

147

OvSev dpa vvv KaTaKpipa tois iv XpitrTip VIII.
Irjcrov. b yap vopos tov irvevpiaTOs Trjs tyorjs ev 2

scribed by) God, and a law be
longing to (prescribed by) sin.
VIII. I, &c. OvSev dpa vvv]
The dpa marks an inference.
And a near point of support for
it might be found in the first
clause of vii. 25. But it is in
fact a far larger and more gene
ral deduction from the whole
preceding portion of the Epistle.
The 8th chapter may be said to
join on to v. 1 1 ; continuing the
grand subject of the conse
quences of Christ's redemption
to all who believe. Several di
gressions have intervened. The
parallel between Christ and
Adam (v. 12 — 21). The answer
to the possible charge of Anti-
nomianism (vi. 1 — 23). The il
lustration of the assertion, Ye
are not under the Law (vii. 1 — •
6). The description of the prac
tical working of the Law in the
individual heart and lif e (vii 7 — •
25). Now the Apostle is free
to expatiate unchecked on a
wider field, which takes in both
time and eternity, both grace
and glory.
KaniKpipa] See v. 16, 18, to
pev ydp Kpipa ii evds els KaTa
Kpipa k.t.X. In 2 Cor. hi 9, the
ministry of the Law is said to
be TTJS KaTaKpicTElOS.
tois ev Xpicrnp] See note on
vi. 11, iv Xpicrnp Irjcrov.
2. d ydp vdpos] No condemn-

ation-for, etc. Observe (1) the
same contrast as in vii. 9, 11,
17, 20, 25, between the Eyid and
the dpapria. There is no im
pending KaraKpipa for the man,
because there is an accomplished
KaraKpipa for the sin (verse 3).
(2) The introduction, for the
first time, of a third vdpos, that
of the Spirit of life. In vii.
22, 23, 25, we had the vdpos of
God, with the vovs consenting
to it, on the one hand ; and on
the other, the vdpos of sin,
acting in the members of the
body, prevailing over the vovs,
leading captive the Eyid, practi
cally victorious therefore in the
conflict of the life. Here first
enters the third combatant, the
vdpos of the Divine irvEvpa, and
turns the scale in favour of
good. For vdjxos in this ex
tended sense, see note on iii.
27, vdpov irierretos.
tov irvevparos rrjs £<otjs] The
Spirit of (belonging, essential to)
tlie life : that Holy Spirit, whose
coming is the communication of
eternal life to the soul. Com
pare John vi. 63, rd irvevpa ecrTiv
to £iooirotovv. Bev. xi. 11,
irvEvjxa £torjs ek Tov ®eov. And
for the form of expression,
(1) John xiv. 17, to irvEvpa ttjs
dXrjBeias. XV. 26. xvi. 13. 2 Cor.
iv. 13, to avro irvEvpa ttjs Ti-
OTEIOS. Eph, i 13, TOT 7TV£VpaU

148

HT02 PQMAI0Y2.

XpicrTip 'Irjcrov rjXevdepcocrev pie diro tov vopov
3 Trjs dpapTias Kal tov QavaTOV. to yap dSvva-
tov tov vopiov, iv to rjcrdevei Sia Trjs crapKos, b

rrjs eirayyeXias np dyiio. Heb.
X. 29, to irvevpa ttjs xaPlT0<:-
(2) John -\x. 35, 48, d dpros ttjs
£iorjs. viii. 12, to tjiios rrjs £corjs.
Acts ih. 15, tov Se dpxrjydv ttjs
£iotjs k.t.X. Phil. ii. 16, Xdyov
£iorjs. iv. 3, ev /3i/3Xto £torjs.
James i 12, tov o-retpavov ttjs
£(otjs. 1 John i 1, tov Xdyov
ttjs fiorjs. Bev. ii. 7> eK rov
£vXov ttjs fiorjs. iii. 5. xiii. 8.
xvii. 8. xx. 15. xxi. 6, ek ttjs
irrjyrjs tov vSaros rrjs £iorjs. xxii.
14, 17, 19. ^
ev Xpio-Tip 'Irjo-ov] It might
be possible to connect these
words closely with foorjs (2 Tim.
i. I, £iorjs ttjs ev XpioTip Irjo-ov)
on the principle stated in the
note on iv. 1, Kara crdpKa, But
there is no such necessity : they
may be taken with rjXevBeptocrev.
rjXevBipiocrev pe] The tense
expresses a single past act, and
refers to the one marked be
stowal of the Holy Spirit upon
him at the great change and
turning-point of his life. Com
pare Acts ii. 38, pEravoTjcraTE,
Kal j3airncr^7jrio EKacrros vpiov. . .
Kai Xrjpij/ecrBe rrjv Siopedv tov
dyiov irvevparos. Eph. i. 13,
TicrrcvcravTES icrcppayioBrjre Tto
irvevpari k.t.X. For eXev$epovv,
see note 011 vi. 18, iXevBepioBiv-
res Se'.

tov vdpov Trjs apaprias] See
vii. 23.
Kal rov pWdrov] See vii. 24.
3. to ydp dSvvarov] / say,
liberated me; for, &c. The
KaraKptcris of the dpapria is the
eXevBeptocns of tlie iyto. (1) The
construction undergoes a change
in the course of the sentence.
For the impossible thing of the
Law, that in which it ivas weak
through the flesh, God by sending
His own Son. . . [effected; that is,
Die] condemned sin in the flesh.
Gompare 2 Cor. vi. 13, rrjv Se
avrrjv dvTipicrBiav k.t.X The
same recompense, a recompense
in like kind, [give ye; that is,]
be enlarged also yourselves. In
both cases, however, the con
struction may be that of an
accusative in apposition with the
sentence, like Heb. viii. 1, Kecpd-
Xaiov Se eirl Tots Xeyopivois, roi-
ovtov exopev apx^epia k.t.X. But
this accusative stands more com
monly at the end of the sen
tence (as in Bom. xii. 1, ttjv
XoytKrjv Xarpdav vpiov. I Tim,
ii. 6, to paprvpiov Kaipois iSt'ois).
(2) For the phrase to dSvvarov
tov vopov, compare ix. 22, Kal
yviopicrat to Svvarov avrov.
iv 10] Simply in which,
referring to to dSvvarov a-
bove. Thus 1 Pet. i. 6, e'v §

VIII.

149

©eos Toiv eavTOV vlov irep.yp-as iv bpoiwpaTi crap
Kos dpiapTias Kal irepl dpiapTias KaTeKpivev Trjv

ayaXXiacrBe k.t.X. iv. 4, ev 10
ievi^ovrai k.t.X
rjerOivei] See note on v. 6,
ao-0£vtoV. Std ttjs crapKos] Through (by
means of) the flesh. The flesh.
is the instrument of the weak
ness of the Law to secure obedi
ence. Compare Matt. xxvi. 41,
tj Se crdpi dcrBevrjs. Also vi 1 9,
Std ttjv dxrBeveiav Trjs crapKos
vpiov. And see note there on
crapKos. tov EavTov vlov] The same
emphasis is seen in verse 32,
os ye tov ISiov vlov ovk iepeicraro
K.T.X. rripxpas] Luke xx. 13, n
irotrjo-io; iripij/io tov vlov pov tov
dyarrrrrdv. John iv. 34, to Bi-
Xrjpa tov iripij/avrds pe. v. 23,
24, 30, 37, d pr) Ttptov tov vlov
ov Tipa tov iraripa tov irepif/avra
avrov k.t.X. vi. 38, 39, 44. vii.
16, 18, 28, 33. viii. 16, 18, 26,
29. ix. 4. xii. 44, 45, 49. xih.
20, d Se ipe Xap/3dvtov XapjSdvei
tov irepij/avTa pe. xiv. 24. xv. 21.
xvi. 5, vvv Se vrrdyto irpos tov
irep\j/avra pe.
iv dpoitopan crapKos apaprias]
In likeness of flesh of sin ; that
is, in a body like that of sinful
men. See Phil. h. 7, eavrdv eKe-
vioo-ev poptprjv SovXov Xa/3cov, ev
dpoitopan dvBpioirtov yevopevos '
Kal crxypari evpeBels ids avBpio-
iros k.t.X, (1) For opoiiopa see
V. R.

i. 23. v. 14. vi. 5. Bev. ix. 7.
(2) For the reality of the Incar
nation see i. 3. ix. 5. John i.
14, d Xdyos crdp£ eyeVEro Kal
icrKTjvtocrev iv rjpiv. vi. 5 1; 53)
54) 55> 56> V^ <"V£ pov.. ;ttjv
crdpKa tov vlov tov dvBpiorrov
k.t.X. Acts ii. 31. Eph. ii. 15.
Col. i. 22, e'v np o-topan ttjs crap
Kos avrov. 1 Tim. iii. 16, itpave
pioBrj iv crapKi. Heb. ii. 14, 17,
£7T£t ovv rd iratSia kekoiviovtjkev
aiparos Kal crapKos, Kal avrds
irapairXrjcritos pericrxev nov avnov
...toipeiXev Kara 7rdvra rots dSeX-
cpdis dpoitoBrjvai k.t.X. v. 7, e'v
rats ijpepais ttjs crapKos avrov.
x. 20, rovr* ecrnv, ttjs crapKos
atVov. 1 Pet. iii. 18. iv. 1.
I John iv. 2, 'Irjcrovv Xpicrrov
ev crapKt EXrjXv^dra. 2 John 7.
(3) For crapKos apaprias, flesh of
(belonging to, characterized by)
sin, see note on vi. 6, to criopa
ttjs apaprias.
Kal irepl apaprias] Literally,
And concerning sin. But the
idea is defined by the constant
recurrence of the phrase in the
Septuaghit (more than 50 times
in the Book of Leviticus alone)
for a sin-offering. See, for ex
ample, Lev. xvi. 5, Xtji^etoi Svo
Xipdpovs ii aiyiov irepl apaprias,
Kal Kpidv 'iva ds dXoKavnopa.
Psalm xl. 7 (quoted in Heb.
X. 6), oXoKavnopara Kal irepl
apaprias oiK rjrrjo-as. Heb. X. 1 8,
N

150

FIPOS PfiMAIOYS.

4 dpiapTtav iv Trj crapKi, 'iva to SiKaaopa tov
vopov irXrjptodrj iv rjpiv tois pr) KaTa crdpKa

26, oirov Se depecris tovtiov, ovkcti
irpoo-cpopd irepl apaprias... ovketi
irepl dpapniov diroXEtirErat Bvcria.
xhi. 11, to aipa irepl apaprias
k.t.X. 1 Pet. iii. 18, Xpiords dirai
irepl dpapniov k.t.X. i John ii. 2,
Kat avrds iXacrpo's icrriv irepl nov
dpapniov rjpiov, ov irepl riov rjperi-
piov Se pdvov aXXa Kat irepl dXov
tov Kocrpov. iv. I O, Kal direoreiXev
rov vlov avrov iXacrjjtdv irepl nov
apapr iiov rjpiov.
KareKpivev ttjv dpapriav iv Trj
crapKi] Condemned that sin in
that flesh. The articles, ttj'v,
ttj, refer to the two words
combined above, crapKos apaprias.
God in the incarnation and con
sequent sacrifice of His own Son
passed sentence of death upon
sin in that very flesh which was
its domain. (1) The idea of
KaTeVpivev is not that of censur
ing, marking and branding as
sinful, but that of sentencing to
death, and leaving as a con
demned criminal awaiting execu
tion. Matt, xxvii. 3, ZStdV...
on KareKpiBrj. The obedience
of Christ jxexpt Bavarov (Phil. ii.
8) in human flesh was sin's
death-warrant. Henceforth sin
might linger out a few days or
a few centuries, but it is as a
condemned thing, doomed to
die. Compare John xii. 31 —
33, vvv Kpicris icrriv tov Kocrpov
rovrov ' vvv 0 apxiov rov Koo-pov

tovtov iKpXrjBrjcreTai eiio" Kayto
idv inj/toBio k.t.X. The same
result is figuratively described
in Bev. xii. 5 — 12, in connexion
with the completion of Christ's
work by Ascension. (2) For ev
ttj crapKi (the human body of
Christ as the place and scene of
the discomfiture of sin) compare
Eph. ii. 15, ttjv exBpav iv ttj

crapKi avrov . . . Karapyrjcras. ia ¦-—

Col.
1. 20, eipTjvoiroiTJcras Sia tov aipa
Tos tov crravpov airov. ix. 15,
iSeiypdricrev iv irapprjcria Bpiap-
fievcras avrovs iv avrio.
4. tva rd SiKaitopa] The con
demnation of sin in the flesh,
the sentence of death passed
upon it in the human body of
Christ, had this object; that the
requirement of the Law might
be fulfilled in us who walk not
according to flesh but according
to spirit. That we, who could
not obey the Law in the strength
of a fallen nature, might have
grace to obey it in the strength
of redemption and of the Spirit.
Gal. v. 16, Xiyto Se, irvevpari
irepiirareire Kal imBvpiav crapKos
ov prj teXecttjte.
SiKaitopa] See notes on i. 32,
SiKaitopa. ii. 26, rd 8iKaii«p,ara
tov vdpov.
irXTjpio0Tj] xih. 8, vdpov ire-
irXrjpioKev. Gal. V. 14, d ydp irds
vopos ev ev! Xoyto irEirXrjpioTai
K.T.X.

VIII. 4, 5. 151
irepiiraTOvcriv aAAa KaTa irvevpia. ol ydp KaTa 5
crapKa bvTes Ta Trjs crapKos (ppovovcriv, ol Se

Kara] According to, by the
rule and law of, &c. See notes
on h. 5, 7, KaTa...Kac5' virop.ovrjv.
Kara crdpKa... KaTa irvevpa]
Here first comes into view that
contrast between crdpi and
irvevpa, which forms the subject
both of the following verses, and
of a corresponding passage in
the (earlier) Epistle to the Gala-
tians(v. i6,&c). As o-dp£ here, so
elsewhere ^rvxv (*ft>XlK°s) ls made
the opposite of irvevpia (irvevpa-
tiko's). See i Cor. ii. 14, <fec.
i/o>xikos Se avBpioiros ov Sexerai...
d Se irvevpanKos k.t.X. The full
division is threefold: as in 1
Thess. v. 23, to irvevpa Kal rj
ifrvxV Ka' T° o-iopa. But here
crdpi, as elsewhere i/ojxtj, may be
said to include both o-iopa and
\pvxrj, the body with its appe
tites, and the natural soul with
its capacities of all kinds for
the life of this world; while
irvevpa, in St Paul's usage, seems
to have place only in the Chris
tian, and to denote the renewed
soul, the immaterial part of
man as quickened and elevated
by receiving into it tho Holy
Spirit of God. Thus although
crdpi and irvevpa, when set in
contrast with each other, retain
their proper meaning as ex
pressive of man's twofold con
stitution in matter and spirit,
yet in every place the presence

and work of the Divine Spirit
is implied in St Paul's use of
the word irvevpa, even where it
is not directly expressed.
irepijraTovo-iv] See note on
vi. 4, irepnraTrjcrtopev.
5. 01 ydp KaTa crdpKa] I say,
not Kara crapKa but Kara irvevpa.
For, &c. There is a broad line
of distinction between the two ;
proved by this — by the evidence
of their habitual thought and
feeling. ol y. k. cr. dvres] They who
exist according to flesh have the
things of that flesh for their sen
timent. They who have only
the carnal existence can have
only the carnal mind. Compare
John iii. 6, to yeyevvrjpevov eK
ttjs crapKos crdpi icrriv, Kat to
yeyevvrjpevov iK tov irvevp-aros
irv£vp.a EOTtv.
tjSpovovo-iv] The verb cppo-
veiv, to exercise mind (epprjv), is
used (1) absolutely: as (a) to
think or care, 2 Mace. xiv. 8, virep
nov avrjKovTiov np fiacriXei yvrjcriios
eppoviov. Phil. iv. 10, dvec^dXeTE
TO VTTEp EpOV CppOVElV " £<p ft) Kat
ieppoveire k.t.X. (j3) to be in one's
mind, of sound mind, sensible,
wise (compare eppdvrjeris, eppovi-
pos); Deut. xxxii. 29, lxx.
ovk icppovrjcrav crvvievai. Psalm
xciv. 8, Kai ptopoi, irore eppovrj-
crare [qu. itotc tjlpovrjcreTe] ; Isai.
xliv. 18, 28, ovk eyvtocrav eppovrj-
n2

152

nPOZ PfiMAIOYS.

6 KaTa irvevpia Ta tov irvevpaTos. to yap cppo-
vrjpia Trjs crapKos ddvaTOS, to Se (ppovrjpia tov
7 irvevpiaTOS far) Kal elprjvrj. Sioti to cppovrjpa
Trjs crapKos ex^pa els Qeov Tip yap vopiip tov
8 Qeov ovx viroTacrtTeTai' ovSe yap SvvaTai. ol

crai...d Xeytov Kvpco eppoveiv k.t.X.
(y) to have thoughts of oneself,
to be proud; Zech. ix. 2, Sidn
itppdvrjcrav crcpdSpa. (2) With an
accusative : (a) to have for one's
mind, to be minded thus or
thus, to think and feel this or
that, &c. as here and xii. 16,
to avrd els dXXrjXovs cppovovvTes,
prj rd vi/ojXd cppovovvres. xv. 5.
I Mace. x. 20, Kai eppoveiv rd
rjpiov, Kal crwTTjpeTv cpiXiav irpos
rjpds. 2 Mace. ix. 12, Kai prj
Bvtjtov ovra Icrd&ea eppoveiv. xiv.
26. Matt. xvi. 23, ov eppoveis rd
tov ©eov, dXXd rd Ttov dvBpioTriov.
Mark viii. 33. Acts xxviii. 22,
diiovpev Se irapd o-ov aKovo-at
a eppoveis. 2 Cor. xiii. 11. Gal.
v. 10. Phil. i. 7j tovto eppoveiv
virep iravnov vpiov. ii. 2, 5, tva
to avrd eppovrjre .. .to ev djpovovv-
res... tovto eppoveire iv vpiv.
iii. 15, 19, oi rd eiriyeia cppo
vovvres. iv. 2. Col. ih. 2, Ta dvto
tppoveire k.t.X. (j8) to mind or
regard: Bom. xiv. 6, d eppoviov
rrjv rjpipav Kvpiu) eppovei k.t.X.
6. to ydp] A wide' and
serious difference: for, ifec.
to cppovrjpa rrjs crapKos. . .tov
irvevparos] The mindedness of
the flesh... of the spirit. The
having the flesh (or tlie spirit)

for one's mind. The state of
tlwse who rd ttjs crapKos (or rd
rov irvevparos) eppovovenv. . Else
where cppovrjpa means (1) thought,
purpose, intention; see verse
27, n to cppovrjpa tov irvevpaTos.
2 Mace. xiii. 9, rots Se eppovrj-
pacriv d fSacnXevs /3£/3apj3apiop£-
vos rjpxero k.t.X. (2) disposition,
spirit: 2 Mace. vii. 21, yEvvaito
ireirXrjpiojLevrj eppovrjpan.
7. Stdn] A worldly mind
must be death; because it is a
state of enmity towards God.
They who hate God, the Lord of
their life, must perish.
exBpa els ©edv] Compare v.
10, ei ydp ixBpol dvres KarrjXXd-
yrjpev no ©eco k.t.X. Isai lxiii.
10, LXX. Kal earpdcSrj avrots eis
exBpav, Kal avrds iiroXiprjo-ev av-
tovs. Eph. ii. 16, airoKTEtvas ttjv
exBpav iv avrio. James iv. 4,
ovk oiSarE on tj epiXia tov Kocrpov
exBpa tov ©eov icrriv ; See note
on v. 1, eK iricrTeios elprjvrjv.
ovSe yap SvvaTai] See once
again the argument of vii.
7—25-
8. oi Se ev crapKi ovres] See
note on vii. 5, ore ydp rjpev.
They who are in flesh; contained
within flesh as the limit and
horizon of their being.

VIII. 6—10.

153

Se ev crapKi bvTes Qeip dpecrai ov SvvavTai.
vpeis Se- ovk ecTTe iv crapKi, a'AAa iv irvevpiaTi, 9
e'lirep irvevpa Qeov oitcet iv vpiv. el Se tis
irvevpa XpicrTov ovk e^et, owtos ovk IcttIv av-
tov. ei Se XpicrTos iv vpiiv, to p.ev criopa veKpov 10

©eip dpe'o-at] Num. xxiii. 27,
LXX. et dpeo-et Tip ©eip. Psalm
lxix. 31, Kal dpecret no ©eip vrrep
jxdcrxov veov. Mai. ih. 4, Kai
dpicrei no Kvpiio Bvcria lovSa Kai
'Iepovo-aXrjp. 1 Thess. ii. 15, Kat
©Eip pr; dpeo-KOvnov. iv. I, to irios
Set vpds ireptiraretv Kat dpecrKetv
©eip. 9. ovk ecrre ev crapKi] See
again vii. 5, 6, ore ydp rjpev ev
ttj crapKi. ..wvl Se...diro6avdvTes
. .jlOCTTE SovXeVEIV Tjjxds EV KatVOTTJTt
irvevparos. EtirEp irvevpa ®eov] It is the
possession of the Holy Spirit
which transfers a man from
being iv crapKi to being iv irvev
pari. irvevpa ®eov. . .irvEvptaXptOTOi;]
The absence of the article lays
the stress on the quality: such
a thing as, such a Person as,
God's Holy Spirit. (1) For the
absence of the article, see note
on V. 5, Sid irvevparos ayiov.
(2) Observe the variety of ex
pression : Spirit of God, Spirit
of Christ, Christ in you (verse
10). The key is found in John
xiv. 16, &0. Kayto iptorrjato tov
liaripa, ko.1 aXXov irapaKXrjrov
Swerci vpiv...epx°pal Tpds vp.ds

... on Eyto eV no IlaTpi pov, Kal
vpeis iv ipoi, Kayid ev vpiv. XV.
26, o irapaKXrjros ov iyio irip\j/io
vpiv irapd rov Llarpos. xvi 7, &c.
oIkei ev vptv] See note on vii.
17, TJ OlKOVO"a EV EpOt.
10. Xpicrros iv vpiv] Gal.
ii. 20, £jj Se iv ipoi Xpioros. iv.
1 9, pEXpts ov popdjtoBfj Xpioros ev
vptv. Col. i. 27, Xpio-rds ev vpiv,
rj eXirls ttjs Soirjs. iii 4, drav d
Xpiords cpavepioBrj, rj £ior) tjjxiov
[or vpiov]. to pev criopa veKpov] See vi 1 1,
<fec. Xoyit,ecr6e lavrovs veKpovs pev
rrj apapTia, ^tovras Se Tip ©eip ev
Xpio"Tip 'Irjcrov. Gal. v. 24, ol Se
tov Xpicrrov 'Irjcrov ttjv crapKa
ierravpiocrav crvv tois iraBrjpaeriv
Kal Tats imBvpiais. Col. hi. 3,
direBdvere ydp, Kal tj £to7j vpiov
KeKpvrTTai crvv rep XpioTtp ev rip
®eio. The body, with its pas
sions and lusts, is a dead thing,
treated by the Christian as
though it were already lifeless,
because of sin ; because death is
the doom of sin, and because
the Christian, united to Christ
crucified and risen, anticipates
that sentence, and regards him
self as having already died and
risen again. On the other hand,

154

IIPOS PfiMAIOYZ.

Sia dpiapTiav, to Se irvevpa far) Sia SiKaiocrvvrjv .
1 1 ei Se to irvevpia tov iyeipavTos tov 'Irjcrovv iK
veKpiov o'lKei iv vpiv, b iyeipas XpicrTov iK ve
Kpiov faoiroirjcrei Kal Ta dvrjTa criopiaTa vpiiov
Sid to ivoiKovv avTov irvevpia iv vpiiv.

n. Or omit rov.

Or tov efOiKovvrot a. irvevparos.

tlie spirit, the renewed soul, is
life, all vigour and energy, be
cause of righteousness ; because
of that forgiveness and accept
ance through Christ, which brings
it into union with God the
source of life.
ii. eZ Se to] And although
in this life tlie body is unrenewed,
and therefore to be treated by the
Christian as if it were already
laid aside in death (see verse 10),
yet its turn also shall come : He
who raised Christ from the grave
shall in due time raise us. And
thus that Redemption which began
here with the regeneration of the
soul, shall have its consumma
tion hereafter in tlie resurrection
of the body. For ^cooiroieiv see
note on iv. 17, tov £cooitoiovvtos
tovs veKpovs. And for the con
nexion here implied between the
Besurrection of Christ and that
of His people, see 1 Cor. vi. 14,
o be ©eos Kal tov Kvpiov rjyeipev
Kat rjpds iieyepel Sid ttjs SvvdpEios
avrov. xv. 20, 23, dirapxr) Xpi
crros, EITElTa ot tov XptcrTov K.T.X.
2 Cor. iv. 14, d eyeipas tov [Kvpiov]
Irjo-ovv «ai rjpds crvv 'Irjcrov eye-

pei k.t.X. Phil. iii. 21. 1 Thess.
iv. 14, el yap iricrrevopev on
Irjcrovs dire#avev Kal avierrrj, ovtios
Kai 0 ©eos tovs KOiprjBivras Std
rov Irjcrov aiei crvv avrid.
Sid to] Because of, owing
to : whether the principal refer
ence be (1) to the ennobling and
consecrating effect of the indwell
ing of the Holy Spirit in the
human body (as in 1 Cor. vi. 19,
rd eriopara vpiov vods tov ev vpiv
ayiov irvevparos icrnv, ov exere
aird ©eov), from which the future
redemption and immortality of
the body might reasonably be
inferred : or (2) to the omni
potence of the Holy Spirit in
actually working the miracle
of the Besurrection itself: see
Ezek. xxxvii. 9, lxx. e'X0e', to
irvevpa, Kal epepvcrrjcrov eis tovs
veKpovs tovtovs, Kat ^Tjcrdnocrav.
Bev. xi n, Kat pera rds rpeis
rjpepas Kai rjptcrv irvevpa £corjs eK
rov ©eov dcrrjXBev avrois, Kal
eerrrjcrav iirl tovs irdSas avnov
k.t.X. If the alternative reading,
Sid tov ivoiKovvros avrov irvevpa
ros, be adopted, this agency of
the Holy Spirit (through, by

VIII. II-! 5.

155

'Apa oi5iv, dSeXcpol, bcpeiXeTai icrpev ov Trj 12
traoKt tov KaTa crdpKa fajv. el yap KaTa crdpKa 1 3
£VjTe, pieXXeTe dirodvrjcrKeiv el Se irvevpiaTi Tas
irpapeis tov crcopiaTos BavaTovTe, facrecrde. bcroi 14
ydp irvevpiaTi Qeov dyovTai, ovtoi viol Qeov
elcrlv. ov yap iXa(3eTe irvevpia SovXetas irdXiv 15

means of) is expressly asserted.
1 2. depeiXirai ecrpeV] We are
under an obligation to; it Acss
a claim upon us. See i. 14,
EXXrjcrtv te Kai j3ap/3apois. . .otpei-
Xettjs dpi. Here the position of
ov suggests the suppressed clause,
dXXd tio irvevpari. Something
lias a claim upon us — but what ?
Not the flesh, but the spirit.
rov k. cr. trjv] For the purpose
of living ; that we should live.
See note on i. 24, tov dripd£,e-
crBai. Compare also vi. 6, tov
prjKin SovXeveiv rjpds ttj dpapn'a.
Luke i. 79, tov KarEvflvvai TOVS
irdSas rjpiov. ii. 24, Kal tov Sovvat
Bvcriav Kara to dprjpevov. xxii.
31, iirjTrjcraTO vpds tov cuviacrai.
13. ei ydp k. cr. Ujre] Gal.
vi. 8, on d crireipiov els ttjv crap
Ka eavrov ek ttjs crapKos Bepierei
epBopdv' 6 Se crireipiov els to irvev
pa ck tov irvevparos Bepierei £iotjv
aZtdviov. irvev'pan] By (the instrumen
tality of) spirit. The iTvevpa is
the soul as quickened and inlia-
bited by the Holy Spirit (see note
on verse 4, Kara o-apKa...Kara
irvevpa). What is done there
fore by the irvevpa is done by

the agency of the Holy Spirit :
the difference is but one of ex
pression. Tas irpdieis T. cr.] Col. iii. 9,
aireKSvo-apevot tov iraXaidv avBpio
irov crvv rais irpaiecnv avrov.
Compare Acts xix. 18, iiopoXo-
yovpevoi Kal avayyiXXovres rds
irpdieis avriov.
0avaTovTe] See note on vii. 4,
E0avand0rjT£ rip vdpto.
14. do-ot ydp] In confirma
tion of frjo-Ecr0E. Sons of God
must be immortal.
irvevpari ©eov] For the ab
sence of the article, see note on
v. 5, Sid irvevparos aytov.
irvevpari ©. ayovrai] For the
construction, compare Gal. v. 1 8,
ei Se irvevpari ayecrBe. 2 Tim.
iii. 6, dydpeva emBvpiais iroiKk-
Xais. viol ®eov] See verse 1 9. ix.
26 (from Hos. i. 10, lxx.), eVet
KXrjBrjcrovTai viol ®eov £<ovros.
2 Cor. vi. 18. Gal. iii. 26, irav
res ydp viol ©eov eoTE k.t.X.
15. ov ydp] / say, sons;
for, &c.
iXdj3eTe] The spirit which you
received (on becoming Christians)
was one not of slaves, but of

156

nPOS PftMAIOYS.

eis tpbfiov, a'AAa e'Aa'/3eTe irvevpia vlodecrias, ev
1 6 ip Kpdfapiev, A/3/3a, d iraTrjp. avTO to irvevpia
crvvpiapTvpei Tip irvevpaTi rjpiiov oti icrpev TeKva
17 Qeov. el Se TeKva, Kal KXrjpovbpof K.Xrjpovop.01
p.ev Qeov, crvvKXrjpovbpioi Se XpicrTov' e'iirep crvv-
irdcrxopev, 'iva Kal crvvSo^acrdiopiev.

adopted sons. See Gal. iv. 6, 7,
on Se eore vioi, e^airecrTEtXev o
®eds to irvevpa tov vlov avrov e!s
rds KapStas rjpiov .. .tocrre ovKen
eT SovXos, aXXd vios.
SovXeios irdXiv] Gal. iv. 24,
Svo SiaBrjKai, pia pev...ds Sov-
Xeiav yewtoo"a. V. I, Kai prj
irdXiv £vycp SovXeias ivixeaBe.
Heb. ii. 15, dcrot epdfito Bavarov
Sid iravTos rov t,rjv evoxot rjcrav
SovXeias. vio0eo-ias] From the classical
phrase viov TiBeerBai (Berds vios)
comes the compound form vio-
Becrla, adoption, here, and in
verse 23, and ix. 4 (where see
note). Also Gal. iv. 5, tva tovs
viro vdpov iiayopdcrrj, 'iva Trjv
vloBecriav diroXdj3iopev. Eph. i. 5,
irpoopicras rjpds eis viooWiav Sid
Irjcrov Xpicrrov eis avrov. Com
pare John i. 1 2, 00-01 Se eXa[3ov
avrov, eSioKev avrois iioveriav tekvo
©eov yevicrBai.
iv to] In which (Spirit of
adoption), as tho containing or
enveloping presence. Compare
ix. 1, ev irvEvpart dyito. xiv. 17.
xv. 16. 1 Cor. vi. 11. xii. 3,
9, 13, ev irvevpari ©eov XaXiov...

ev no avrio irvevpaTi...ev evi irvev
pari K.T.X.
iv u> Kpd£opev] Gal. iv. 6,
to irvevpa tov vlov avrov . . .
Kpdtfrv, 'Afifta, 0 irarvp.
Kpdt^opev] ix. 27, 'Ho-a'tas Se
Kpd^ei virep tov 'IcrparjX. John
vh. 37, eioTrjKei d 'Irjo-ovs Kat
expai ev Xeytov. xii. 44. Gal. iv. 6.
'A/3/3d] Mark xiv. 36, Kal e'Xe-
yev, 'A.j3j3d, d iraTTjp, iravra Svvara
croi. Gal. iv. 6.
16. avrd rd irvevpa] The very
irvevpa ©eov (verse 14), the very
irvevpa vloBecrias (verse 15), re
ceived by us as Christians, bears
thus a concurrent testimony with
that of our ouni irvevpa to the
fact of our sonship.
crvvpaprvpei] See note on ii.
15, crvvpapTVpovcrrjs. 1 7. ei Se reKva] And sonship
implies heirship. God has an
inheritance for us, in which ice
partake with Christ. Share His
sufferings, and you shall share
His glory. Gal. iv. 7, ovkeVi et
SovXos dXXd vios" eZ Se vios, Kat
K.Xrjpovdpos. KXrjpovdpoi pev ©eov] Else
where the genitive after kXtjpo-

VIII. 16—19.

157

AoYt£b,uai ydp oti ovk djgia Ta ira6rjp.aTa 18
tov vvv Kaipov irpos Trjv pieXXovcrav So^av diro-
KaXvcpdrjvai els rjpids. rj yap diTOKapaSoKia Trjs 19
KTttrecos Trjv diroKaXv^iv tiov vliov tov Qeov

vdpos is that of the thing : see
iv. 13, Kocrpov. Heb. i 2, irdvnov.
vi. 17, ttjs EirayyEXtas. xi. 7, rrjs
Kara iricmv SiKaiocrvvrjs. James
h. 5> TV* fiacriXeias k.t.X. Here
of the person; God's lieirs,
Christ's coheirs.
crvvKXrjpovdpoi] The word oc
curs also in Eph. hi 6, Etvai rd
eBvrj ervvKXrjpovdpa. Heb. xi. 9,
nov crvvKXrjpovdpiov Trjs eirayyeXias
tijs avrrjs. I Pet. hi. 7, cos Kai
crvvKXrjpovopots xdptros £iotjs.
ctvvkX. ~KpicrTov] Bev. ih. 21,
Sidcrft) avnp KaBicrai per ipov iv
np Bpdvto pov K.T.X.
etirep o-vvirdcr^opev] 2 Tim.
ii. 11, 12, Et yap crwaireBavopev,
ko.1 crvv^rjcropeV el viropevopev,
Kal crvvjSacnXevcropev. crvvirao-xopEv] I Cor. xii. 26,
crvvira'crxet iravra rd peXrj.
18. Xoyi%ojxai yap] And well
may we — it is worth our while to
submit to this condition — for, <fec.
ovk dfia...7rpds] Not worthy
(of thought or mention) in re
gard to, in comparison with.
iraBrjixara] See note on vii. 5,
Ta iraBrjpaTa nov ajxapriiov.
rov vvv Kaipov] Mark x. 30,
vvv ev np Katpip tovtio, opposed
to ev no aliovi tio ipxopevio. Luke
xviii. 30.
ttjv peXXovcrav 8. a.] I Pet.

v. I, o Kai ttjs peXXovo-rjs airoKa-
XvrrrecrBai Soirjs koiviovos. The
order here is as in Gal. iii. 23,
eZs ttjv pEXXovcrav iricmv airOKa-
XvcpBrjvai. diroKaXvepBijvai] See note on
1. 17, arroKaXviTTETac.
eZs rjpds] not rjpiv, as though
we should only see the glory
spoken of, but so as to reach,
effect, come upon us.
19. rj ydp] The whole crea
tion, even in its irrational (if
not inanimate) portion, gives
signs as of expectation, of long
ing, of a sense of want and im
perfection, to be satisfied only
in those times of refreshing
(Kaipol dvai[/vieios, Acts iii. 19)
which shall accompany the pub
lic recognition of the true sons
of God. The whole earth, in
its present state; the world of
nature, so full of imperfection,
suffering, and decay — and yet
under the government of a per
fect God ; seems to. indicate, not
the need only, but the certainty,
of a future restitution of all
things (aTroKaraardo-etos irdvnov,
Acts ih. 21) when (above all
else) the veil which at present
hides the true character and des
tiny of God's servants shall be re
moved (ttjv diroKaXvij/iv tiov vliov

158

npos PfiMAIOYS.

20 direKSex^Tai. Trj ydp p.aTaioTrjTi rj ktictis vire-
Tayrj ovx eKoi?o"a dXXa Sid tov vifoTa^avTa,
2 1 iir' eXiriSi, oti Kal avTr) rj ktictis eXev6epiodr]cre-
Tai diro Trjs SovXeias Trjs cpdopds eis Trjv eXev-

tov ©eov), and He will own and
bless them as His. See verse 23.
diroKapaSoKta] From the clas
sical KapaSoKeiv (to watch as
with outstretched head) comes
the strengthened compound (see
note on x. 20, diroToXjxS.) diro-
KapaSoKelv, and the noun drro-
KapaSoKia. Phil. i. 20, Kara ttjv
arroKapaSoKiav Kal IXiriSa pov.
rrjs ktio-eios] See note on
i 20, ktio-eios.
drroKaXvi/ftv] See note on i.
17, airOKaXvirTETOi. ii. 5, diro-
KaXvi^Eios. dirEK8£X£Tai] Another exam
ple (see note on drroKapaSoKia
above) of the strengthening use
of dird in composition. See verses
23, 25. 1 Cor. i. 7, direKSexopEVOvs
rrjv diroKaXvipiv tov Kvpt'ov rjpiov
'Irjcrov Xpicrrov. Phil. iii. 20,
eriorrjpa aweKSexdpeBa Kvpiov Irj
crovv Xpiordv. Heb. ix. 28,
dcpBrjcreTai tois avrov drreKSexopi-
vots eis crcoTTjpiav. I Pet. iii. 20,
ote drreieSixeTO rj rov ©eov paKpo-
Bvpia iv rjpipais Nioe.
20. paraidTrjn] Disappoint
ment, frailty, emptiness, nothing
ness. Eccles. i. 2, &c. lxx.
paraiorrjs paraiOTryriov, eXrrev d
eKKXrjcriao-TTjs, paraidrrjs paraio-
ttjtiov, rd irdvra paraidrrjs. The
whole book of Ecclesiastes is a

commentary upon this verse.
Thus Psalm xxxix. 5, irXijV
rd o-vpiravra paraioTTjs, Tas av-
Bpioiros £iov. cxliv. 4, dvBpioTros
paTaiOTrjTi topoitoBrj' al rjpipai
airov tocrei crKia irapayovcav. Tit.
iii. 9, dviocpeXels Kal pdraioi.
ovx eKowa] Not by any choice
or act of its own, but owing to
tlie appointment of Him who for
man's sin inflicted that subjuga
tion to tlie power of corruption
and of decay ; a subjugation, how
ever, not destined to be final, but
brightened by tlie hope of a future
restoration. The Fall of man
involved the inferior creation
also in its consequences: the
new heavens and new earth will
bring with them the reversal
of that derived doom. 2 Pet.
iii. 13, Kaivovs Se ovpavovs Kal
yrjv Kaivrjv Kara to irrayyeXpa
airov rrpooSoKiopev, iv ots SiKaio
crvvrj KarotKEi. Bev. xxi. 11.
21. avrr) tj ktiVis] The con
trast which follows in verse 23,
dXXd Kat avroi, k.t.X., seems to
show that the term ktictis (here
and in verses 19, 20, 22) predo
minantly denotes the inferior,
the irrational, creation, so wide
ly affected by man's conduct and
condition. See note on verse 1 9.
ttjs SovXeias ttjs cpBopas] The

VIII. 20 — 23.

159

Qepiav Trjs Sofyjs tiov TeKvtov tov Qeov. o'iSapev 22
yap oti iracra rj ktictis crvvcTTevdfa Kal crvvioSt-
vei dxpi tov vvv ov piovov Se, a'AAa Kal avTOi, 23
Trjv dirapxnv tov irvevpaTos exovTes, rjpieTs Kal
avTOi iv eavTois crTevdfapiev, vlodecrtav direK.Se-
23. Or omit TpieTs.

slavery of (belonging to, arising
from) the corruption, that is,
that state of general decay and
ruin which was brought in by
man's sin, and which lays a yoke
of servitude upon man's whole
world. For SovXeias see Heb.
ii. 15, evoxot rjcrav SovXeios.
ttjv iXevBepiav rrjs Sdfrjs] Tlie
liberty of (belonging to, connected
with) the glory (the manifested
perfection) of the children of God.
That diroKaXotj/is nov viuv tov
©eov (verse 19) shall bring with
it a condition of liberty to the
toiling and suffering world.
22. crwioStvet] The figure im
plies not only suffering (Bev.
xii. 2, Kpd£ei cd8ivovo-a Kat fia-
o-avdQopivrj tekeiv), but suffering
in hope of a joy to come. See
John xvi. 21, tj ywrj drav tiktij
Xvittjv exet...dTav Se yewrjerrj to
iratSiov ovKen pvrjpovevei ttjs BXiij/-
£ft)S K.T.X.
axpi tov vvv] Phil. i. 5.
23. ov pdvov Se] That is, rj
KTICTIS. rrjv dirapxrjv tov irv.J Tlie first.
fruits consisting of the Spirit.
The possession of the Holy Spirit
is itself the first-fruits of our

future inheritance. It is of the
nature of the glory that shall
be revealed. Thus 2 Cor. i. 22.
V. 5, Sovs rjptv tov dppa/3 tova tov
irvEvpaTos' explained by Eph. i.
13, 14, icrtppayicrBrjTe tu> irvevpari
rrjs eirayyeXias np dyiip, ds [or d]
ecrnv appa/?iov rrjs KXrjpovopias
rjpiov eis airoXvrpcocrtv ttjs irepi-
iroirjcreios. For dirapxrj see (for
example) Lev. xxiii. 10, lxx.
Kat otcrETE Spdypara drrapxrjv tov
Oepicrpov vpiov irpos tov lepia.
Bom. xi. 16. xvi. 5. 1 Cor. xv.
20, 23. xvi. 15. James i. 18.
Bev. xiv. 4.
crrcvdljopev . . .tov cr. rj.] 2 Cor.
v. 2, 4, e'v Tovrto errevd^opev, to
oiKTjTrjpiov rjpiov to ii ovpavov
irrevSvo-acrBai eirHTO^ovvres . . . Kal
ydp oi ovTes ev Tip o-KTjvei orevd-
£ojxev /Sapovpevoi... tva KararroBrj
rd Bvrjrdv vird rrjs tjorjs. Compare
1 Cor. xv. 53, Set ydp to tpBaprdv
tovto ivSvcracrBai dcpBapcriav Kal
to Bvrjrdv tovto ivSvcracrBai dBa-
vacriav. vio0ecriav] That is, the mani
festation of our adoption (see
verse 19) by resurrection. It
was so with Christ Himself:
see i. 4, rov opiaBevros vtov ©eov

160

I1P02 PQMAIOYZ.

Xopevot, Trjv dnroXvTpiocriv tov criop.aTOs rjpiidv.
24 tjj r/dp iXiriSi ecrcodrjpiev eXirls Se j3Xeirop.evrj
ovk ecrTiv iX-rrls' o yap /3Xeirei tis, ti Kai iX-
2^irifa; el Se o ov fiXeiropev iXirifap.ev, Si viro-
povfjs direKSexopeda.
26 'QcravTios Se Kal to irvevpia trvvavTiXap./3a-

24. Or /3X., rls 1\t.

Or omit Kat.

...ii dvao-rdcrecos veKpiov. Hence
in Acts xiii. 32, 33, dvaoTrjcras
Itjo-ovv, ids Kat...y£ypairrai, Ylds
pov £t cv, eyid crrjpepov yeyivvrjKa
ere. The adoption itself is not
future : Gal. iv. 5, 6, iva ttjv vio-
Becriav diroXdj3topev ' on Se icrre
viol K.T.X.
rrjv air. rov o-tdparos] Called
in Eph. i. 14 the diroXvrpcoo-is
ttjs irepirrotrjcreios, the redemption
of tlie acquisition; that is, the
final recovery (by resurrection of
the body) of that which God has
already made His own by the
gift of His Son. The spiritual
redemption is already ours. Eph.
i. 7, ev ft) exopev rrjv drroXvTpiocriv
Sia tov aiparos avrov, rrjv dcpetriv
riov irapairTtopdrtov. See note on
iii. 24, diroXvrpidcrEios.
24. ttj ydp eXiriSt] A rea
son for errevd^opev direKSexdpevoi
above. It was by thatlwpe (of
a glory to be revealed) that we
were saved. Our salvation, re
garded as a single past act (ecnd-
Brjpev), was apprehended, not by
an exercise of sight, but of that

faith in things future, which is
the very essence of hope. Eph.
ii. 8, tjj ydp xaP'T' icrre cre-
crcocrpevoi Std ttjs iricrrEios. For
icnoBrjpev, see note on v. 9, crio-
BrjerdpeBa. eXirls Se] An object of hope :
as in Gal. V. 5, eK irio-retos IXiriSa
SiKaiocrvvrjs arreKSexdpeBa. Col.
i. 27, Xpiords ev vpiv, rj iXirls
rrjs Sdfrjs. I Thess. ii. 19, n's
ydp rjpiov eXiris.-.r; ovxt Kal vpeis
k.t.X. 1 Tim. i 1. Tit. ii. 13,
irpoerSexdpevoi rrjv paKapiav eX-
iriSa k.t.X.
j3XeTTopevTj] 2 Cor. iv. 18,
pr) ctkottovvtiov rjpZv Ta jSXeird-
peva k.t.X.
25. St' viropovrjs] See note
on ii. 27, Sta ypapparos.
26. idcravnos Se] And, as
hope, so also the Spirit helps us.
ervvavriXappdveTai] As Xap-
PdvecrBai is to lay hold of, so dv-
TiXapj3dvecrBai (nvds) is to lay
hold of over against (on the op
posite side, or in one's turn) ;
whether literally (as in Isai. Ii.
18, LXX. Kal ovk rjv o avriXap/Sa-

VIII. 24—27.

161

veTai Trj dcrdeveta rjpiov to yap t'i irpocrev^io-
peda Kado Sei ovk o'lSapev, dXXa avTO to irvev
pia virepevTvyxdvei crTevaypois dXaXtjTOis- b Se 27

1 6. Or Tpo<rev£6p.e6a.

vopevos ttjs x£tpds o-ov k.t.X); Or
in the sense of claiming (as, per
haps, I Tim. vi. 2, ot ttjs evepye-
o-ias dvTiXapj3avopevoi); applying
to (as 1 Kings ix. 9, lxx. Kai dv-
TeXdj3ovro Beiav eriptov Kal irpoo-e-
Kvvrjcrav aijrots k.t.X.. Micah vi.
6, ev Tivi...dvTiXrjij/opai ©eov pov
k.t.X.); or lielping (as Lev. xxv.
35, LXX. edv Se irivrjrai d dSeX-
<f>ds crov . . .dvTiXrjxprj airov k.t.X.
Psalm hi. 5, on Kvptos dvnXrj-
ijrerai pov. Luke i. 54, avreXd-
/3ero 'IcrparjX iraiSds avrov. Acts
XX. 35, Set dvriXapfidvecrBai nov
dcrflevovvnov). And crvvavnXap-
PdvecrBai (nvi) is to lay hold of (a
burden or the like) together with
(a person), and so to assist ; as
here (ttj dcrBeveia. rjpiov), and
Exod. xviii. 22, LXX. Kat vvvav-
TiXrjij/ovTai croi. Psalm Ixxxviii.
2l,rj ydp x^P pov ervvavTiXrj\j/eTai
avnp. Luke x. 40, Eiirdv ovv avrrj
iva poi ervvavTiXdjSrjTai. In Num.
xi. 17. lxx. the construction is
that of the active Xapj3dveiv (ko.1
ervvavnXrjipovrai pera crov ttjv
dpprjv tov Xaov).
n Trpoo-ev^orpe^a] For the
mood (expressing must, are to,
&o.) compare x. 14, tios ovv
liriKaXecrtovTai ... irio-T£vo-ioo-iv ...
aKovo-iocriv . . .Krjpvitocnv k.t.X. See
also note on vi. 1, impeviopev.

KaBd] This form is found
only here, and in 2 Cor. viii. 12
(twice), and 1 Pet. iv. 13.
virepEVTvyxdvEt] The verb ev-
rvyxdvEiv (nvi) is(i) to light upon,
to fall in with (as in 2 Mace. vi.
12, irapaKaXio ovv tovs ivrvyxd-
vovras rijSe ttj J3ij3Xio k.t.X. xv.
39); and (2) to converse with,
apply to, entreat; whether abso
lutely, or with irepl, virip, or KaTa.
Thus verse 34, 6s Kal evrvyxdvei
virep rjpiov. xi. 2, tos evrvyxavei
no ©eip Kara rov 'Io-parjX. Wisdom
vih. 21, evetvxov no Kvpico, Kat
eSerjBrjv avrov. xvi. 28, Kat irpos
dvaroXrjv cpiords ivrvyxdveiv croi.
I Mace. viii. 32, edv ovv en ev-
rvxiocrt Kara crov k.t.X. x. 61,
63, 64, Evrv^eTv Kar' avrov... tov
prjSeva ivrvyxavetv Kar avrov
7T£p! prjSEvds irpdyparos k. t. X.
2 Mace. ii. 25. iv. 36. Acts xxv.
24, tovtov irEpi ov a7rav to irX^c^os
nov 'IovSaitov evetvxov pot. Heb.
vii. 25, Tavrore £iov eis to evrvy-
Xa'veiv virep avriov. Hence evrev-
iis (entreaty) in 1 Tim. h. 1. iv.
5. The full compound virepev-
rvyxdveiv is found only here.
The Holy Spirit makes entreaty
to God for us in those unuttered
yearnings which the Searcher of
hearts recognizes as the breath
ing of His own Spirit,, and

162

nPOS PQMAIOY2.

ipevviov Tas KapStas oiSev t'i to cppovrjpia tov
irvevpiaTOs, oti KaTa Qeov evTvyx^vei virep
28 dy'iiov. o'lSapev Se oti toTs dyaircocriv tov Qeov
irdvTa crvvepyei b ©eds eis dyadov Tots KaTa

28. Or omit 0 0e6s.

therefore the expression of His
own will.
crrevaypois] Acts vii. 34.
27. d epevviov rds k.] Bev. ii.
23, on eyid eipt d epevviov vecppovs
Kai KapSias.
Tt rd cppovrjpa tov irv.] That
is, ri eppovel to irvevpa. In verse
6, to cppovrjpa tov irvevparos has
a different sense: see note there.
on Kara ©edv] Because it is
according to God (in accordance
with the mind and will of God)
that the Spirit makes entreaty.
For Kara ©edv, compare 2 Cor.
vii. 9 — II, £Xvittj0tjt£ ydp Kara
©edv...7j ydp Kara ©eov Xvrrrj...
to Kara ©eov Xv7rrj0rjvai. It is
nearly equivalent to KaTa to
BeXrjpa rov ©eov in Gal. i. 4.
1 Pet. iv. 19. 1 John v. 14.
28. otSapev Se] Another
ground of comfort. All things
must issue in good to true Chris
tians : for they are the subjects of
a definite and connected series of
Divine acts of favour, commenc
ing in a past eternity, and to be
consummated in a future.
o-wepyet] If d ©eos be the
reading, the sense is, God works
all things with those who love
Him (cooperates with them in all

things), unto good to (for tlie
good of) those wlw are called, &c.
Mark xvi. 20, tov Kvpiov crvvep-
yovvros Kai rov Xoyov j3e/3aiovvTos.
If d ©eds be omitted, All things
cooperate with (aid, help) those
who love God, &c. The verb
crvvepyetv occurs also in 1 Esdr.
vii. 2, crvvepyovvTes rots Tpeo-/?v-
repois Ttiiv 'IovSaicov. I Mace.
xii. I, d Kaipds avrio crvvepyei.
I Cor. xvi. 16, iravri no crvvep-
yovvn Kal koitiiovti. 2 Cor. vi. 1,
crwepyovvres Se Kat irapaKaXovpev
k.t.X. James ii. 22, /3XeVeis on
7; it'icttis crvvrjpyei tois Epyois av
Tov. It may be doubted whether
the words tois Kara irpdBeeriv
kXtjtois ovotv should be regarded
as depending upon eZs dyac5dv, or
taken in apposition with tois
dyairioo-tv tov ©eov above. The
former is perhaps the simpler
explanation. Kara irpdBeeriv] In accordance
with a purpose, or deliberate re
solution, on the part of God
Himself. For irpoBecns see notes
on i. 13, irpoeBeprjv, and iii. 25,
irpoiBero. Add also 2 Mace. iii.
8, ttjv tov /JacriXeios irpdBecnv im-
TeXetv. kXtjtois] See notes on i. 1,

VIII. 28, 29. 163
irpodecriv KXrjTois ovcriv. oti ovs irpoeyvco, Kal 29

6, 7> kXtjtos dirocrroXos, kXtjto!
Itjo-ov, kXtjtois aytots.
29, 30. on] I say, Kara irpd-
6Wtv kXtjtois- because, &o. Every
one who is eventually saved can
only ascribe his salvation, from
the first step to the last, to
God's favour and act. Human
merit must be excluded: and
this can only be, by tracing
back the work far beyond the
obedience which evidences, or
even the faith which appro
priates, salvation ; even to an
act of spontaneous favour on the
part of that God who foresees
and foreordains from eternity
all His works. Although there
fore no one has a right to say
in this life, / am one of those
whom God has absolutely ordain
ed to eternal life ; yet with re
gard to himself in the retrospect
when he reaches heaven — and
even now generally, with respect
to those, whosoever they be, who
may eventually reach heaven — •
a Christian will thankfully ac
cept the language here employ
ed. The retrospective character
of the whole passage is strong
ly marked by the tense used
throughout, even in the last
(altogether future) link of the
chain, tovtovs Kal iSoiacrev. For
a parallel passage, somewhat ex
panded, see Eph. i. 3 — 14; in
which the eiSoKia tov BeXrj-
paros avrov (verse 5), or the

irpdoWis (verse 11), maybe said
to correspond to irpoiyvoi here ;
irpoopicras (verse 5) is the irpo-
topicrev of this passage ; yviopi-
cras to pverrrjpiov (verse 9) an
swers to eKaXeo-£v here; the dtpe-
cris nov iraparrTiopdnov (verse 7)
to £8iKaiioo-£v here; and the diro-
Xvrpiocris ttjs irEpiiroirjcrEios (verse
14) to ESd£ao-£v here. Com
pare also 2 Thess. ii. 13, 14;
where etXaro includes the irpo-
e'yvco and irpotopio-ev of this pas
sage, and the dytacrpds irvevpa
ros takes the place of eSiKaicoo-ev
here. In 1 Pet. i. 1, eVXeKroTs...
Kara irpoyviocriv, the irpoiyvio of
this passage is expressed in its
cognate noun, and irpoiopio-ev is
replaced by eKXcKrots. There is
in Scripture no one stereotyped
form of statement on this great
subject, but an entire harmony
in the result, even where terms
are varied or interchanged.
29. irpoeyvto] Foreknew. It
may be well to retain this simple
rendering of the word. And yet
the bare idea of knowing before-
hand(ns in Wisdom viii 8, o-rjpela
Kal repara irpoyividcrKei. xviii. 6,
eKeivrj tj vvi irpoeyvioerBrj irarpdo-iv
rjpiov. Acts xxvi. 5, irpoyivtdcrKov-
Tes pe avioBev. 2 Pet. hi. 17,
irpoyivtdo-KOvres epvXdcrcreaBe) is
evidently inadequate to the mys
terious thought here expressed.
Mere prescience (on God's part)
of human volition leaves man the

164

IIPOS PflMAIOYS.

irpoiopicrev crvppibpcpovs Trjs e'iKovos tov vlov av-

originator of his own salvation,
in utter contradiction to Scrip
ture here and everywhere. That
irpdyvioo-ts which is made the
first step in the spiritual history
seems to express, not indeed so
much as predetermination (which
would confuse irpoiyvto with irpo-
tdpio-£v), but yet a resting of the
mind of God beforehand upon a
person with approval (compare
Exod. xxxiii. 12, lxx. otSd o-e
irapd iravras Kal X°-PiV 9(ets Tap'
epoi. Psalm i 6, yivido-Ket Kvptos
dSdv StKatiov) which can only be
mentally and doctrinally severed
from the second step, irpoiopicrev.
For this use of the word, see
xi. 2, tov Xaov avrov dv irpoeyvto.
I Pet. i. 2, eKXeKTOts...Kard irpd-
yviocrtv ©eov iraTpds. The further
and yet stronger sense (fore
ordained) appears in the two re
maining passages; 1 Pet. i. 20,
irpoeyviocrpevov pev irpd Kara/3o-
Xtjs Kocrpov, cpaveptoBevTOS Se' k.t.X.
Actsii. 23, tovtov rrjiopicrpEvrj /3ov-
Xtj Kal irpoyviocrei tov ©eov ekSotov.
irpoiopicrev] Predetermined,
foreordained, marked out before
hand. The second step. The
immediate consequence of the
irpdyviocris. For the word, see
Acts iv. 28, iroirjcrai ocra rj x6tP
crov Kal tj fiovXrj [aov] irpooipt-
trev yevicrBai. 1 Cor. ii. 7, ©eov
crodjiav . . .rjv irpowpicrev d ©eds
Tpd nov aiiovtov. Eph. i. 5, 11,
irpoopicras rjpds els vloBecriav
Std 'Irjcrov Xpicrrov Ets avrov

Kara ttjv evSoKtav tov BeXrjparos
airov. . .irpoopierBivres Kara irpdBe
cnv tov rd iravra ivepyovvros k.t.X.
ervppdptpovs rrjs eZkovos] That
is, as (so as to be) sharers of the
form (popeprj) of the similitude
(e'lKtov) of His Son. It may be
doubted whether the idea of spi
ritual resemblance is here pre
dominant, as in 2 Cor. ih. 18,
avaKCKaXvppivto irpoertorrto ttjv
Soiav Kvpt'ov KaTOTTTpitfipevoi rrjv
avrrjv e'lKova perapopcpovpeBa diro
Soirjs eZs Sdfav k.t.X. Phil. iii.
10, tov yvtovat avrov .. .avppopcpi-
tfipevos tio Bavdrio avrov k. t. X. ;
or rather that of corporeal like
ness after resurrection, as in
Phil. iii. 21, os peTacrxTjpancrei
to criopa ttjs TairEivtdo-eios rjpiov
crvppopepov no crtopari Trjs Soirjs
airov k.t.X. (In 1 Cor. xv. 49,
the uncertainty of the reading,
between epopecropev and cpopicrto-
pev, leaves the sense also uncer
tain, between corporeal and spi
ritual likeness.) Both thoughts
may be included: but it is the
latter which completes and fulfils
the design spoken of. See the
next note. For popepd in this
sacred application, see Mark xvi.
12, iepavepto&rj ev ere'pa popeprj.
Phil. ii. 6, 7, ev popiprj ©eov virdp-
X<ov. . .popeprj v SovXov XayStov. And
for eiKtov, 2 Cor. iv. 4, tov Xpi-
crrov os ecrnv eiKidv tov ©eov. Col.
i. 15, OS EOTIV eZkiOV TOV ©EOV TOV
aoparov. iii. 10, Kar eZkovo tov
KTto-avros avrov.

VIII. 30.

165

tov, els to e'tvai avTov irpioTOTOKOv iv iroXXois
dSeXcpois' ovs Se irpoiopicrev, tovtovs nal eW- 30
Aeo-eir Kal ovs iKaXetrev, tovtovs Kal iSi-

Katcocrev ovs Se iSiKaiwcrev, tovtovs Kal iSo-

-acrev.

ets to elvai avrov] The effect
of this predestined conformity of
Christians to Christ, now in soul,
hereafter in body also, will be, to
make Him, in His resurrection
glory, as it were tlie firstborn
Son among many brethren, all
sharing His likeness and (as it
is written) glorified with Him.
See Col. i. 18, irpiordroKos eK nov
veKpiov, iva yevrjrat ev irdcriv avrds
irptorevtov. Bev. i. 5, d irpiord-
tokos tiov veKpiov. For irpiordro
Kos in its application to Christ
as the Eternal Son, see Col. i. 15,
irptordroKos irdcrrjs Kriereios (for
the construction, compare John
i. 15, on irpioros pov rjv).
iv iroXXots dSeXcpots] Heb. ii.
11, 12, 17, ovk eiratcrxdverat aSeX-
cpovs avrovs KaXeiv...d^ev tocpeiXev
Kara iravra tois dSeXcpois opoiio-
Qrjvai k.t.X.
30. eWXeo-ev] Summoned, in
vited. The third step. The ac
tual conveyance of the Gospel in
vitation to those who have been
already marked out in God's
purpose as heirs of salvation.
Compare ix. 23, 24, o-kevt; eXeovs
a irporjToipacrev eis Soiav, ovs Kat
eVaXeo-ev rjpds k.t.X. i Cor. l. 9,
ino-rds d ©eds St'ov iKXrjBrjredsKOi-
vtoviav tov vlov airov k.t.X. Gal. 1.
V. E.

15, 16, ore 8e evSoRTjcrev [d ©eds] d
dtpopicras pe...Kal KaXecras Sid ttjs
XapiTos avrov diroKaXvi/'at tov viov
avrov ev ipoi K.T.X. I Thess. h. 12.
2 Thess. ii. 13, 14, eiXan> vpds d
©eds air' dpxrjs [or dirapxrjv] eis
o-corrjpiav...eis o iKaXecrev vpds Scot
rov evayyeXiov rjpiov eis irepirronj-
eriv Soirjs k.t.X. 1 Pet. ii. 9, tov
eK ctkotovs vpds KaXicravros els
to Bavpaarov avrov epdis. v. 10.
2 Pet. i. 3. See note on i. 6,
kXtjtoi 'Itjo-ov.
EStKatcoo-Ev] The fourth step.
The immediate acceptance and
forgiveness of those who believe
and embrace the Gospel. See
note on h. 13, StKaiiot'rjcrovTai.
E8d|ao-£v] The fifth and last
step. The future recognition of
the sons of God, and their ad
mission into glory. For 8o£d£eiv
in its application to God, see
note on i. 21, e8d£acrav. For its
sense here, see note on ih. 23,
ttjs Sdfrjs. Compare also John
vii. 39, oti 'Irjcrovs ovrrco eSo^o-
ctcJtj. xii. 16, ote iSoidcrBrj 'Irjcrovs.
xiii. 31. xvii. 1, 5, Kal vvv Sofa-
o"dv pe crv, IlaTep, irapa creavnp
ttj Sdig rj etxov irpo tov tov ko-
o-p.ov etvat irapa am. Acts hi.
13. For the tense (eSdfao-ev), see
note above on verses 29, 30, on.
0

166

nPOS PfiMAIOYS.

31 Tt ovv ipovpiev irpos TavTa', el b ©eos virep
32 rjpiiov, tis Ka& rjpiov', ds ye tov ISiov vlov ovk
icpeicraTO, dXXd V7rep rjpiov irdvTiov irapiSiOKev
avWov, irios 01/^t Kal crvv avTco Ta iravTa rjpiv
33 xap'tcreTai ; ti's iyKaXecrei KaTa e'/cAe/cTtof Qeov ;

31. ti ovv] These things being
so; God being thus manifestly
engaged, by a whole chain of
consecutive interpositions, cm the
side of us who believe; what
have we to fear ? Nothing in
this life — nothing hereafter. See
note on iii. 5, n ipovpev;
32. ds ye... irios ovxt] For
the argument, see v. 10, ei ydp
ixBpoi ovres KaTrjXXdyrjpev rip
©eip Sia tov 6WaTOv rov vlov av
rov, iroXXio pdXXov K.T.X.
vlov ovk icpeicraTo] Gen. xxii.
16, LXX. Kat OVK EcpEi'crio TOV
viov crov tov ayairrjTOv Si' ipe.
Exod. ii. 6, Kal icpeicraTO avrov rj
Bvydrrjp $apato. Psalm Ixxvhi.
50, ovk iepeicraro arrd Bavarov nov
ij/vxiov avnov. See xi. 21. 2 Pet.
h. 4, 5-,
7rap£'SioK£v] See note on iv.
25, irapeSdBrj.
irios ovxl koC] The Kai be
longs to the whole phrase crvv
avrio t. it. rj. xapicrerai.
Xapicrerai] 2 Mace. iii. 31,
33) &d ydp avrov croi Kexdpicrrai
rd tfjv d Kvpios. vii. 22, ovSe
eyio to irvevpa Kal rrjv £ior)v vpiv
exapicrdprjv. Luke vii. 21, Kal
TvcpXois iroXXois exapieraro j3Xe-
ireiv. Acts iii. 14. xxv. 11, 16,

xxvii. 24, Kat ZSov Kexapicrrai
croi 0 ©eds iravras tovs irXiovras
pera crov. 1 Cor. ii. 12, tva eZ-
Siopev rd viro rov ©eov xaP'o-0£Vra
rjptv. Gal. ih. 18. Phil, i. 29,
vpiv ixapurBrj to virEp Xpiarov...
irao"X£iv. ii. 9, Kal ixapicraro av
np to dvopa k.t.X. Philem. 22,
XapicrBrjcropai vpiv. In an equal
remaining number of passages
in the New Testament, the sense
of freely giving falls naturally
into that of forgiving.
33. EyKaXfo-Ei] Of the re
gular and full construction, e'y-
KaXetv n nvt, we find several
variations, some of them clas
sical. Thus we have eyKaXetv
(1) absolutely, as in Prov. xix. 5,
LXX. 0 Se eyKaXiov dSi'Kios ov
Siacpevierai. (2) With n only,
as Exod. xxii. 9, irepi re pdo"xov
. . . Kal irdcrrjs airtoXeias rrjs e'y«a-
Xovpevrjs k.t.X. (3) With nvt
only, as Zech. i. 4, oi iraripes
vpiov, ots eveKaXecav avrois oi irpo-
eprjrai k.t.X. Ecclus. xlvi. 19,
Kat ovk iveKaXeaev avnp avBptorros.
Acts xix. 38, iyKaXeiriocrav dX-
XrjXois. xxiii. 28, ttjv ain'av St'
tjv eveKaXovv avnp. (4) With nvi
Kara (irepi) nvos, as Wisdom xii.
1 2, n's Se eyKaXecei o-ot Kara (con-

VIII. 31-34.

167

©eos d SiKaiwv tis b KaTaKpivtov ; XottrTos 034
diroQaviov, pidXXov Se iyepdels iK veKpiov, ds Kai
icTTiv iv Se^ia tov Qeov, os Kal ivTvyx<*vei virep

34. Ol' X. 'Irjffout.

Or omit ere veKpuv.

Or omit tlie forma1 Kal.

cerning) iBviov drroXioXdnov k.t.X.
(5) With Kara nvos, here. (6)
With nvd nvos or irepi nvos (im
plied in the use of the passive),
as in Acts xix. 40, Ktv8vv£vop.EV
eyKaXeto-flat orao-£tos irept ttjs otj-
pepov. xxiii. 29, dv evpov EyKa-
XovpEvov irepl ^ijTTjpdnov tov vd
pov avriov. xxvi. 2, 7, irepl irdv
nov tov iyKaXovpai vird 'IovSatiov
...irepl tjs eXiriSos iyKaXovpai vird
'IovSatiov. eKXeKTiov ©eov] The absence
of the article lays stress upon
the quality: such persons as, &c.
See note i. 20, aird ktio-eids. The
exact phrase occurs in Tit. i. 1,
Kara irioTiv ekXektiov ©eov. In
Col. hi. 1 2, cos ekXektoi tov ©eov.
In xvi. 1 3, tov ekXektov ev Kvpiio.
2 Thn. ii. 10, 7rdi'ra virojxivio Sia
tovs ekXektovs. In 1 Tim. v. 21,
Kat nov ekXektiov dyyeXtov. In
the Gospels and General Epi
stles the word is more frequent,
and far more so in the Septua
gint: see, for example, 2 Sam.
xxi. 6, LXX. SaovX, IkXcktov Kv
piov. I Chron. xvi. 13, viol 'IaKcl/?
eKXeKTot avrov. Psalm lxxxix. 4,
SieBiprjv SiaBrjKrjv rots eKXeKTOts
pov. cvi. 5, ev ttj xPTJo-TdrTjn nov
ekXektiov o"ov. Isai. lxv. 9, Kat
K\rjpovoprjo-ovcnv ol ckXektoi pov.
The word iKXoyrj (in St Paul's
Epistles) occurs in the sense of

(1) selection, in ix. 11. xi. 5, 28.
1 Thess. i. 4: (2) the selected, in
xi. 7. The verb iKXiyecrBai, in
r Cor. i. 27, 28. Eph. i. 4, Ka#ids
iieXiiaro rjpds iv avrip Tpd Kara-
j3oXtjs Kocrpov.
®eds d SiKaicov] Who shall dare
to accuse, when it is God Himself
who acquits ? Who is there to
condemn, when He who died for
us and rose again is no less a
Person thorn Christ the Son of
God? Compare Isai. 1. 7 — 9,
LXX. eyvcov on ov prj alaxvvBio'
on iyyit,ei d SiKaitocras pe' tis d
Kpivdpevds poi ; avnoTrjTio pot dpa'
Kat Tts d Kpivdpevds poi; iyyicrd-
Tto poi. ISov Kvptos Kvptos jSorj-
Brjcrei poi' ris KaKtocrei pe; With
a note of interrogation after
SiKaicov and rjpiov, the sense be
comes: W/w shall accuse? God,
who already acquits ? Who is
there to condemn ? Christ, who
died, &c. ? With an interroga
tion at rjpiov only: Who shall
accuse ? God is our absolver —
who is our condemnor ? can it be
Christ ? Christ, who died for us,
&c? But the passage in Isaiah,
which is evidently in the mind
of the Apostle, seems to favour
the punctuation adopted in the
text above.
34. pdXXov Se] Or rat/ier.
Gal. iv. 9, vvv 8e yvdvTES
02

168

riPOS PHMAIOY2.

35 rjpnov. tis rjpds xo,Plcrei 0£'7r(' T^s dyairrjs tov
XptcrTov ; 0Xi\jsis rj crTevox<op'ia rj Sicoypos rj
36 Atjuds tj yvpivoTrjs rj k'ivSvvos rj pdx<xipa ; Kadios

©eov, pdXXov Se yvcoo-flevres V7rd
©EOV. EvrvyxdvEi] See note on verse
26, V7T£p£VTVyxdv£l.
35. n's Tjpds] If not in dan
ger of condemnation while we
remain Christians, yet may not
some one or something sever us
from Christ ?
Xiopterei diro] See verse 39.
Wisdom i. 3, o-koXioI ydp Xoyt-
crpol x<opi£ovcriv diro ©eov. Matt.
xix. 6, 0 ovv d ©eos crvve£evfev
dvBpiorros prj xMPl£eTio. Mark x.
9. Elsewhere used only in the
passive; as Acts i 4. xviii. 1,
2. 1 Cor. vii. 10, 11, 15, yv-
vatKa diro avSpds prj x^purBrjvai
k.t.X. Philem. 15. Heb. vii. 26,
Kex<opicrp.evos aTo nov apaprio-
Xtov. BXIij/is r; crrevoxiopia] See
note on ii. 9, BXiij/is Kal crrevo
xiopia. orevoxiopta] Straitness of
space, difficulty, painful pres
sure : ii. 9. 2 Cor. vi. 4. xii. 10.
A stronger word than even
BXIxpis- see 2 Cor. iv. 8, BXij3d-
pevoi aXX ov trrevoxiopovpevoi.
The opposite of trrevoxoipia is
evpvxiopia (evpvxiopos), which is
also used metaphorically ; as in
Psalm xxxi. 8, lxx. ov ctwe-
KXeio-as jxe els x£tpas i\Bpov ' ecr-
Trjo-as ev evpvxiopto tovs ToSas
pov.

Siioypo's] Prov. xi. 19, lxx.
Lam. ih. 19, ipvrjcrBrjv aird irno-
Xeids pov Kal eK Sitoyjxov pov k.t.X
2 Mace. xii. 23. Matt. xiii. 21,
yevopevrjs Se BXLpetos rj Sitoypov
Sid tov Xdyov. Mark iv. 17. x. 30,
pera Saoypiov. Acts viii. I, eye-
veTO...Sitoypds piyas irrl rrjv eK-
K.Xrjenav Trjv iv IepocroXvpois. xiii.
50, Kat eirTjyeipav Siioypdv ett! tov
IlavXov Kal TSapvafiav. 2 Cor.
xii. 10, Sid EvSoKft)...£v Stioypois,
ev crTEVoxioptais, vnep Xpicrrov.
2 Thess. i. 4, ev iracriv rots Siioypots
vpiov Kal rais BXicj/ecriv ats dvexe-
crBe. 2 Tim. hi. 11, tois Sitoypois,
rots ira&rjpacriv, did poi iyivero
...oiovs Siioypovs virrjveyKa k.t.X.
Xipds r; yvp.vdTTjs] Deut.
xx vih. 48, LXX. e'v Xiptp Kal e'v
Sii^ei Kal ev yvpvdrrjri Kal iv eK-
Xelxpei irdvTiov. 1 Cor. iv. 11,
Kai ireivtopev Kal Sii^iopev Kal yv-
pvnevopev k.t.X. 2 Cor. xi. 27,
ev Xipop Kai Si\j/ei...iv i/'dxet Kai
yvpvdrrjTi. Xip.ds...rj pa'xaipa] Isai. Ii.
19, LXX. irnojxa Kal crvvrpippa,
Xipos Kal pdxaipa' tis tre irapa-
KaXicrei; Jer. v. 12, ovx v£a *4>
rjpds KaKa, Kal paxaipav Kai Xipdv
ovk dij/dpeBa. xiv. 12, 13, 15, 16,
on ev paxaipa Kai ev Xiptp Kal ev
Pavdrip Eyed o-wteXeo-io avrovs
k.t.X. xv. 2, koi ocroi els paxai
pav, ds paxaipav' Kal 00-01 eZs
Xipdv, els Xipdv.

VIII. 35-38.

169

yeypairTai oti eveKev crov davaTOvpieda
oXrjv Trjv rjptepav, eXoyicrdrjpiev 10s irpbftaTa
crcpayrjs. a'AA' iv tovtois iracrtv iiirepviKiopev 37
Std tov dyairrjcravTOS rjp.as. ireireiarpiai yap oti 38

kivSvvos] Psalm cxvi. 3, lxx.
Kt'vSvvot cISov Evpocrdv pe, BXiij/iv
Kal dSvvrjv evpov. Ecclus. xxxiv.
12, irXfovaKts Icos bavarov IkivSv-
v£vo-a. 1 Cor. xv. 30, Tt Kal rjpels
KivSvvevopev iracrav topav; 2 Cor.
xi. 26, KivSvvots irorapiov, kivSv-
vois Xtjotiov k.t.X.
pdxaipa] Heb. xi. 34, 37,
icpvyov crrdpara paxaiprjs  ev
tpdvto paxaiprjs airiBavov.
36. Ka^ids] A quotation (from
Psalm xliv. 22, lxx.) to justify
the strong expression r) jxdxaipa
as a possible contingency.
BavarovpeBa dXrjv t. tj.] I Cor.
XV. 31, Ka0' rjpepav aTroBvrjerKto.
2 Cor. iv. 11, del ydp rjpels ol
£iovtes eZs Bavarov irapaSiSopeBa
Std 'Irjcrovv. xi. 23, ev Cavarots
iroXXaKis. For 0avarovv, see
note on vii. 4, iBavaTtoOrrre no
vopto. iXoyierBrjpev ids] Gen. xxxi.
15, LXX. ovx t"Sjal dXXorpiai Xe-
XoyicrpeBa avrio; Job xii. 21 (29),
ids KaXdprj iXoyicrBrj avnp crepvpa.
Isai. v. 28, at oTXal nov tiririov
avnov ids crreped irerpa iXoyicrBrj-
crav k.t.X. xxix. 16, ovx •"* °
7rrjXds rov Kepapitos Xoyio-Brjere-
crBe; xl. 15. I Cor. iv. 1. 2 Cor.
x. 2, tovs Xoyi£opevovs rjpds tos
Kara crdpKa irepiirarovvras. For
a, different construction of Xoyi-

£ecr0ai, see note on ii. 26, els
irepnoprjv Xoyio-Brjo-erai.
crcpayrjs] Of {belonging to, de
stined for) slaughter. So Psalm
xliv. 1 1, LXX. ifScoKas rjpds ids
irpd/Jara fiptocretos. Zech. xi. 4,
5, iroipaivere rd irpd/3ara ttjs
crcpayrjs, d ol KTrjcrdpevoi Kari-
crcpafcov k.t.X. Compare Jer. xii.
3, dBpourov avrovs tos irpoj3ara
eIs o-cpayrjv k.t.X. Ezek. xxxiv.
8, Kal yevicrBai rd irpd/3aTa pov
els Kard/Jpiop.a irdcrt tois Brjpiois
K.T.X. 37. vir£pviKiop,£v] This com
pound with virip is like others
formed by St Paul; as vrrEpEKirE-
picro-ov (Eph. iii. 20. 1 Thess. iii.
io),v7repXt'av(2Cor. xi. 5. xii.n),
vrcepirepierereveiv (v. 20. 2 Cor. vii.
4), virepirXeovd£eiv (1 Tim. i. 14),
&c. tov dyaiTTjo-avTOS rjpds] John
xih. I, dyamjcras tovs ZStovs tovs
ev rtp Koerpio, eis teXos rjyairrjcrev
avrovs. XV. 9, Ka0cds rjydirrjcriv
pe d Ilarrfp, Kayid vpds rjyairrjcra.
Eph. v. 2, 25, Ka0cos Kal d Xpi
ords rjydrrrjaev vpas...KaBo)s Kat
d Xpiords rjydirrjcrev rrjv EKKXrjcriav
k.t.X. 2 Thess. ii. 16, avrds Se
d Kvpios rjpiov Irjcrovs Xpicrros,
Kal [d] ©eds...d dyairrjo-as rjpds
k.t.X. 1 John iv. 10, 11, 19,
dXX' on avrds rjydmjo-ev Tjjxas.

170

nP02 PQMAI0Y2.

oi/'re BdvaTos oi/tc far) ovtc dyyeXoi o'vtb ap-
X&1 ovTe ivecrTWTa ovTe peXXovTa ovtc Svva-
39 juets oirre vyjscopia ovTe (iddos ovtc tis KTttrts

...rjpeis ayairiopev, on avros Tpto-
ros rjydmjo-ev rjpas. Bev. i. 5>
Tip dyairtovn ijpds Kal Xvo-avn
7jp.ds eK nov dpapniov rjpiov iv no
alp.an avrov. iii. 9, Kal yvcocriv
oti iyio rjydirrjo-d ere.
38. iriireicrpai ydp on] xiv.
14, oTSa Kal iriireicrpai iv Kvpiio
'Irjcrov on k.t.X. XV. 14, iriireicrpai
Se, aSeXc/iot pov, Kal avros iyio
irepl vpiov on k.t.X. 2 Tim. i.
5, 12, iriireicrpai Se on Kal ev croi
. . . Kal irirreicrpai on Svvaros icrriv
K.T.X. ovre Bavaros k.t.X.] An ex
haustive enumeration of all the
influences which might be sup
posed capable of effecting such a
severance. ovre dpxai] This may include
both human authorities (as rds
dpxds Kal TasefovcriasinLuke xii.
1 1), and still more (in connexion
with dyyeXoi) spiritual powers
of evil; as in Eph. vi. 12, ovk
icrriv rjpiv rj iraXrj irpos aipa Kal
crdpKa, dXXd irpos rds dpxds, irpos
rds iiovcrias, irpos tovs Koo-po-
Kparopas tov o-kotovs tovtov, irpos
Ta irvevpariKa rrjs irovrjpias iv
tois iirovpaviois. Col. ii. 15.
I Pet. iii. 22, virorayivnov avrio
ayyiXorv Kal iiovcriiov ko.1 Svvd-
peiov. ivecrrioTa ovre jXEXXovra] I
Cor. iii. 21, 22, irdvra yap vpiov
EO-TIV...EITE EVECTTtOTa eite piX-

Xovra. ovte SwdpEis] The position of
these words is peculiar. If they
stood (as in the received text)
next after ovre dyyeXoi ovte dpxai,
they would form another item
in the catalogue (so to speak) of
spiritual beings, as in Eph. i. 21,
irdcrrjs dpxrjs Kal iiovcrias Kal Sv-
vdpetOS Kal KVplOTTJTOS k.t.X. 1 Pet.
ih. 2 2 (quoted in a former note).
As it is, they must be still more
generalized, and read rather with
ovte vi^iopa ovte jSdBos, as if ex
pressing any opposing powers,
wlietlier towering aloft in proud
antagonism, or working under
ground in secret subtlety.
39. ovte vtj/topa ovre fidBos]
The form inj/topa means some
times elevation, exaltation (as in
Job xxiv. 24, LXX. iroXXovs ydp
EKaKioo-f to vij/iopa avrov. Judith
x. 8, eZs yavpiapa vliov 'laparjX
Kal vxptopa 'lepovcraXrjp. xiii. 4);
sometimes an exalted (high)
thing (as in 2 Cor. x. 5, irdv
vtj/o>pa irraipopevov Kara rrjs yvto-
ctecos tov ®eov). Compare Job
xl. 10, LXX. dvdXafie Sr) vij/os Kal
Svvapiv. Isai. ii. 11, 17, Kal ra-
TreivtoBtjcreTai to vij/os nov dvBpio-
irtov . . . ko.1 irecretrat vij/os dvBpioirtov.
X. 12, Kal eirl to vi^os ttjs Sdfrjs
nov dcpBaXpiov avrov. In like
manner (SdBos means either deep
ness, depth (as in Matt. xiii. 5,

VIII. 39-IX. 3-

171

eTepa SvvrjcreTai r)p.ds xwPl(rai a7r° T'7? dydirrjs
tov Qeov Ttjs iv XpicrTtp 'Irjcrov Tip Kvpiio rjpnov.
'AXrjdeiav Xeyio iv XpicrTip, ov ypevSopiai, IX, I
crvvpapTvpovcrrjs p.01 Trjs crvveiSrjcrecos piov iv
irvevpaTi dy'iia, oti Xvirrj poi icTTiv peyaXrj Kal 2
a'StaAet7TTOs bSvvrj tyj KapSia p.ov. rjvxoprjv yap 3

Sid to prj exeiv j3dBos yrjs. Mark
iv. 5. Eph. iii. 18, ri to irXdros
Kal prJKOs Kal vij/os Kal fidBos) ;
or a deep thing (1 Cor. h. 10, rd
jSdBrj tov ©eov). Compare Isai.
xxix. 15, LXX. oval 01 /3a0eios
)3ovXrjv irotowres...oi ev Kpvcprj
j3ovXtjv irotovvres, Kal ecrrai iv ctko-
ret Ta epya avriov k.t.X. xxxi. 6.
Bev. ii. 24, otnves ovk eyvtocrav
Ta j3aBea tov Saravd k.t.X Thus
the sense here is, Nothing high
and nothing low. Nothing lofty,
presenting a visible opposition,
an open defiance; and nothing
profound, working by insidious
machination. KTt'o-ts] See note on i 20,
KTto-eios. IX. I, &C. 'AXrj#eiav Xeyco
k.t.X] If this be the glorious state
of those whom God regards as
His true people, how sad is it to
a Christian Israelite to reflect
upon tlie state of his nation —
unbelieving, and therefore out
cast 1 Yet in God's dealing with
that nation there has been no in
consistency and no injustice.
I. dXrj^eiav Xeyco] I Tim.
ii. 7, dXrjp'eiav Xeyco, ov \j/evSopai.

note

See

ev Xpiorip] See note on vi.
II, ev Xpicrnp 'Irjcrov. That
which I am about to say I say
in Christ, as one included in
Him who is the Truth. Com
pare 2 Cor. xi. 10, eo-nv dXrjfleia
Xpicrrov ev ipoi k.t.X.
crvvpaprvpovo-rjs] See
on ii. 15, avvpaprvpovo-rjs.
rrjs crvveiSrjcreios pov]
note on ii. 15, crvvetSrjcreios.
, ev irvevpari dyia>] See note
on v. 5, Sid irvevpaTos ayiov.
Also on vih. 9, irvevpa ©eov...
irvevpa Xpiarov. My conscience
witnessing with me, bearing a
concurrent testimony with that
which I bear in the strong words
which follow; and that, not only
in a human sense, as men speak
who know not God, but in the
element and atmosphere (so to
speak) of that Holy Spirit who
is the life of them that be
lieve. 2. dSidXetirros] 2 Tim. i 3, ids
dSidXetirrov exto ttjv irepl crov
pveiav k.t.X.
ttj KapSia pov] The dative
expresses, in point of, in the
matter of, &c. A t my heart,

172 I7P02 PfiMAIOYS.
dvddepia elvai avWos iyio diro tov XptcrTov virep

3. rjixoprjv ydp] Literally,
1 was going (or beginning) to
wish or pray. I should have
wished, had it been lawful. I could
have wished. Compare Mark xv.
23, Kal eSt'Sovv avrip icrpvpvicrpe-
vov oTvov' d [or os] Se ovk eXa/Jev.
Luke i. 59, Kal eKaXovv avro...
Zaxapiav (they were going to call
him... they would Iwvoe called
him, &c). Acts xxv. 22, ij3ov-
Xoprjv Kal avrds tov avBpioirov
aKovcrai. For evxecrBai in this
sense, see Acts xxvi. 29, evfat-
jxtjv av Tto ©eip... iravras tovs
aKovovrds pov crrjpepov yevicrBai
roiovrovs K.T.X.
dvd#epa] Like the Latin sa-
cer, the one verb dvantfevat in
cludes the ideas of consecration
and execration. The original
identity of the two is seen in Lev.
xxvii. 28, 29, LXX. irav Se dvd-
Bepa o idv dvaBfj dvBpioiros no
Kvpito airo iravnov 00-a avrio icrriv
...irdv avaBepa ayiov dyitov ecrrai
rip Kvpiip' Kal irav avaBepa 0 idv
avareBfj diro tiov dvBptarriov... Ba
varia BavanoBrjcreTai (where the
former verse seems to express a
vow of dedication, and the latter
a vow of destruction). By usage,
however, dvdBrjpa has the good
sense, and dvdBepa the bad.
Compare (r) Judith xvi. 19, Kal
aviBrjKev 'Iov8ei0 7rdvra rd o-kevtj
OXocpEpvov...E?s dvdBrjpa tio Kv
pito eSaiKC. 2 Mace. ii. 13, irepl
avaBrjpdrtov. ix. 16, dyiov veidv
KaXXicrrois dvaBrjpacn Kocrprjcreiv,

Luke xxi. 5, Kai nvtov Xeydvnoy
irepl tov tepov, on Xic^ois KaXois
Kai dvaBrjpao-iv KeKocrprrrai. (2)
Deut. vi. 26, LXX. Kal dvdBepa
ecrrj tocrrrep tovto... on avaBepa
ecrnv. xiii 17. xx. 17. Josh. vi.
17, 18, Kal ecrrai tj irdXis dvd
Bepa, avrrj Kal irdvra ocra icrriv
iv avrrj, Tto Kvpiio nov Svvapetov
k.t.X. vii I, II, 12, 13^ 15, eye-
vrjBrjcrav avaBepa  to dvdBepa
icrriv iv vpiv k.t.X. i Chron. ii.
7. Zech. xiv. 11, Kal ovk ecrrai
dvdBepa en. Acts xxiii. 14, dva-
Bipari dveBepartcrapev eavrovs
k.t.X. 1 Cor. xii. 3, Xe'yEi 'Avd-
Bepa 'Irjcrovs. xvi. 22, Et ns ov
cf>iXe1 tov Kvpiov, Tjno dvdBepa.
Gal. i. 8, 9, dvdBepa Id-no. With
diro tov Xpicrrov, it is a thing (or
person) severed from Christ as
a KaBappa or purgamentum for
others. Strictly taken, perhaps
no Christian could wish this, for
any object : but the impossibility
of the wish prevents its being
strictly taken. It is precisely the
prayer of Moses in Exod. xxxii.
32, LXX. Kal vvv d pev depeis
airois ttjv apapn'av avriov, depes'
el Se prj, iidXeuf/dv pe iK rrjs
j8i/3Xov o-ov rjs eypatj/as. And the
answer to that prayer (verse 33)
corrects any mistake as to its
meaning: ei ns TjpdprrjKev evidirtdv
pov, iiaXeiij/o) avrovs iK rrjs j3t/JXov
pov. The sense here is, / was on
the point of wishing (if it were pos
sible) to forfeit my own happiness
as a Christian, to save my nation.

IX.

173

tiov dSeXcpiov p.ov, tiov trvyyevwv p.ov KaTa
crapKa' o'tTives elcriv 'IcrparjXeTTai, eov r) vlodecria 4
Kat tj Sofca Kal al SiadfJKai Kal r) vopiodecria Kat

Or r) SiaBtJKTj.

Kara crdpKa] See note on iv.
I, Kara crdpKa.
4. otnves k.t.X.] How great
have been their privileges 1 and
now how thrown away !
To-parjXeiTai] Matt. ii. 6, tov
Xaov pov tov 'IcrparjX. Luke ii.
32, Kal Sdfav Xaov crov 'IcrparjX.
John i. 48, ISe d\-ijBws 'IcrparjXei-
ttjs. Bom. xi. 1, Kal ydp iyio
IcrparjXeiTrjs dpi. 2 Cor. xi. 22,
E/3paioi eZctiv ; Kayto. 'IcrparjXei-
Tat etcrtv ; Kayto. crireppa 'Aj3padp
elcriv ; Kayto.
rj viotWia] See Exod. iv.
2 2, LXX. rdSe XeyEt Kvptos" Yids
irpioroTOKos pov 'IcrparjX. Deut.
xxxii. 6, ovk aijros ovtos o-ov
rraTTjp £KTTjo-aTO ote Kal iiroirjcri ere
Kal errXatri ere; Jer. xxxi. 9, on
iyevoprjv np 'IcrparjX ds iraripa,
Kal 'EaSpaip, irpioroTOKos pov io-riv.
rj Sdia] Tlie Sliechinah. Exod.
xvi. 10, LXX. Kal ij Sofa Kvpt'ov
mepBrj iv vecpiXrj. xxiv. 16. xl. 34,
35, Kal iKaXvxj/ev rj vecpiXrj ttjv
ctktjvtjv rov paprvpiov, Kal Soirjs
Kvpiov iirXrjcrBrj rj ctKrjvrj k.t.X.
I Sam. iv. 22, airtoKierrai Sdia
diro 'IcrparjX, drt iXrjepBrj rj kljSio-
tos rov ©eov. 1 Kings viii. 1 1,
on eirXrjcre Sofa Kvpiov tov oikov
Kvpiov. &o. &o.
al StaftjKai] The word Sia-

flrjKTj means a disposition or dis
posal, an arrangement in the way
of distribution, whether by deed,
will, die. In classical usage it
is generally a will; and the ar
gument of Heb. ix. 15 — 22 turns
upon this its common applica
tion. In the Septuagint it is
the translation of the Hebrew
word for compact; whether be
tween individuals (as in 1 Sam.
xxiii. 18, Kal SieBevro dpepdrepoi
SiaBrjKrjv ivtomov Kvpiov. Mai. ii.
14, Kal avTTj koiviovos o-ov, Kal
ywrj SiaBrJKrjs crov) ; between
nations (Josh. ix. 6, ko.1 vvv Sid-
61£o-61£ rjptv SiatfrjKrjv) ; or between
God and man, not in the sense
of mutual stipulation, but of a
bestowal of blessing. The Divine
SiaBrJKrj is a promise. See Gen.
ix. 9 — 17. xv. 18, SieBero Kv
pios Tip 'AjSpadp Sia8rjKrjv, Xe
ytov, Tip crrrippaTi crov Stocro) Trjv
yrjv Tavrrjv. Exod. xxxiv. 10,
ISov Eyed TiBrjpi SiaBrjKrjv ivioiriov
iravros tov Xaov crov irotrjcrio
evSoia, k.t.X. Isai. lix. 21, Kal
avrrj avrots rj irap' ipov SiaBrjKrj,
eiire Kvpios' to irvEvpa to ipov...
oi pr) ekXiittj ek tov o-rdpards crov
k.t.X. And so in the New Tes
tament uniformly. Luke i. 7 2,
iroirjcrai IXeos pera tiov irarepoiv

174

nPOS PHMAIOY2.

5 rj XaTpe'ia Kal al iirayyeXtai, eov ot irarepes, Kai

rjpiov, Kal pvrjerBrjvai SiaBrJKrjs d-
yias avrov k.t.X. Here, and in
Eph. ii. 12 (iivoi nov SiaSrjKtov
ttjs eirayyeXias), the plural seems
to express the various grants of
blessing, the several repetitions
(with additions) to Abraham and
his immediate descendants of
the great original promise made
to him when he was called out
of his own country. See, for
example, Gen. xii. 1—3, 7. xhi.
14-17. xv. 1-21. xvii. 1-22.
xxii 15-18. xxvi. 2-5, 34.
xxviii. 13-15. xxxv. 9—12.
xlvi. 3, 4. Of these patriarchal
blessings the Jews were the li
neal heirs. Acts hi. 25, vpeis icrre
ot viol nov irpocprjTtov Kat ttjs Sia-
BrJKTjs rjs SiiBero d ©eos Tpos tovs
iraripas vpiov, Xeytov irpos 'A/3pa-
lp, Kai ev no cnrippari crov ivev-
XoyrjBrjcrovTai iracrai al irarpial
rrjs yrjs.
tj vopooWta] The legislation:
the dignity and glory of having
a law communicated by express
revelation, and amidst circum
stances so full of awe and splen-
dour. Deut. iv. 7-14, 32-36,
LXX. ek tov ovpavov aKOVo-rrjv croi
hroirjcre rrjv epiovrjv avrov iraiSev-
crai ere, Kal iirl Trjs yrjs eSeife <roi
ro irvp airov to peya, Kat ra prj-
para avrov rJKovcras eK picrov rov
irvpds. Acts vii. 53, otnves eXd-
/Jetc tov vdpov els Siarayds dy-
yeXiov. tj' Xarpeia] The service ; the
gereinonial system of the Law of

Moses. 1 Chron. xxviii. 1 3, lxx.
Kal tiov diroBrjKuiv nov Xenovpyrj-
criptov CTKevtov ttjs XaTpeias oikov
Kvpiov. Heb. ix. 1, 6, e?xev pev ovv
Kat rj irpioTrj SiKaiiopara Xarpeias
... eis pev rrjv irptorrjv erKrjvrjv Sid
iravros dcriacriv ol lepels ids Xa
rpeias imreXovvTes. See note on
i. 9, to Xarpevto.
al irrayyeXiai] The promises:
all the various announcements
of God's purposes of good, made
in all times to Abraham and his
descendants. See xv. 8, Tas Eiray
yEXias nov irarepiov. Gal. iii. 1 6,
21, no Se 'Aj3padp ippe&rjcrav al
irrayyeXiai ko.1 np errrippari av
rov k.t.X. Heb. vi. 1 2. vii. 6, Kal
tov Exovra rds EVayyEXias evXd-
yrjKEv. xi. 13, 17, 33, rov p.ovo-
y£vrj irpocriepepev d rds eirayyeXias
dvaSefdp.evos...£Tervxov eirayye-
Xiiov. See note on iv. 13, rj
eirayyeXia. Thus ai irrayyeXiai
and at SiaBrJKai (above) are nearly
identical : but the aspect of the
two words is slightly different,
the SiaBrjKrj dwelling rather upon
the Benefactor, and the eirayye
Xia upon the benefit. It is pos
sible too that the eTrayyeXiat may
be intended to include later pro
mises also, such as those of Isaiah
and the prophets, though the
parallel passages scarcely con
firm this extension.
5. oi iraripes] The fathers:
the patriarchs of Israel. See xi.
28, ayairrjTol Sia tovs iraripas.
xv. 8. Acts ih. 13, 25, d ©eds

IX. 5, 6.

175

e£ tov b XjOttTTOS to KaTa crapKa, b wv eirl
irdvTiov ©eds ei/AcyjiTds eis tows alwvas' dpr'jv.
ovx 0iOV ^e °Tl ixireirTioKev b Xoyos tov Qeov. 6

Ajipadp Kal 'IcraaK Kal 'IaKtd/3,
d ©eds tiov iraripiov rjpoZv k.t.X.
v. 30. vii 11, 12, 15, 32. xiii.
17, 32. xxii. 14. xxvi. 6, ttjs
eis tovs iraripas eirayyeXias yevo-
pivrjs vird tov ©eov. Compare
also the frequent expression of
the Old Testament, Trjv yrjv rjv
topoo-a rois irarpacriv vpiov Tto
'A/3padp Kal np 'IcraaK Kal np
'IaKid/3, Sowat avTOts Kal np erirep-
pan avriov per avrovs (Deut. i.
8. <fec. &c).
ii tov d Xpiords] Heb. vii. 1 4,
irpdSrjXov ydp oti ii lovSa avarE-
toXkev d Kvpios rjpiov.
d tov Eirl irdvnov k.t.X.] Else
where these titles belong to the
Father. Eph. iv. 6, Ets ©eos Kal
irarrjp iravTiov, 0 iin iravnov k.t.X.
Luke i. 68, EvXoyrjTos Kvptos d
©eos tov 'Io-parjX. Bom. i. 25,
tov KTt'cravTa, ds eo-nv evXoyrjrds
eis tovs aiiovas' dprjv. 2 Cor. i. 3,
evXoyrjTOS d ©eds Kal irarrjp tov
KVptOV TJpiOV K.T.X. XI. 3 1, O ©COS
Kal iraTrjp tov Kvpiov 'Irjcrov oiSev,
d tov evXoyrjrds els tovs aiiovas.
Eph. i. 3. 1 Pet. i 3. And
Christ is d vios tov evXoyrjrov
(Mark xiv. 61). Here, however,
the words are evidently applied
to Christ. To place a full stop
at crdpKa, and regard the follow
ing clause as a sudden ascription
of praise to God for the gift of

Christ, is to introduce a harsh
and abrupt transition, for which
there is no cause and no paral
lel. Besides in such an ascrip
tion evXoyrjrds would stand first,
as in 30 passages of the Septua
gint. (The single seeming ex
ception in Psalm lxviii. 19, 20,
lxx. is evidently due to a mis
apprehension of the Hebrew.)
For a full justification of the ap
plication of the words to Christ,
compare (for example) John i. 1,
Kal ©eos rjv o Xoyos. x. 30, eyed
Kal d IlaTTjp ev icrpev. XX. 28, o
Kvptos pov ko.1 d ©eds pov. Col.
i 16 — 19, rd irdvra St' avrov Kal
els avrov eKTicnai, Kal avrds ecrnv
irpo iravrtov k.t.X. ii. 9, on ev
avnp KaToiKet irdv to irXrjpcopa
ttjs 0eoTTjTOS criopariKios. For irri
in this sense, see Matt. xxiv. 45,
OV KaTEOTTJO-EV 0 KVplOS Eirl TTJS
oiKETEtas avrov. xxv. 21, 23, Eir!
iroXXiov ere Karacrrrjo-io. Acts viii.
27, os rjv iirl iracrrjs ttjs yafrjs
avrrjs. In Heb. ih. 6, eirt (in the
same sense) has the accusative:
Xpiords Se cos vios eirl tov oikov
avrov. 6. ovx °"n/ ^ °Tt] But the
case is not such as that, &c. As
if it were, to Se irpdypa ov toi-
ovto'v eo-nv otov on k.t.X. Tlwugh
tlie bulk of that nation vjhich pos
sessed all these privileges is noio

176

npos PflMAIOYS.

ov ydp irdvTes ol e'£ 'IcrparjX, ovtoi 'IcrparjX.
7 ovS' oti elcriv crireppia 'Aj3padp. irdvTes TeKva,
dXX' iv 'IcraaK KXrjdrjcreTai croi crirepp.a'
8 tovt ecrTiv, ov Ta TeKva Trjs crapKos TavTa
TeKva tov Qeov, dXXa Ta TeKva Trjs eirayyeXias
9 Xoyi^eTai els crireppia. iirayyeXias yap b Xoyos

outcast for its unbelief, there has
been no failure of God's promise.
For from the first God slwwed
that it was His purpose to make
distinctions amongst the descend
ants of Abraham.
eKire'irrioKev] Job xiv. 2, LXX.
tucrrrep dvBos avBrjcrav iiirrecrev.
Ecclus. xxxiv. 7, Kal iierrecrov
E.\iri^ovTEs eV avrois. James i
II, Kal to avBos avrov iiirre
crev. oi ii 'Icrparj'X] Who belong to
Israel (nationally speaking).
ovrot] See note on vh. io,
avrrj. ovroi "lo-parj'X] That is, the
true Israel. See Gal. vi. 16, rov
Io-parjX tov ©eov.
7. ovS' on] Nor because
persons are descendants of Abra
ham, are they all children of
Abraham in the sense of the
promise and the blessing. Even
of the two sons of Abraham him
self one was excluded; excluded
in spite of the earnest remon
strance of Abraliam. See Gen.
xvii. 18, LXX. eiire Se 'A/3padp
irpos rdv ©edv, 'IcrparjX ovtos t,r'jTio
ivavriov crov. xxi. 10 — 12, Eiire
no AjSpaa'p, *EK/3aXe ttjv iraiSt-

ctktjv ravrrjv Kat tov vtov avTrjs...
0-K.Xrjpdv Se iepdvrj rd prjpa ertpdSpa
ivavriov 'Aj3padp...eiTre Se d ©eds
Tip 'AjSpadp, Mrj crKXrjpdv ecrrto
ivavriov crov irepl tov iraiSiov...ori
iv 'laaaK K.XrjBrjcreTai croi crireppa.
iv 'IcraaK k.t.X.] Quoted from
Gen. xxi. 1 2, lxx. (see last note).
In (the person of) Isaac shall
there be called (designated, de
scribed, spoken of) for thee a
seed. That is, Not in Ishmael,
but in Isaac, shalt thou have one
to be denominated thine offspring
(in the sense of Gen. xii. 7. xv.
5. xvii. 7. &c). For KaXetv in
this sense, see note on iv. 17,
Kal KaXovvTos.8. ov Ta reKva] Natural de
scent was not enough to constitute
an lieir of God's special blessings :
that is a matter of special pro
mise, and consequently of Divine
will and clwice.
ra reKva -rrjs o\..ttjs eir.] Gal.
iv. 23, aXX d pev ck ttjs iraiSi-
ctktjs Kara crdpKa yeyivvrjrai, d Se
eK ttjs eXevflepas St' eirayyeXias.
ravra] See note on vii. 10,
avrrj. Xoyi£erai] See note on iv. 4,
Xoyi^enu,

IX. 7— «.

177

ovtos, KaTa tov Kaipov tovtov iXevcropai
Kai ecTTai Trj ILdppa vios. ov povov Se, dXXa IO
Kai 'PefieKKa e£ evos KoiTrjv exovcra, IcraaK tov
iraTpos rjpiiov ptrjirio yap yevvrjdevTiov pirjSe 1 1
irpa^avTtov ti dyadov rj cpavXov, 'iva rj KaT

g. eirayyeXias ydp] Not, For
this is the word of promise; but,
For this saying, Kara tov Kaipov
tovtov k.t.X., is a matter of pro
mise; is the language of pro
mise; implies a supernatural in
terposition, not a natural event.
Gen. xviii 10, 24, LXX. etire Se,
Erravaerrpicptov rjito irpos ere Kara
tov Kaipov tovtov ets iopas...Ka!
larai ttj %dppa vios.
KaTa tov Kaipov rovrov] Ac
cording to (at a period corre
sponding vjitli) this season.
IO — 12. ov povov Si k.t.X.]
Another instance of Divine se
lection amongst the descendants
of Abraham. Of the two chil
dren of one father — of the twin
sons of Isaac himself, the very
child of promise — and before
tlwse children were yet born, or
could influence such choice by
their conduct — the one is pre
ferred, and the other is subject
ed. Nothing is here said of the
final destiny of either brother :
that was shaped by the spirit
and conduct of each: what is
spoken of here is the position
of the one, and not of the other,
as the depository of the promise
to Abraham.

IO. dXXd Kal 'PejSeKKa] The
sentence begins as if ixprjpa-
TicrBrj (was told of God), or the
like, were to follow. But verse
11 interrupts it, and when re
sumed, it is in the inverted
form, ippiBrj avrrj k.t.X.
tov iraTpos rjpiov] Added to
show that there was nothing in
the parentage of Esau to cause
his rejection. Isaac his fatlier
was d irarrjp rjpiov, the ancestor
and progenitor of all Israel.
1 1 . prjirco . . . prjSe] For this
use of prj' with the participle
(though not), see note on ii. 14,
pr) ?xovres. prjSe irpa^dvrtov] Isai. vii.
16, LXX. irpiv tj yviovai to iraiSiov
aya&dv rj KaKov.
ayaBdv rj cpavXov] John v.
29, ot Ta ayaBd iroirjo-avTes...ol
rd epavXa irpdiavres. 2 Cor. v,
IO, irpos d eirpaiev, eire dyaBbv
eire cpavXov.
rj Kar ekX. irpdoWis] The
choice-wise purpose. The purpose
which is according to (which fol
lows the rule of) selection. For
EKXoyrj', see note on viii. 33, iK-
XeKTtov ©eov. For irpoBecns, on
viii. 28, Kara irpdBeeriv.

178

nPOS PI2MAIOY2.

eKXoyrjv irpbdecris tov Qeov pievrj, ovk i£ epycov
1 2 dXX' iK tov KaXovvTOS, ippedrj ai>Trj oti b
13 pei^cov SovXevcrei Tip iXacrcrovr Kadios ye-
ypairTai, Tov 'laKiofi rjydirrjcra, tov ce
'Ho"ai7 ipiicrrjcra.
14 Tt ovv ipovpev; p.r) dSiKia irapa Tip Qeip ;
I5iu'/ yevoiTO. Tip yiiovcrei yap Xeyei, 'EXerjcrio bv

pEvrj] I Cor. hi. 14, Et nvos
to Epyov pevei k.t.X. 2 Cor. iii.
11, el yap to Karapyovpevov Sid
Sd£rjs, iroXXtp paXXov to pivov iv
Sdig. ovk ii Epyiov] A purpose, not
springing from the observation
or the foresight of human con
duct, but having its' origin in
the free grace of Him who calls
whom He will to be the recipient
of His blessing. For KaXeiv, see
note on viii. 30, eKaXecrev.
12. ippiBrj] 2 Sam. v. 6,
LXX. Kal ippedrj Tto AaviS, Ovk
eicreXcvo-rj iSSe. Gal. iii. 16, ep-
pedrjcrav al irrayyeXiai. Bev. vi.
II, Kal ippi&rj avrots iva k.t.X.
ix. 4, Kal ippeBrj avrats iva k.t.X.
on d p£t£iov] Gen. xxv. 23,
LXX. d p.ei£tov] Gen. xxix. 1 6, LXX.
ttj pei£ovt...Trj veoorepa. 1 Sam.
xvii. 4, o veiorepos...oi pei£oves.
13. rev 'laKo)j3 k.t.X.] Mai.
i. 2, 3, lxx. A reference to the
passage will show that the sub
ject is not the spiritual accept
ance or rejection of the two
brothers : tov Se 'Hcrav ipio-rjcra,

Kal eraia ra opia avrov eis acpa-
vicrpdv k.t.X.
14. ri ovv] What inference
shall we draw from these things?
Is there any injustice in this ex
ercise of choice in the bestowal of
Divine blessings ? God forbid !
Tlie thought must be repelled as
a blasphemy : for unquestion
ably such a method of procedure
is expressly asserted by God in
Scripture. prj dStKt'a] Deut. xxxii. 4,
LXX. ©eds irio-rds, Kal ovk ecrnv
dSiKt'a' StKatos Kal dcrtos Kvpios.
2 Chron. xix. 7, on ovk cirri
pera Kvpiov ©eov rjpiov dSiKia.
Psalm xcii. 15, on ev0r)s Kvpios
d ©eds pov, Kal ovk ecrnv dSiKia
ev avrip. 15. eXeijcrw] Exod. xxxiii.
19, LXX.
eXerjcrio...Kal oiKTeiprjcrio] 2
Kings xiii. 23, LXX. Kal rjXirjcre
Kvpios avrovs, Kal lOKTeiprjcrev
avrovs. Prov. xxi. 26, d Se St
Katos eXeet Kal otKTeipet acpeiSios.
The word o'lKreipeiv occurs only
here in the New Testament. In
the Septuagint it is found almost

IX.

12-

-17-

179

dv e'Aew, teat o'tKTeiprjcrio ov dv oiKTeipco.
dpa ovv ov tov deXovTOs ovSe tov TpexovTOs, 16
a'AAa tov eXeoovTOs Qeov. Xeyei ydp rj ypacprj 17
Tto Qapaco oti els aiiTO tovto e^r'jyeipd ere
ottcos ivSei^iopiai iv croi Tt)v Svvap.iv piov,
Kai birios SiayyeXfj to ovopid p.ov iv irdcrrj

30 times, often (as here) in the
late forms o'lKTeiprjcrio, coktei-
prjera. 16. dpa ovv] So then tlie be
stowal of God's blessings depends
not upon human will or human
effort, but on tlie mercy of God
only. ov tov 0eXovros] John i. 12,
13, eSiokev avrois iioveriav tekvo
©eov yevecr0ai...oi oiK ii aipdnov,
ovSe eK BeXrjpaTos crapKos, ovSe
eK BeXrjpaTos dvSpds, dXX' eK
©eov iyevvrjBrjcrav. The genitive
tov 0eXovTos depends upon to
irpdypd icrriv (or the like) under
stood. rpexovros] The origin of the
metaphor is seen in 1 Cor. ix. 24,
26, ovk oiSare on ot ev OTaSiio
TpixoVTes iravres pev rpixcvcnv,
els Se Xap/3dv£i to {3paj3e1ov ;
ovrtos rpixere tva KaTaXaj3rjre...
iyio to'ivvv ovnos Tpexto k.t.X. In
Phil. ii. 1 6, eSpapov is1 placed in
parallelism with eKoirtWa (which
is the sense of rpexovros here) :
ovk eis Kevdv eSpapov ovSe eis
kevov iKoiriaera. Gal. ii. 2, prj
ireos £ts kevov rpix<o rj eSpapov.
V. 7, irpixere KaXojs" n's vpds

eveKoi/fev k.t.X. Heb. xii. 1, rpe-
Xiopev tov irpoKeipevov rjpiv d-
ycova. eXecovtos] For the late form
iXeav, see also Jude 23, EXedrE.
17. Xiyei ydp] And I fear
not to assert the sovereignty
of God in judgment as well as
mercy; for what saith the Scrip
ture ?
ds avrd tovto] Exod. ix. 16,
LXX. Kal eveKev tovtov Sierrjprj-
Brjs, iva ivSeiiiopai iv croi ttjv
icrxw jxov, Kal drrtos k.t.X.
iigyeipd are] Substituted (as
nearer to the Hebrew) for the
gentler expression of the Sep
tuagint, SieTrjprjBrjs. The sense
(excitavi te ad vitam et regnum)
is illustrated by such passages as
Isai. xii. 2, LXX. n's E^rjysipEv diro
dvaroXiov StKatoo-vvrjVK.T.X. Hab.
i. 6, iSov Eyid iieyeipto icp' vpds
tovs XaXSaiovs k.t.X The word
iieyeipeiv (frequent in the Sep
tuagint) occurs in the New Tes
tament only here and in 1 Cor.
vi. 14.SiayyeXrj...ev ir. Trj yrj] Lev.
XXV. 9, LXX. SiayyeXeire crdXmyyt
ev irdtrrj ttj yrj vp.cov, This rarest

180

nPOS PHMAI0Y2.

iS Trj yrj. dpa ovv ov 6eXei iXea, bv Se ueXei
19 crKXrjpvvei. ipeis p.01 ovv, Tt ovv eTi p.ep.cpeTai ;

19. Or omit the 2nd ofiv.

of the compounds of dyyeXXetv
occurs (hi the New Testament)
only here, and in Luke ix. 60.
Acts xxi. 26.
to ovopd pov] See note on
i. 5, dvdpaTOs.
18. dpa ovv] The argument,
which began with the question
of the assignment of privileges,
of special religious advantages
and blessings, has run on into
that of individual acceptance
and rejection. And here too hu
man merit and claim can only
be excluded by a bold and broad
statement of the sovereignty of
God : dv 0eXei eXeoi, dv Se BiXei
crKXrjpvvei, Such is ever the
method of Scripture : to state
each of two apparently conflict
ing principles (such, for exam
ple, as those of God's grace and
man's responsibility) singly and
separately, and leave conscience
rather than intellect to recon
cile and adjust them.
o-kXtjpvvei] This word is sug
gested by the quotation (hi verse
17) from the history of Pharaoh.
Exod. iv. 21, LXX. Eyid Se ctkXtj-
pvvio avrov rrjv KapSiav. vii. 3.
ix. 12, eo-kXtjpwe Se Kvptos ttjv
KapSiav cpapaio, Kal ovk eicrrjKov-
crev avriov. X. 20, 27. xi. 10.
xiv. 4, 8, 17. In such passages

that result is ascribed to a ju
dicial process, which is elsewhere
spoken of as the act of the shi
ner. Thus Exod. viii 32, Kal
ijBdpvve <I?apaid ttjv KapSiav avrov.
ix. 34. xiii. 15, rjviKa Se eo-kXtj-
pvve $apaid sfairoo-TEiXai rjpds
k.t.X. It is by the operation of
a law of man's nature as God
created it, that lie who wild not
turn, at last cannot (see i. 28).
And God, who established that
law of man's nature, is said in
Scripture to do that which oc
curs under it or results from it.
Thus dv BiXei crKXrjpvvei becomes
equivalent to, He has framed at
His pleasure the moral constitu
tion of man, according to which
tlie rebellious sinner is at last ob
durate. For 0-K.Xrjpvveiv, see Acts
xix. 9, ids Se nves eo-KXrjpvvovro
Kal Tjiretflovv. Heb. hi. 8, 13, 15,.
pr) o-K.XrjpvvrjTe rds KapStas vpiov
...iva prj tTKXrjpvvBfj ns ii vpiov
d7rarrj ttjs apaprias k.t.X. xv. 7.
19. EpEts jxot ovv] The ob
vious cavil. Compare iii. 5, prj
aStKos o ©eos o iincpipiov rrjv dp
yrjv ; For ipels pot ovv, see xi.
19, Epsts ovv k.t.X. 1 Cor. xv. 35,
aXXd ipel tis k.t.X. James ii. 18.
en] See note on ih. 7, n eti.
p.EpcpErai] Ecclus. xi. 7, irpiv
rj iieTaerrjs, prj pepi^rj,

IX. 18—21.

ISt

Tip yap fSovXrjpiaTi avTov tis dvdecrTrjKev ; w 20
dvdpiowe, pievovvye crv t'is el b dvTairoKpivopievos
Tip Qeip; ptrj ipei to irXdcrpia Tip irXacravTi,
Tt p.e iiroirjcras ovtios ; rj ovk e'^et i^ovcriav 021
Kepapievs tov irrjXov, iK tov avTov (pvpdpaTOs
20. Or omit pevovvye.

jSovXrjpaTi] A rare word i
Scripture. See Acts xxvii. 43.
1 Pet. iv. 3. In apphcation to
God, it is found here only. The
caviller seems to select it as a
stronger word than OiXrjpa. If
it is God's wish that I should
perish, how can I withstand
Him? dvBicrrrjKev] xih. 2, ttj tov
©eov Siarayrj dvBierrrjKev ' ol Se
dv0EO-TTjKores k.t.X
20. pevovvye] Such cavillers
are not to be argued with. It is
enough to remind them of the
distance between man and God,
and leave them to learn humi
lity before they enter upon such
questionings. For pevovvye (a
Hellenistic application of the
classical pev ovv) see x. 18, pev
ovvye eis iracrav rrjv yrjv iigXBev
6 cpBdyyos avnov.
avTarroKpivopevos] Luke xiv.
6, avrairoKpiBrjvai. prj ipei] Such sovereignty is
inlierent in tlie commonest arti
ficer : how much more in the
Creator! Isai. xxix. 16, lxx.
prj ipei to irXaapa no irXacravri

airo, Ov av pe eVXacras; rj to
iroirjpa no iroiTjo-avrt, Ov crvvcnos
pe iiroirjcras; xiv. g, pr) ipei d
irrjXds tio Kepapel, Ti iroiets, on
k.t.X. Jer. xviii. 6.
irXdo-pa...irXdo-avrt] Gen. ii.
7, 8, 19, LXX. Kal eirXacrev d ©eds
tov avBpioirov, xow °-to ttjs yrjs
k.t.X. Job x. 8, 9, ai x^P^ °~ov
iiroirjcrav pe, Kal eirXacrdv pe...
pvrjcrBrrn oti irrjXov pe errXacras.
xl. 19, tovto eo-nv dp^r) irXdcrpa-
tos Kvpiov. Psalm ciii. 14, on
avTos eyvio to irXdrrpa rjpiov, e-
pvTjcr^Tj on xovs icrpiv. cxix. 73.
cxxxix. 5. Hab. ii. 18, ire'irotc5ev
0 irXacras irri to irXacrpa avrov.
I Tim. ii. 13, 'ASdp. ydp irptoros
eirXdcrBrj, etra Eva.
2 1 . e£ovcrtav  tov irrjXov]
Psalm cxxxvi. 9, lxx. ttjv o-eXrj-
vrjv Kal ra acrrpa els iiovo-iav rrjs
wktos. Matt. x. I, eSioKev avrois
iiovcriav irvevpdriov aKaBdpnov.
John xvii. 2, eStoKas avrio iiov
criav irdcrrjs crapKos.
0 Kepapevs] Isai. Ixiv. 8, LXX.
irarrjp rjpiov crv, Tjpeis Se irrjXds,
epya nov xetpcov crov iravres. Jer.
xviii. 6, EiKa&oso KEpapcvs ovros

182

FIP02 PfiMAIOYS.

iroirjcrai o pev els Tip.r)v CTKevos, o Se els aTipiav ',
22 el Se BeXiov b ©eds ivSeigacrdai Trjv opyrjv Kal
yviopicrai to Svvatov avTov rjveyKev iv iroXXrj

oi Svvrjcropai tov iroirjcrai vpas
oikos 'IcrparjX; iSov, cos o irrjXos
tov Kepapiios, vpeis icrre ev XV71
pov. epvpaparos] xi. 1 6. I Cor. v.
6, 7. Gal. v. 9.
d pev els nprjv] 2 Tim. ii. 20,
ev peydXrj Se o'ikio. ovk ecrnv povov
crKevrj xpvcrd Kal dpyvpd, aXXa Kat
fvXiva Kal ocrrpaKtva, Kai a pev
eZs Tiprjv a Se eZs dripiav. Bev.
ii. 27, cos rd crKevrj rd KepapiKa.
22. ei Se 0eXiov] The sentence
begins as if the completion of it
were to be, what shall we say ?
who shall complain ? or, what in
justice is there ? But it is broken
in its course, and may best be
repaired, as hi the Authorized
Version, by the insertion of
what at the beginning. And
what if God, &C.
ivSeiiacrBai] See note on ii.
15, evSei/cvvvrai.
ttjv dpyrjv] See note on iii.
5, 0 eiric/>epiov ttjv opyrjv.
yviopicrai] The word yviopl-
£eiv occurs 18 times in St Paul's
Epistles (elsewhere, in the New
Testament, only in Luke ii. 1 5,
17. John xv. 15. xvii. 26. Acts
ii. 28. 2 Pet. i. 16) : usually, as
here, in the strict sense of mak
ing known or disclosing (xvi
26. 2 Cor. viii. 1. Eph. i. 9.
iii. 3, 5, 10. vi 19, 21. Phil,

iv. 6. Col. i 27. iv. 7, 9); some
times in that of certifying or
declaring (as in 1 Cor. xii. 3. xv.
1. GaL i. 11). In Phil. i. 22,
Tt alprjeropai ov yviopitfo, it seems
to mean, I do not (or, as we say,
I cannot) tell.
yviopicrai to SwanSv avTov]
Psalm Ixxvii. 14, LXX. eyvcopicras
ev tois Xaois ttjv Svvapiv o"ov.
cvi 8, tov yviopicrai ttjv Svvaoreiav
avrov. Jer. xvi. 21, Kat yviopiw
avrois ttjv Svvapiv pov, Kal yvio-
crovrat on ovopd poi Kvpios-
to Svvardv avrov] His poten
cy. Usually, when applied to
things, Swards means possible;
here potent. Compare 2 Cor. x.
4, Ta ydp oirXa ttjs CTpareias
rjpiov ov crapKiKa dXXa Sward no
©eip k.t.X. See note on viii. 3,
to ydp dSvvarov.
rjveyKev ev ir. p.] A necessary
and beautiful modification of the
comparison. God does not form
for destruction these vessels of
wrath : that is their own work.
Bather, He endures them, and
that with much long-suffering.
His sovereignty is shown, not in
causing but in punishing (and
still more in deferring the pun
ishment of) evil. For cpipeiv in
the sense of enduring, compare
Deut. i. 12, LXX. irios Svvrjcropai
cpipeiv pdvos tov kottov vpiov k.t.X,

IX.

22,

183

IJ.aKpo6vp.ia crKevrj opyrjs KaTrjpTicrpeva els dirio-
Xeiav, Kai 'iva yviopicrrj tov ttXovtov Trjs So£rjs 23
aiJTOt; eirt crKevrj eXeovs a irporjTOipacrev eis

23. Or omit Kal.

Jer. xliv. 22, Kal ovk rj'Svvaro
Kvpios en cpipeiv aird irpoaioirov
irovrjptas irpaypartov vpiov k.t.X.
Heb. xii. 20, ovk ecpepov ydp to
SiacrreXXdpevov. crKevrj opyrjs] In Jer. 1. 25,
LXX. the phrase efijveyKe rd crKevrj
opyrjs avrov has a different sense;
brought out tlie implements (wea
pons) of His indignation. Com-
Jiare Psalm vii. 13, crKevrj Bava
rov. Ezek. ix. 1, rd o-Kevrj ttjs
iioXoBpevcreios. Here the sense
of o-Kevos is determined by its
use in verse 21; and o-Kevrj op
yrjs are utensils (or vessels) of
(belonging to) wrath; that is,
receptacles (objects) of the Divine
displeasure. Thus o-kevtj eXeovs
in verse 23. See Acts ix. 15,
ctkevos eKXoyrjs, an implement of
{belonging to, characterized by)
selection ; a chosen instrument.
KaTrjpTicrpeva] Ezra iv. 12,
LXX. Kai Ta Tet^Tj avrrjs KaTrjp
Ticrpeva elcri. Psalm lxxiv. 16,
crv Karrjpricrio epavcriv ko.1 rjXtov.
lxxxix. 38, ko! 10s rj ereXrjvrj kut-
rjpricrpivrj ets tov aiiova. Heb.
xi. 3, KaTrjpTicrBai tovs aiiovas prj-
jxari ©eov.
23. Kal iva] The clause be
gins as if iva yvtopicrrj k.t.X.
were to form a parallel to BeXtov
— avrov in verse 22; in which

case Eirt and d should have been
omitted, and irporjroipao-ev made
a principal verb, corresponding
to rjveyKEv above; or else ovs Kat
omitted, and eWXeo-ev made the
principal verb. As it is, the con
struction is hopelessly broken.
See note on v. 3, Kavxtopevoi. The
omission of Kat before iva (see
the alternative reading) mends
the sentence, but at the cost of
the sense.
iva yvtopio-Tj] An exact paral
lel to Eph. ii. 7, iva ivSeiirjrai
iv tois aiiocriv rots irrepxopivois
to virepj3aXXov irXovros ttjs X"Pt_
tos avrov ev XP^rdrrjTi icp' rjpds
iv Xpicrria 'Irjcrov.
tov irXovrov rrjs Sdfrjs] The
riches of His glory. The inex
haustible, tlie unsearclwhle trea
sure of His own perfections.
Eph. hi. 16, KaTa to irXovros ttjs
Soirjs avToU. See note on iv. 20,
Sovs 8d£av.
irporjTOipacrev] The position
of irporjTOipacrev (before EKaXso-Ev)
seems to show that the refer
ence is rather to the purpose
and choice of God, than to
the moral and spiritual prepara
tion of the man. Thus irporj-
Toipao-ev will correspond to the
irpoiyvio and irpoiopicrev of viii. 29,
30 (see notes there). The e'ko-

184

flPOS PQMAIOY2.

24 Sb^av, ovs Kal eKaXecrev rjpas ov p.6vov e£ 'lov-
25 Salcov dXXd Kal e£ idvwv ; 16s Kal iv Tip 'Qcrrie
Xeyei, KaXecrio tov ov Xaov piov Xaov p.ov
26 Kal Trjv ovk rjyairrjp.evrjv rjya'Krjpevrjv. Kai
ecrTai ev Tip Toirtp ov ippedrj avTois, Ov
Xabs p.ov vpieis, e'/cet tcArjflrj'croiVTai vl6l Qeov
zj^iovtos. 'Hcratas Se Kpdfa virep tov 'IcrparjX,
X-rjaas tois irarpdcriv ev rots irpo-
cprjrais. KaXecrio] Hos. ii. 23, LXX. Kal
dyaTTjcrio ttjv ovk rjyairrjpevrjv, Kat
epio no ov Xaip pov, Aads JJtov et o-v.
Compare 1 Pet. ii. 10, 01 irore ov
Xads, vvv Se Xads ©eov' ot ovk rjXerj-
pivoi, vvv Se eXerjtfevres. Those
predictions which in their first
meaning spoke of the recovery
and reconciliation of the national
Israel, had a further and yet
more literal fulfilment (St Paul
says) in the first introduction into
God's Church of those Gentiles
who were once aliens and out
casts altogether. Compare Gal.
iv. 27, where the same remark
is appropriate. For KaXeTv in
this sense, see note on iv. 17,
Kal KaXovvros. 26. Kaleorai] Hos. i. 10, LXX.
Kal ecrrai ev. nu TOirio ov eppiBrj
avrois, Ov Xads pov vpeis, kXtj-
0rjcrovTai Kal avrol viol ©eov
£iovtos. 27. Kpd£,ei] See note on
viii. 15, Kpdt,opev.
virep] As, for example, in
2 Cor. viii. 23, eire V7rep Tirov
K.T.X.

Xicrev occurs in both places : the
eSiKaiWev is taken for granted
here: and the ESd£ao-£V is ex
pressed here in e?s Sd£av. For
irpoEToipd^Eiv, compare Isai.
xxviii. 24, LXX. rj crirdpov irpoe-
Toipdcrei, irpiv ipydcracrBai ttjv
yrjv; Wisdom ix, 8, piprjjxa ctktj-
vtjs ayias rjv irporjroipacras arr
dpxrjs. Eph. ii. 10, eirl epyois
dyaBols ots irporjroipao-ev d ©eds
K.T.X. els Sd£av] See note on iii.
23, ttjs So'frjs.
24. ovs... rjpds] Vessels of
mercy, even persons whom He
also (in due time) called, even us,
cfec. eVdXeo-ev] See note on viii.
30, EKaXEO"£V.
ov pdvov ei] And these crKevrj
eXeovs are indiscriminately taken
from Jews and Gentiles: accord
ing to the Scriptures; which pre
dict, on the one hand, the exten
sion of the name of God's true
people to those who had not before
borne it, and, on the other, the
eventual salvation of a mere rem
nant of the natural Israel.
25. e'v] Heb. i, I, d ©eds Xa-

IX. 24 — 29.

185

'Eav rj b dpidpos tiov vliov 'IcrparjX tos rj dp.-
/zos Trjs daXacrcrris, to viroXeip.p.a criodrj-
creTai' Xoyov yap crvvTeXiov Kal trvvTep.- 28
viov iroirjcrei Kvpios eirl Trjs yrjs. Kal Ka6tos2g
irpoeiprjKev 'Hcraias, Ei pir) Kvpios 1.aj3aiod

idv tj] Isai. x. 22, 23, LXX.
Kal edv ye'vrjrat d Xads TcrparjX ids
7; appos rrjs 0aXdcrcrTjs to Kard-
Xeippa avriov crioBrjcreTai. Xdyov
crwTeXtov Kal ervvripvtov iv St-
Kaioo-vvrj, on Xoyov o-wreTprjpe-
vov Kvpios iroirjcrei iv rrj oIkov-
pevrj dXrj. For the first words
of the quotation, compare Hos.
L io, LXX. Kal rjv d apiBpos nov
viiov IcrpaTjX cos tj appos ttjs 6a-
Xdo-o-rjs. The first use of the
figure is in Gen. xxii. 1 7, lxx.
to virdXetjxp.a] It is not the
mass, it is the remnant, of Israel,
which shall be saved. For vtto-
Xeippa, see 1 Sam. ix. 24, LXX.
ZSov vrrdXeippa (explained by
verse 23, ttjv pepiSa rjv eSioKa
croi, rjv etird croi Belvai irapd croi),
irapdBes aird evtoiriov crov k.t.X.
2 Kings xxi. 14. Mic. iv. 7,
Kal Brjcropai rrjv crvvTeTpippivrjv
els vrrdXeippa, Kal rrjv dirtoarpivrjv
ets e6Vos Zcrxvpdv k.t.X. V. 7, 8,
Kal ecrrai to vrrdXeippa tov 'IaKio/3
ev tois etrveo-iv...ids Spocros Tapa
Kvpiov iriirrovcra k.t.X.
28. Xdyov ydp] Literally, For
a word, accomplishing and a-
bridging it — that is, a sentence
conclusive and concise — will the
Lord do (execute) upon the earth.
The clause is added to give em

phasis to the foregoing words.
The full passage of the Septua
gint is given in note on verse
27, eav jj.
Xdyov] A word, whether of
promise or threatening. Here
the latter idea predominates. A
sentence; a denunciation of j udg-
ment. Compare Isai. xi. 4, lxx.
Kal irardfet yrjv no Xdyip tov
crToparos avrov. Heb. iv. 12.
Bev. xix. 13, 15.
crvvTeXiov] Isai. x. 12, lxx.
drav o-vvTeXecnj Kvpios irdvra
7roitov ev np opei S"dv k.t.X. Lam.
h. 17, eiroirjo-e Kvpios d eveBv-
prjBrj, ervvereXeere prjpaTa airov
k.t.X. Mark xih. 4, otov piXXrj
Tavra crwTEXetcr^ai irdvra.
crvvTep,vipv] Isai. xxviii. 22,
LXX. Sidn o-WTereXecrpeva Kal crvv-
rerprjpiva irpdypara rjKovtra irapa
Kvpiov ~2,o.ftu.<oB, a iroirjcrei iirl
iracrav rrjv yrjv. Thus rrvvTopos,
Wisdom xiv. 14, Kal Sid tovto
crvvropov avriov to TeXos iirevorjBrj.
And o-wTo'ptos, Acts xxiv. 4.
29. irpoeiprjKev] Has said
before, in an earlier part of his
Book. Isai. i. 9, lxx. For the
perfect tense, see note on iv. 18,
to dprjpivov. %aj3aioB] James v. 4, eis nl
com Kvpt'ov ^aftaioB, Compare

186

IIPOS PftMAIOYS.

iyKUTeXiirev rjpiv crireppa, 10s ~2.oSopa
dv iyevrjdrjpiev Kal tos Tbpioppa dv iop.0110-
drjpev.
30 Ti ovv ipovpiev', oti edvrj Ta p.r) SiioKOVTct
SiKaiocrvvrjv KaTeXafiev SiKaiocrvvrjv, SiKaiocrvvrjv
31 Se Trjv iK iricrTeios. 'IcrparjX Se Siiokcov vopov
32 SiKaiocrvvrjs els vopiov ovk ecpdacrev. Sid ti; oti

1 Kings xxii. 1 9, lxx. etSov ©edv
'Io-parjX KaBrjpevov eirl Bpdvov ai
rov, ko.1 iracra tj crrpand tov ov
pavov eioTrjKei irepl avrov eK 8e£iiov
airov Kal ii eviovvptov avrov. The
form 2a/3aio'0 occurs 50 times in
the Septuagint Version of Isaiah,
and in but five other places.
iyKariXiirev . . . eririppa] The
opposite of total and absolute
extinction. Compare Deut. iii.
3, LXX. Kal irraraiapev avrov eios
tov prj KaraXiiTEtv avrov eririppa.
30. Tt ovv ipovpev] What
shall we state as the result of these
facts and principles ? This.
on eBvrj] That Gentiles, who
were not in pursuit of righteous
ness, overtook it. For eBvrj, see
note on ii. 14, e6Vrj.
SitoKovTa . . . KareXa/3ev] Exod.
xv. 9, LXX. eiirEv d ixBpds, Sttd-
ias KaTaXrjif/opai. Deut. xxviii.
45, Kat KaraSiiofovTat ere, Kal
KaraXr/xj/ovTai ere. Josh. ii. 5,
KaraStio^are rax«os dirio-to avriov,
si KaTaXrjxpeoBe avrovs. Psalm
lxxi. 11. Ecclus. xi. 10, Kal idv
Sioiktjs, ov prj KaraXd/Jrjs. xxvii.
8, eav Siojktjs to SiKatov, Kara-

Xrjij/rj. Phil. ih. 12, Siiokio Se ei
Kal KaTaXd/3to. For SttoKeiv in
the sense of striving after, seek
ing to attain (as a difficult or
remote object), see xii. 13, ttjv
epiXoieviav Siiokovtcs. xiv. 19, Ta
ttjs eiprjvrjs SitoKiopev. 1 Cor.
xiv. I, Siiokete ttjv ayairrjv. I
Thess. V. 15, to dyaBdv StioKere.
I Tim. vi. II, ravra cpevye, Si'ioke
Se SiKaioo-vvrjv k.t.X. 2 Tim. ii.
22. Heb. xii. 14. 1 Pet. iii. 11
(from Psalm xxxiv. 14, lxx.),
^rjTrjcraTto elprjvrjv ko.1 Sitoidrto
avrrjv. KariXa/iev] Isai. lix. 9, lxx.
Kal ov prj KaraXd/ig avrovs SiKai-
ocrvvrj. I Cor. ix. 24, ovnos rpE-
XCTe iva KaTaXd/3rjre.
SiKaioo-vvrjv Se] For this use
of Se, see note on iii. 22, StKato-
ovvrj Se.
3 1 . vopov StKatoo-vvrjs] A law
of (characterized by, having as its
attribute) righteousness. A law
which slwuld give righteousness.
els vdpov] That is, unto such
a law ; a vdpos SiKaioo-vvrjs.
ecpBacrev] From the sense of
anticipating, with nvd (as in

IX. 30—33-

187

ovk e'/c irtcrTeios dXX' 10s i£ epyiov irpocreKO^av
XWcp tov irpocTKoppiaTOS, Kadws yey pa- 33

TIO

Wisdom vi. 14, epBdvei tovs e'rri-
t9vpowras irpoyvtocrBrjvai. xvi. 28,
drt Set epBdveiv tov rjXiov iir ev-
Xaptcrn'av crov. x Thess. iv. 15,
ov pr) cpBdcriopev tovs KOiprjBiv-
ras), or an infinitive (1 Kings
xii. 18, ecpBacrev dvaj3rjvai eirl to
dppa tov epvyeiv k.t.X.), comes
that of reaching by anticipation
of otliers, reaching unmolested,
arriving; whether absolutely (as
in Ezra iii. 1, ko.1 ecpBacrev d prjv
d eftSopos. Dan. vii. 22, Kal d
Kaipds ecpBacre, Kal ttjv fiacriXeiav
Karicrxov k.t.X.), or, as here, with
eis (Dan. iv. 20, 22, ou to vij/os
ecpBacrev els tov ovpavov k.t.X.
vi. 24, Kal ovk eepBacrav els to
eSacpos tov XaKKOV k. t. X. Phil.
ih. 16, ttXtjv eZs d eepBdcrapev), or
with eirt (Dan. iv. 24, 28, o e-
epBacrev iirl rov Kvpiov pov tov fia-
criXia k.t.X. Matt. xh. 28, ecpBa
crev icp vpds tj jSacrtXeia tov ©eov.
I Thess. ii. 16, ecpBacrev Se iir
avrovs rj opyrj), or with eios or
dxpt (2 Chron. xxviu. 9, Kat eios
tiov ovpavtov ecpBaKe. Dan. iv.
II, to vi/Vos avrov ecpBacrev eios
tov ovpavov. vh. 13, eios tov
iraXatov tiov rjpeptov ecpBacre. 2
Cor. x. 14, axpi yap Kal vp,iov
icpBdcrapev k.t.X).
32. oti ovk] Because, not
of faith, but as if of works, tliey
stumbled at the stone of tlie of
fence. The sentence is con
densed thus from the fuller equi

valent form, Because, doing so
(seeking righteousness) not on a
principle of faith but of works,
tliey stumbled, &c. The com
mon reading has vdpov after ep
ycov, and ydp after irpoo-eVoi/'uv.
irpoaeKoipav . . . irpoo-Kopparos]
See xiv. 13, 20, 21, to pr) TiBi-
vai irpdo-Koppa Tip dSeXcpio rj crKav-
SaXov...np Sid irpoo-Kopparos i-
oBiovti  ev ft) d. dSeXcpds crov
irpoo-Koirret. The origin of the
expression is seen in Psalm xci,
12, LXX. prjirore irpocrKotf/gs irpos
XiBov tov iro'Sa crov. Matt. iv. 6.
Luke iv. 11. Compare Exod.
xxiii. 33, ovrot ecrovrai croi irpdcr-
Koppa. xxxiv. 12, prjirore yivrj-
rat irpocrKoppa iv vpiv. Judges
xx. 32. Prov. iii. 3, 6 Se irovs
crov ov prj irpoo-Koij/rj. iv. 1 9. Isai.
iii. 5, irpoo-Koij/ei to iraiSiov irpos
tov irpeerj3vTrjv. xxix. 21. Jer.
xhi 16, ko.1 irpo tov irpoo-Koij/ai
iroSas vpiov iir oprj erKoreivd.
Ecclus. xxxi. 7, £vXov irpoo-Kop-
pards ecrn tois ivBvcndtpvo-iv
avrio. John xi. 9, 10. 1 Cor. viii.
9. I Pet. ii. 8, ot irpoo-KOTrrovcTiv
Tip Xoyio arreiBovvres. In 2 Cor.
vi. 3, we have the form irpoerKomj.
33. KaBios yiypairrai] A com
bination of two passages. Isai.
xxviii. 16, LXX. ZSov, Eyid ip-
PdXXto els ra BepeXia Sioov XiBov
iroXvTeXrj ckXektov aKpoytovialav
evripov eis ra BepiXia avrrj?, Kal
d iricrrevuiv ov prj KaraicrxwBy.

188

IIP02 PHMAIOYZ.

inai, 'ISov Ttdrjpi iv Stwi' Xidov irpocrKop.-
piaTOs Kal ireTpav crKavSaXov, Kai b iricrTevcov
eir avTip ov KaTatcrxvv6r]creTai.
X. I 'ASeXcpoi, r) pev evSoKia Trjs epirjs KapSias Kal

vm. 14. Kav eir avno ireiroi-
Bios rjs, Eorai croi e!s aytao-pa,
Kal ovx •** h-$ov irpoo-Koppari
erwavrrjcrecrBe, ovSe ids irirpas
irriopaTi k.t.X. In 1 Pet. ii. 6, 7>
the same two passages are re
ferred to, but kept distinct. It
is remarkable, however, that St
Peter has precisely the same
variations from the Septuagint:
(1) the substitution of TiBrjpi
iv Siidv for Ep/SdXXio e!s rd Be-
piXia Sttdv (2) the change of
XiBov irpoerKoppaTi into XiBos
irpoerKopparos, and of irirpas irroi-
pari into TTETpa o-KavSaXov. (The
Alexandrine Septuagint has sir'
avnp, which the Vatican omits.)
o-KavSdXov] The later form
o-KavSaXov is equivalent to the
classical o-KavSdXrj^pov, a trap-
spring, a irap or snare. It is
used of impediments of all kinds;
whether (1) literal, as in Judith
v. I, Kal eBrjKav iv tois TeSiots
o-KavSaXa' or (2) partly literal and
partly figurative, as in Lev. xix.
14, Kal direvavn rvcpXov ov irpoa-
Brjcreis crKavSaXov' or, more often,
\3) moral and spiritual, as in
Josh, xxiii. 13, ko.1 ecrovrai vpiv ds
irayiSas Kal eis crKavSaXa. Psalm
xlix. 13, avTTj rj dSos avriov crKav
SaXov avrois. 1. 20, Kara tov viov
ttjs prjrpds crov iriBeis crKavSaXov.

lxix. 22. cxli. 9, epvXaidv pe...
drrd crKavSdXcov nov epya^opeviov
ttjv dvopiav. Wisdom xiv. 11,
Kal eis crKavSaXa t/ru^ats dvBpoi-
irtov. Matt. xiii. 41, iravra Ta
crKavSaXa Kal tovs iroiovvras ttjv
dvopiav. xvi. 23, tncavSaXdv pov
ei. xviii. 7> °dal Tto Kocrpio airo
tiov crKavSaXcov' avayKrj yap iX-
Oelv rd crKavSaXa, irX-rjv oval ™
dvBpioirio [iKeivto] St' ov to o-KavSa-
Xov epxerai. Luke xvii. 1. Bom.
xi. 9. xiv. 13. xvi. 17. 1 Cor.
i. 23, 'IovSaiots pev CKavSaXov.
Gal. v. 11, to crKavSaXov tov
oT-avpov. 1 John h. 10. Bev.ii 14.
X. 1. rj' pev] The piv pre
pares us to expect a following
but. My desire and prayer is
this — but there is an impediment
in the way of its fulfilment.
The impediment is that ignor
ance and self-righteousness which
verses 2 and 3 describe. But the
form of the sentence is altered
in its course. For instances of
piv with no answering Se, see
iii. 3, irpiorov pev ydp on k.t.X.
vii. 12, loore d pev vdpos k.t.X.
xi. 13, icp' ocrov pev ovv k.t.X.
evSoKia] (1) The common
meaning of evSokio is wellpleas-
edness, good pleasure, satisfac
tion. It is used sometimes of
man: as in Psalm ex] v. 16, lxx.

X. i-3.

189

jj Serjcts irpos tov Qeov virep avTiov els crioTr\-
piav. piapTvpio ydp avTois oti ZrjXov Qeov 2
exovcriv, dXX' ov KaT iirlyviocriv dyvoovvTesS.
yap Trjv tov Qeov SiKaiocrvvrjv, Kal Trjv ISiav

Kat EpiriirXds Tav £ioov EvSoKtas.
Ecclus. ix. 15, pr) EvSoKijo-Tjs ev
evSoKia do"e/3iov. xvih. 31, eov
XoprjyTjcrTjs Trj ij/vxfj crov evSoKiav
imBvpias k.t.X. xxix. 23, eirl
pucptp Kal peydXto evSoKtav eve
k.t.X. More often of God:
Psalm xix. 14, Kal eo-ovtoi ets
evSoKtav rd Xdyta tov errdpaTos
pov. Ii. 1 8, ayaoWov, KvpiE, ev tjj
evSoKia crov ttjv %iuiv, Ecclus. i.
27, Kal tj evSoKia avrov iricrns Kat
Tpavrrjs. ii. 16, oi oSojSovpevoi
Kvpiov t,rjTrjcrovcriv evSoKiav avrov.
xxxv. 3, EvSoKia Kvpiov drroo-rrj-
vai diro irovrjpias. Matt. xi. 26.
Luke ii 14, ev avBpunrois evSoKia
\or eiSoKias, men of Sis good plea
sure; inwhom He is well pleased].
x. 21. Eph. i 5, 9. Phil. ii. 13,
virep ttjs EvSoKtas, in behalf of (so
as to fulfil) His good pleasure.
2 Thess. i. II, Kal irXrjpiocrrj ira
crav evSokiW dyaBtacrvvrjs, every
good pleasure of goodness; all
that goodness which is well plea
sing to Him. (2) Here the
EvSoKia ttjs KapSias is a satisfac
tion unfulfilled; the desire of
my heart. (3) In Phil. i. 15,
tives Se Kal St' evSoKiav tov Xpt-
crrdv Krjpvcrcrovenv, it means satis
faction in a person; good will,
friendliness. For evSoKeiv, see
note on xv. 26, evSoKijcrav.

virep avnov] Is for them unto
salvation, (x) I pray for tliem;
and (2) tlie object of that prayer
is their salvation.
2. paprvpw ydp] And they
deserve that prayer; for, <fec.
Compare Gal. iv. 15, paprvpai ydp
vpiv on k.t.X. Col. iv. 13, pap-
Tvpio yap avrip on k.t.X. And
for the description of Jewish
zeal, see Acts xxvi. 7, to ScoSeKa-
epvXov rjpiov ev EKrevEi'a vvkto Kal
rjpipav Xarpevov.
fijXov ©eov] Psalm lxix. 9,
LXX. d £tjXos tov oikov crov Kari-
epayi pe. I Mace. ii. 58, ev Tip
£rjXcocrat £rjXov vopov. Compare
Acts xxi. 20, rrdvres ^rjXcoTal tov
vdpov VTrdpxovcnv. xxii. 3, i^tj-
Xiottjs virdpxcov tov ©eov Ka^ids
Tavres vptets icrre crrjpepov.
irriyvtocnv] See note on i. 28,
Eiriyvtdo-et. 3. ttjv tov ©eov SiKatocrvvTjv]
See note on i. 17, StKatoo-vvrj ydp
©eov. That the meaning is, God's
gift of righteousness, God's way
for man to be righteous, and not
the personal righteousness of
God Himself, seems to be im
plied in the words eis StKatocrv-
vrjv iravn tco iriarevovTi hi verse 4.
Compare v. 17, ttjs Siopeds rrjs
SiKaiocrvvrjs. Phil. hi. 9, ttjv iK
©eov SiKatoo-vvrjv Eirt ttj irioTEi,

190

I1POE PHMAIOY2.

ZrjTOvvTes crTrjcrai, Trj SiKaiocrvvrj tov Qeov ovx
\vireTayrjcrav. TeXos yap vop.ov XpicrTOS ets
5 SiKaiocrvvrjv iravTl tio iricrTevovTi. Miovcrrjs
ydp ypdcpei oti Trjv SiKaiocrvvrjv Trjv etc tov
5. Or yp. ttjv Sik. -1 . ix rod v. on 0 ir. aura dv6. f. iv avrois.

rrjv tSiav] Phil. iii. 4, 6, 9,
Kaiirep iyio extov ireiroiBrjcriv Kal
iv irapKi...prj extov eprjv StKato-
crvvTjv ttjv eK vopov K.T.X.
crrrjo-ai] See iii. 31, dXXa
vdpov IcrTavopev. xiv. 4, SvvaTet
ydp o Kvpios o-TTjo-ai avrov.
virerdyrjcrav] The tense ex
presses one act of decisive self-
subjection in the reception of
the Gospel. For the word, see
Heb. xii. 9, ov iroXv pdXXov viro-
TayrjcropeBa no irarpl nov irvevpd-
nov Kal Ijjcropev. James iv. 7,
viroTdyrjTe ovv np ©eip.
4. teXos ydp] Ignorant, I
say, of God's riglvteousness — re
fusing submission, I say, to God's
righteousness — for that is to be
found only in Christ.
teXos y. vdpov Xpiords] The
absence of articles seems to ex
press, As for any te'Xos whatever
of any vdpos whatever, Christ is
that, and Christ only. The state
ment includes other laws as well
as that of Moses, although doubt
less this last was to St Paul the
specimen and sum of all laws.
The idea of Te'Xos is that of end,
in all senses; fulfilment, termi
nus, object, &c, that to which
it (vdpos) points, and in which it

finds its rest. Matt. v. 17, ovk
rjXBov KaraXverai aXXa irXrjpiocrai.
John v. 46, irept ydp epov ekeivos
eypaipev. So te'Xos in 1 Tim. i. 5,
to Se te'Xos ttjs irapayyEXias earn/
ayairrj k.t.X.
SiKaiocrvvrjv. . .irierrevovri] So
iii. 22, SiKaiocrvvrj Se ©eov Sia iri
crreios 'Irjcrov Xpicrrov eis iravras
tovs iricrrevovras.
5. Miovcrrjs ydp] / say, iri
errevovri • for, wliereas the right
eousness of the Law is a doing
of acts, tlie righteousness of tlie
Gospel is tlie reception of a Sa
viour. In classical Greek the
sense would have been made
clearer by the insertion of piv
after Miovcrrjs. See note on vi.
17, on 7jTe...vmjKovo-aTe Se.
ypdcpei] Lev. xvih. 5, LXX.
Kal cjyvXdiecrBe iravra Ta irpoo-Tay-
pard pov, Kal iravra rd Kpipard
pov, Kal irotrjcrETE avra' d iroirjcras
avrd dvBptorros tfjo-erai iv avrois.
Gal. iii. 12, d Se vopos ovk ecrnv
ek irtoTEios, aXX o rroirjcras avrd
^Tjcrcrai ev avrois.
drt rr)v SiKaioo-vvrjv] With
on thus placed, ttjv SiKaioo-vvrjv
depends upon d iroirjo-as. Com
pare 1 John ii. 29, irds d 7roi<ov
rrjv SiKaiocrvvrjv. Bev. xxii 1 1,

X. 4_7.

191

vopiov b iroirjcras avdpioiros ^rjcreTai iv aiiTrj.
tj Se e'/c iricrTeios SiKaiocrvvrj ovtws Xeyer M>) 6
et7njs ev Trj KapSia crov, Tts dvajSrjcreTai els
tov ovpavov ; tovt ecrTiv, XptcrTov KaTaya-
yeiv' r) tis KaTa (SrjcreTai els ttjv afivcrcrov ', 7

o Si/catos SiKaiocrvvTjv irotrjo-drii)
en. The alternative reading
puts on in its more natural
place, and gives the quotation
in its exactness.
frjo-ETat ev] Shall have life in
it, in that righteousness, without
further or other seeking. See
note on i. 17, £tjo-etoi.
6. rj Se ek irioTEios] But the
Gospel may adopt, and with far
greater significance, language
originally applied by Moses to
the simplicity and accessibility of
his own Law: Say not in thine
heart, Who shall ascend for me
into heaven ? (as though to bring
down a Saviour from above:)
or, Who shall descend for me
into the abyss? (as though to
bring back from the grave a
Saviour whose work is incom
plete). In other words, Be not
perplexed about tlie difficulty and
vastness of the work of salvation,
as if some great thing must be
done to effect or to complete it.
On the contrary, the word is nigh
thee, he. The passage in the Sep
tuagint stands thus (Deut. xxx.
11 — 14): on rj ivToXrj avrrj rjv
iyio ivriXXopai croi crrjpepov, ovx
viripoyKos ecrTiv, ovSe paKpav airo

crov eerrtv. ovk ev Tto ovpavto avco
ectti, Xfiycov, Tis dvafirjcreTai rjpiv
els tov ovpavov, Kal Xrjtj/tTai rjpiv
avrrjv, ko.1 aKOveravres avrrjv irotrj-
cropEv; ovSe iripav rrjs 6aXao-o~rjs
sort, Xdyiov, Tis StairspdcrEi rjpiv eZs
rd iripav ttjs BaXdo-crrjs, Kal Xaj3rj
rjpiv avrrjv, Kal dKOverrrjv rjpiv irot-
tjcttj avrrjv, Kal iroirjcropev ; Eyyvs
crov ecrn to prjpa o-cjtoSpa, iv no
o-rdpan' o-ov, Kal iv Trj KapSia. crov,
Kal iv rats X£P°~1' °~ov! Totetv avrd.
Xpiordv KanxyayeTv] That is,
for our salvation. So Karaj3aivetv
in John iii. 13, d ck tov ovpavov
Kara/3ds.t vi. 33, 38, 41, 42, 50,
51, 58, d Karafiaivtov iK tov ov
pavov Kal £torjv SiSovs no Koo-pio
K.T.X. 7. d/3vo-crov] In the Septua
gint the d/3vcro-os is the sea: as
in Job xii. 23 (31), dva£et ttjv
aj3vo~aov iocrirep xaXKetoV rjyrjrai
Se ttjv BdXacrcrav iocrirep iidXeiir-
Tpov, tov Se rdprapov ttjs a/3vcr-
o-ov iocrirep alxpaXtorov : iXoyi-
o-aro afivcrcrov eis irepiirarov.
Jonah ii 5, irepiexvBrj poi vStop
eios tj/vxrjs, afivcrcrds CKVKXiocre pe
Ecr^drrj. This use of apvcrcros
may have suggested its intro
duction here, where eis ttjv d-
[Svcrcrov stands in the place of

192

FIPOE PftMAIOYZ.

8 towt' ecrTiv, XptcrTov iK veKpiov dvayayeiv. dX-
XaTiXeyei; 'E«yy»js crov to prjp.a icrTiv, iv
Tip crToptaTi crov Kal iv Trj KapSia. crov
tovt ecrTiv, to pfjpia Trjs irtcrTews b Krjpvcrcrop.ev'
9 oti iav bpoXoyrjcrrjs ev Tip crTopiaTi crov Kvpiov

g. Or op. to prjpa iv r. trr. <r. Sri Kvpios 'Itjoous.

els to iripav rrjs BaXdcrcrrjs in the
passage quoted. But its sense
here is that of $Stjs in Psalm
xvi. I o (ovk iyKaraXei\l/eis rrjv ipv-
Xrjv pov eis dSov k.t.X.); of cpvXaKrj
(probably) in i Pet. iii. 19; of rd
Kanorepa piprj rrjs yrjs (probably)
in Eph. iv. 9. It is the place
of departed spirits in the inter
val between death and resur
rection. Elsewhere in the New
Testament the a/Svcrcros is the
place of torment : see Luke viii.
31, Kat irapeKaXow avTov tva pr)
iiriTairj avrois eis ttjv af3vcrerov
arreXBeiv. Bev. ix. 1, 11, tj kXeis
rov cppiaros rrjs aj3vcro-ov...dy-
yeXov ttjs a/3vcrcrov, dvopa av
np... 'AiroXXvio v. xi. 7. xvii. 8.
XX. I, 2, Kai eKparrjcrev tov Spd-
Kovra...os ecrnv Std/3oXos Kal d
2aravds...Kal ej3aXev avrov els
Trjv ajSvercrov.
Xpicrrov . . . dvayayetv] As if
His resurrection had still to be
effected, and with it rj SiKaiiocns
rjpiov (iv. 25). Compare Heb.
xih. 20, d Se ©eos ttjs eiprjvrjs, d
avayayiov eK veKpiov. . .rov Kvpiov
rjpiov 'Irjcrovv.
8. dXXd ri Xeyei] As if the

form of expression above had
been, ov Xeyet, Tis avajS-ncrerai
K.T.X. prjpa] A thing said, a single
utterance. Sometimes, as here,
it is applied to the Gospel, in its
aspect of simplicity, brevity,
comprehensiveness, authority.
Eph. v. 26, ev prjpari. Heb. vi.
5, Kal KaXdv ysvo-apevovs ®eov
prjpa. I Pet. i 25, tovto Se ecrnv
to prjpa to evayyeXierBev els vpds.
iv tio k.t.X.] In thy mouth
and in thy heart. Beady for
utterance, and easy of compre
hension. For KapSia in its ap
plication to the understanding,
see note on ii. 15, KapSiais.
ttjs Tidreios] The faith. See
note on iii. 30, iK iricrTetos...Sid
rrjs irioTEios.
9. on edv] The two words
0-Top.an and KapSia are taken
from the passage quoted above,
and applied to the Christian
doctrine. The Gospel condi
tions, faith and confession, are
here inverted, to suit the order of
the two words in the quotation.
sdv dpoXoyrjo-rjs] Perhaps
there is a special reference to

X. 8, 9.

193

'Irjcro

, Kal iricrTevcrrjs ev Trj KapSia crov oti b

the first great and marked con
fession of faith made in Bap
tism; that crvveiSrjcreios dyaBrjs
iireptoTrjpa eis ©edv in Baptism,
which is said crcd£eiv (i Pet. hi.
21). Compare Acts xxii. 16,
avatrras jSdirncrai Kal aToXovo"ai
ras apapn'as crov, EiriKaXEcrdpEVos
to ovopa avrov. And thus this
verse in its two parts will ex
actly harmonize with Mark xvi.
1 6, d irtcrTEvcras Kal /Jairno-^els
cnoBrjcreTai. dpoXoyrjo-gs] Formed from
dpdXoyos, of one language with
(nvi, or nvt irepi nvos), the verb
dpoXoyeiv means to agree with;
and hence to grant, allow, con
cede (ri nvi), as in Acts xxiv. 14,
d/xoXoyto Se tovto 0-01, on k.t.X.;
and so (1) to confess (ti), as in
I John i. 9, Eav dpoXoyiopev rds
apaprias rjpiov k.t.X.; to make
confession concerning (iiri nvi),
as in Ecclus. iv. 26, prj alcrxw-
Brjs dpoXoyrjcrai icp' apapriais crov
k.t.X; (2) to acknowledge (nvd),
as here and in John ix. 22, edv
Tts avrdv opoXoyrjerrj Xpicrrov.
I John h. 23, d dp.oXoyiov tov
vtov. iv. 2, 3. 2 John 7; to
make open acknowledgment to
(nvt), Heb. xiii. 15, Kapirdv xet-
Xecov dpoXoyovvTiov Tip ovopan av
Tov" to make public profession on
the subject of (ev nvi), Matt. x.
32, dcrns dpoXoyrjo-et ev ipoi...
dpoXoyrjcrto Kayto iv avrip. Luke
xii. 8. Hence the remaining

senses of dpoXoyeiv" (3) to pro
fess, Tit. i. 16, ©edv dpoXoyovcrtv
eZSevai k.t.X.; (4) to promise,
Matt. xiv. 7) peB' dpKOv topoXd-
yrjo-ev avrrj Sovvai k.t.X.; (5) to
vow, Jer. xliv. 25, lxx. iroiovo-at
iroirjcriopev ras dpoXoytas Tjpiov as
topoXoyrjaapev k.t.X.
iv no crrdpazi crov] Compare
xv. 6, iva dpoBvpaSdv iv evl errd-
pan 8oidt,rjTe tov ©eov. Psalm
lix. 7) LXX. ZSov diroepBiyiovrai
iv no oropan avTiov. Ixxvhi. 36,
Kat rjyauTjo-av avrov iv np crrdpaTi
avriov k.t.X.
Kvpiov'Irjcrovv] Jesus as Lord.
Compare the alternative read
ing, to prjpa... on Kvpios 'Irjcrovs.
2 Cor. iv. 5, ov yap lavrovs ktj-
pvcrcropev dXXa Xpierrdv 'Irjcrovv
Kvpiov (as Lord). Phil. ii. 11,
Kal irdo-a yXiocrcra iiopoXoyrjcrrrrai
on Kvptos Irjaovs Xpiords eZs .
Sdfav ®eov irarpds. The two op
posite forms, of confession and
repudiation, are combined in
I Cor. xii. 3, ovSels ev irvevpari
®eov XaXtov Xeyet 'AvaBepa 'Irj
crovs, Kal ovSels Svvarai eZireiv Kv
ptos 'Irjo-ovs, ei prj iv irvevpari
ayito. on d ©eds] Faith in the re
surrection implies faith in the
incarnation, life, death, &c. of
Christ. Compare 1 Pet. i. 21,
tovs Si' avrov irioTovs eis ©edv
tov iyeipavra avrov iK veKpiov Kal
Soiav avrip Sdvra, tocrre rrjv ir'icrriv
vpiov Kal EXiriSa eivai eZs ©eov,

194

nPOS PQMAIOY2.

IO ©eos avTov rjyeipev eK veKpiov, criodrjcrrj' rfapSia
yap iricrTeveTai eis SiKaiocrvvrjv, crTopaTi Se
1 1 bpoXoyeiTai els crtoTrjplav. Xeyei yap rj ypacprj,
Has b iricrTeviov iir aiiTip ov KaTaicrx^vdrj-
12 creTai. ov ydp ecrTiv SiacrToXr) 'lovSaiov Te Kal
' RXXrjvos' b ydp avWbs Kvpios iravTiov, ttXovtiov
13 ets 7rafTas tovs iiriKaXovpievovs avTov. irds

crcoflrj'crrj] See note on v. 9,
crioBrjadpeBa. 10. KapSia ydp] In the pas
sage of Deut. xxx. which is still
in St Paul's thought, the pre
dominant idea of KapSia is that
of understanding. In the pre
sent application of it, it is used
in its common sense oi feeling
and affection. See note on verse
8, ev Tip K.T.X.
irio-T£vErat...dpoXoy£iTat] Im
personal passives. Men believe
. . .men confess. The compound
iiopoXoyeiv is always found in
the middle voice: dpoXoyEiv (in
Scripture) never.
11. Xiyei ydp] Isai. xxviii
16, LXX. Kat d itioteviov ov prj
KaTmcrxvvBrj, See note on ix. 33,
KaBios yiyparrrai.
12. ov ydp] I say, irds' for,
&c. See iii. 22, eZs iravras tovs
merrevovTas' ov ydp icrriv Siao-ro-
Xrj. Gal. iii. 28, ovk evi 'IovSatos
ov8e"EXXrjK Col. iii. 11.
Stao-ToXr;] See note on iii. 22,
ov ydp icrriv SiacrroXrj.
o ydp avrds] For tlie same
Lord is Lord of all. The word

Kvpios is understood a second
time: compare h. 29, Kal irepi
Toprj KapSias' and see note on
h. 28, 'IovSatos... Teptroprj. For
the sense compare hi. 29, tj
IovSatiov d ©eds pdviov; ovxi Kai
e6Vcov ; val Kal iBviov' eirrep els
d ©eds os SiKaiidcrei k.t.X.
irXovnov] Eph. ii. 4, d Se ©eds
irXovo-ios eov ev eXeet k.t.X.
tovs iiriKaXovpivovs] Who in
voke Him, call Him to their aid,
and that habitually. Gen. iv.
26, LXX. ovros TjXirto-ev eirtKaXet-
cr0ai to ovopa Kvpiov tov ©eov.
xii. 8, ko.1 EirEKaXEcran) Eirl no
ovopari Kvpiov (made invocations
on the ground of tlie name of the
Lord), xxxiii. 20, Kal iireKaXi-
eraro tov ©edv 'IcrparjX. I Kings
xviii. 24, Kat eyid eiriKaXicropai
iv dvdpan Kvpiov (will make my
invocations in the name of the
Lord). And so throughout the
Psalms. In the New Testa
ment, see Acts vii. 59. ix. 14,
21. xxii. 16. 1 Cor. i. 2. 2 Tim.
ii. 22, pera nov eiriKaXovp-e'viov
tov Kvpiov eK KaBapas KapSias.
I Pet. i. 17, Kai ei iraripa irn-

X. io— 1 6.

195

yap bs dv iiriKaXecrrjTai to ovopa Kvpiov
crtodrjcreTai. ircos oSv iiriKaXecrcovTai els ov ovk 14
iiricrTevcrav ', ircos Se iricrTevcriocriv oi) ovk rjKov-
crav ; 7rws Se aKOvcrcocriv %w^)ts KtjpvcrirovTOs ',
irios Se Krjpv^iocriv idv p.t) dirocrTaXiocriv ', KadwslS
yeypaiTTai, 'Cls copaioi ol irbSes tiov evay-
yeXi^opeviov dyadd.
AAA' 01) iravTes virrjKovcrav tio evayyeXlio. 16

KaXEicr^E tov drrpocrioiroXrjpirTtos
Kpivovra K.T.X.
13. irds ydp] Joel ii. 32, lxx.
irds 6s av k.t.X. Acts ii. 21,
irds ds Eav k.t.X.
ovopa] See note on i. 5,
dvoparos. 14. tcos ovv] This general
promise (irds os dv k.t.X.) im
plies a general proclamation and
a general commission, not one
confined to a particular nation.
EiriKaXEo-iovrai] For the sub
junctive mood here and in irnrrEv-
crcocriv, dKOvcrioo-iv, KTjpvitocriv, be
low, see note on vi. I, irripivoipev.
How must they, are tliey to, &c.
els dv...ov] That is, ekeivov
EIS OV...EKEIVIO ov.
ov oiK ijKovo-av] Him whom
tliey heard not. God Himself is
represented as speaking.
15. KTjpvitocriv] o'lKrjpvcrcrovTes.
KaBios yeypaiTTai] The words
quoted, especially evayyeXi£ope'-
viov, imply not only a proclama
tion (KTjpvitocriv), but a commis
sion to proclaim (dirocrTaXiocriv).
ids cdpatoi] Isai. hi. 7. The

quotation is made rather from
the Hebrew than from the Sep
tuagint. The latter reads, Eyid
sipt avros d XaXiov, irdpeipi ids
topa Eirl nov opiiov, tos ito'Ses ev-
ayyeXifcopivov aKorjv dprjvrjs, cos
Evayy£Xi£dp.£vos dyaBd.
tdpaiot] Gen. ii. 9, lxx. irdv
ivXov topatov Ets dpacriv. ih. 6.
Psalm xiv. 2, tdpatos KaXXst irapd
tovs viovs nov dvtfpidiriov. Ecclus.
xxvi. 18, Kal iroSes topaToi eirl
irrepvais evo-ra^ovs. Matt, xxiii.
27. Acts ih. 2, 10. In the Sep
tuagint, it is idpa, apparently in
the sense of dawn or dayspring;
tlie sweet hour of prime. Com
pare Joel ii. 2, lxx. cos dpBpos
XvBrjereTai iirl rd oprj.
16. dXX' ov irdvTEs] The
Gospel is sent to all: but (it may
be objected) not all obey. It is
true. That complaint is as old
as Isaiah's time: n's iirierTevcrev ;
This failure did not stop Isaiah's
utterance, nor is the same expe
rience any argument against the
universal proclamation of God's
message now.

196

npos PflMAIOYS.

'Ho-atas yap Xeyei, Kvpie, tis iirierTevcrev
ij Trj aKofj rjpicov', dpa rj trier tis i£ aKOrjs, rj Se
1 8 aKOr) Sid prjpaTOS XptcrTov. a'AAa Ac/to, p.r)

17. Or /5. 0eoO.
virrjKOVcrav . . . eiricrT£VO-£v] The
aorist expresses in each case a
result regarded as a single past
fact. Wlien we went forth into
all the world to preach, not all
listened. When Isaiah carried
back his report into God's pre
sence, he had to say, Lord, when
I spoke, wlw (almost) believed ?
'Hcraias ydp] It is so — it was
¦ so — for, &c.
Xiyei] Isai. liii 1, lxx.
ttj aKorj rjpiov] For this sense
of aKorj', a thing for hearing, ti
dings, a message or announce
ment, see 1 Sam. ii. 23, lxx.
ovk dyaBrj rj aKorj rjv eyed aKOVto.
I Kings ii. 28, rj aKorj tjXd'ev eios
'Iiodj3. Psalm cxii. 7, diro aKoijs
irovrjpds ov epof3rjBrjcreTai. Isai.
Iii. 7, aKorjv elprjvrjs. Matt. iv.
24, tj aKorj avrov. xiv. 1. Mark
i. 28. John xii. 38. Gal. iii. 2,
ii o'kotjs irioTEios. 1 Thess. ii. 13,
irapaXajSovres Xoyov aKorjs irap
ijpiov tov ©eov. Heb. iv. 2, d
Xoyos ttjs aKorjs.
17. apa tj irioris] An in
ference from the above quota
tion. So then the it'icttis springs
out of an aKorj, and tlie aKorj is
conveyed by means of a prjpa.
In other words, the faith of which
Isaiah speaks (iirierTevcrev) has its
origin in a Divine message, and

Or omit Xparrov.
that message is sent abroad by
means of a Divine commission.
Such is the order, always and
everywhere: prjpa, aKorj, irions.
1; ir...r; Se d.] For the force
of the articles, see the last note.
prjparos] Here, a word of
command; an express commis
sion: the dirooraXioo-iv of verse
14. Compare Psalm Ixviii. 11,
LXX. Kvpios Sioctei prjpa rots evay-
yeXi£opevois. See note on verse 8,
pr;pa. - ¦ ^ - V,
Xpicrrov] In Scripture, what
ever God does, Christ does. John
v. 19, a yap av ekeivos toitj rav
ra Kal 0 vios opottos itoiei. Even
the Prophets received their prjpa
from Christ. 1 Pet. i. 1 1, to ev
avrots irvevpa XpicrTov irpopaprv-
pdpevov rd els Xptordv iraBrjpara
k.t.X. (See, however, the alter
native reading ©eov.) '
18. dXXd Xiyto] But my
statement is, not that all virrj-
Kovcrav, but tluot all rjKovcrav. Is
not that true ? Has not the hear
ing of the Gospel (wlietlier obeyed
or not) been already vouchsafed
to all nations indiscriminately ?
pEvovvyE] Nay, so general has
that hearing already been, that
to it may be applied the words
in which tlie Psalmist describes
the universality of tlie testimony

X. 17—19-

197

ovk rjKOvcrav', pievovvye eis iracrav
e£r~jXdev 6 cpdoyyos avTcov,
irepaTa Trjs o'lKOvpievrjs Ta prjpiaTa
dXXa Xeyio, p.r) 'IcrparjX ovk eyvco ; irpioTOs 19
Mcovcrfjs Ae7et, 'Ey to irapa^rjXcoerio vpias iir

Trjv yrjv
Kal eis Ttz
avTiov.

of the works of nature to the
glory of God. See note on i. 8,
ev oXta np Kocrpto.
eis Tdcrav] Psalm xix. 4, LXX.
e£;X0ev] 1 Thess. i. 8, e'v
Tavn Toirto rj irio-ns vpiov rj irpos
tov ©eov e£eXt;Xv0£v.
a>0dyyos] Wisdom xix. 17,
toerirep iv tj/aXrrjpito epBdyyoi tov
pvBpov to dvopa SiaXXdercrovcri
k.t.X. 1 Cor. xiv. 7, Eav Siaoro-
Xt;v Tots epBdyyois prj Sip.
aijTiov] That is, of the hea
vens. See the former verses of
the Psalm.
irEpara] Psalm ii. 8, lxx.
Sido-co trot eBvrj ttjv K.Xrjpovopiav
crov, Kal ttjv KaTatrxecriv aov rd
iripara rrjs yrjs. xxii. 27, eirt-
crrpacprjcrovTai irpos Kvpiov iravra
rd iripara ttjs yrjs. lix. 13. lxvii.
7. lxxii. 8, diro irorapov Icos te-
pdnov rrjs oiKovpivrjs. xcv. 4.
xcviii. 3, EiSoo-av iravra rd iripa
ra rrjs yrjs to eriorrjpiov tov ©eov
rj'ptov. Matt. xii. 42, r)X6ev ek nov
irepdriov Trjs yrjs. Luke xi. 31.
ttjs oiKovp.evrjs] Psalm xxiv.
I, LXX. rj o'lKOvpivrj Kal iravres ot
KarotKovvTes ev avrrj. 1. 12, eprj
ydp Ecrnv rj o'lKovpivrj Kai to itXtj-
ptopa airrjs. Isai. xxxiv. I, aKov-
o-aTio rj yrj Kal ot ivoiKovvres iv
airfj, rj o'lKovpivrj Kai o Xaos o e'v

avrrj. Matt. xxiv. 14, Kal Kijpv-
xBrjererai tovto to evayyiXiov rrjs
j3ao-iXEtas ev dXrj ttj olKovpevrj
k.t.X. Lukeiv. 5. xxi. 26. Acts
xi. 28. Bev. iii. 10. xvi. 14.
19. dXXd Xeyio] But my as
sertion is, not only that the pro
clamation is universal, but that
Israel was duly warned that it
would be so.
pr) Mo-parjX] Does Israel not
know — was Israel not made
aware — that God designed thus
to throw open their privileges in
due time to Hie whole world?
irpcoros Miovo-ijs] Moses is the
first to say. The very lawgiver
of Israel is foremost in the pre
diction of Gentile evangeliza
tion. iyio irapa£rjXft)irio] Deut. xxxii.
21, LXX. avrol irapeljrjXtocrdv pe
iir oi ©Eip, iraptopyierdv pe iv tois
eiStoXois avnov" Kayto irapat,rjXiocrto
avrovs £T ovk EpVei, eirl e6Vei
dervvirio irapopyito avrovs. This,
which is at first sight a threaten
ing of judgment upon the Is
raelites in the form of conquest
or captivity, is used by St Paul
as a prediction of an indirect
punishment in the form of mercy
shown by God to the despised
race3 around them.

198

npos PfiMAIOYS.

ovk edvei

eiri

edvei dcrvveTip

20 vpias
6rjv Tots
21 vopirjv TOtS

irapopyiio
'Hcratas Se diroToXpia Kal Xeyei, Evpe-
e'/xe pir) ^rjTOVcriv, epcpavrjs iye-
iotioctiv. irpos Se

e/xe prj eirept

tov 'IcrparjX Xeyei, "OXrjv Trjv rjp.epav i^eiri-

20. Or Efy>. ev r.
irapa£rjXidcrco] xi. II, 14, eZs
to iTapa^TjXioo-ai aiJTOvs...et irios
7rapa^7jXcdcro) pov Trjv crdpKa k.t.X.
I Kings xiv. 22, LXX. Kal irape-
IjnXwcrav airov iv iracriv ots iiroi-
Tjcrav ot iraripes avnov k. t. X.
Psalm xxxvii. 1, 7, 8, prj irapa-
£tj-Xov [irapa£rjXov] ev irovrjpevope-
vois k.t.X. Ixxvhi. 58, Kal ev tois
yXvirrois avriov irape^rjXtoo-av av-
to'v. 1 Cor. x. 22.
eir' oiK e8vei] At a no-nation.
At a nation which you regard
as none, 1 Pet. ii. 10, oi itote
ov Xads. WvCl ao-vv£Tip] Like aVOTJTOlS
(as a parallel expression to ftap-
/3dpots) in i. 14 ; all other nations
being to the Jews in religious
knowledge, as all other nations
were to the Greeks in human
culture. irapopyiio] The verb irapop-
yifsiv (irapdpyicrpa, irapopyicrpds)
occurs more than 50 times in
the Septuagint; generally in re
ference to man's provocations of
God. In the New Testament it
occurs only in its literal sense ;
Eph. vi. 4.
20. diroroXpa] The preposi
tion d?rd strengthens the simple
verb. Is very bold, and says.

Or lyev. ev r.
Hazards a very bold expression.
(Compare the phrase of .lEschi-
nes, diroroXpa Xiyeiv.) The same
use of dird is seen in dirixeiv,
Matt. vi. 2, &c; arroBXifieiv,
Luke viii. 45; direK.SexecrBai,
Bom. viii. 1 9, &c. ; airoorvyetv,
Bom. xii. 9; airdxprjo-is, Col. ii.
22; diroreXetv, James i. 15; and
many other instances. See notes
on vhi. 19, airoKapaSoKia, drreKSi-
Xerai. evpeBrjv] Isai Ixv. 1, lxx.
epcpavrjs iyevrjBrjv rols ipe prj
EirepioTcocriv, evpiBrjv tois ipe prj
Qrjrovo-iv' eXira, iSov eipi, ZSov dpi,
np eBvei, oinves ovk iKaXeerav to
ovopd pov.
rots ipe prj £.] ix. 30, edVtj Ta
p-rj StuJKOVTa SiKaiocrvvrjv KariXa-
fiev SiKaiocrvvrjv k.t.X.
eirepioriuo-iv] Isai. xxx. 2, LXX.
ipe Se ovk iirrjpiarrjcrav.
21. irpos Se tov] Whereas
with regard to Israel He saith.
oXrjv ttjv] Isai. Ixv. 2, lxx.
iieireracra rds xe'P"? f-ov oXrjv
ttjv rjpipav irpos Xaov direiBovvra
Kai avriXiyovra, 01 ovk iiropevBrj-
crav dSip dXrjBivg, dXX' dirt'o-io nov
apapniov avriov.
E^EirETao-a] God is represent
ed as condescending to entreat

X. 20 — XI. I.

199

Tao"a Tas ^eTpa's p.ov irpos Xaov direi-
Oovvtu Kal dvTiXeyovTa.
Aeyco ovv, pir) diriocraTO b ©eds tov Xaov XI. I
avTov ; pr) yevoiTO' Kal ydp iyio .'Io-pajjAetTJjs
elp.i, iK crireppiaTOS 'Af3padp., cpvXfjs Beviapeiv.
Xaov avrov Su

His people. For this phrase,
see Exod. ix. 29, 33, lxx. eWe-
Taoru) Tas xe^pds pov irpos tov
Kvpiov eis tov ovpavov — Kal efe-
ireracre rds Xe'Pas avrov k.t.X.
Ezra ix. 5, Kal kXivio irrl rd yd-
vard pov, Kal £Kir£rd£io rds x^P"*
p.ov irpos Kvptov tov ©eov. Ec
clus. xlviii. 20. Ii. 19.
dirEi^ovvra Kat avnXeyovra]
Isai 1. 5, LXX. rj iraiSeia Kvpiov
Kvpiov dvoiyei ra iora pov, iyio
Se ovk diTEi&o ovSe dvnXeyio.
For direi^Etv used absolutely, see
also Deut. xxi. 20, d vids rjpiov
ovros dir£i0Et k.t.X. Neh. ix. 29,
Kal eSioKav viorov dir£i61ovvTa. Isai.
lix. 13, EXaXijo-apEV aSma, Kal
rjireiBrjerapev. Acts xiv. 2, ot Se
direiBrjeravTes 'IovSaTot k.t.X. Heb.
ih. 18. I Pet. hi. 20, direiBrj-
aacriv irore K.T.X For avrtXeyEiv,
Acts xiii. 45, avTEXfyov rots vird
LTavXov XaXovpsvois fiXacrcprjpovv-
tes. Tit. i. 9. ii. 9.
XI. 1. Aeytt) ovv] The lan
guage above used might seem to
imply the rejection, not only of
Israel as a nation, but of all
Israelites. Is this intended? God
forbid: for by so saying I should
exclude myself also.
prj drrto'craTo] I Sam. xii. 22,
LXX. on ovk aTrioererai Kvpios

tov Aaov avrov oia to ovopa
avrov to peya k.t.X. Psalm lx.
I, d ©eds, diridcrio r;pds k.t.X.
lxxxix, 38, crii Se diridcrio Kal
EfovSEVtoo-as k.t.X. xciv. 14, on
ovk aiTcocrerai Kvpios tov Xaov
avrov, Kat ttjv KXrjpovopiav avrov
ovk eyKaraXeti/yet. The verb dirio-
Belv occurs more than 60 times
in the Septuagint : in the New
Testament only here and in
Acts vii. 27, 39. xih. 46. 1 Tim.
i- 19- v , , •
Kal ydp eyio] 2 Cor. xi. 2 2,
Ej3patoi eio-tv ; Kayto. To-parjXeiTai
etcrtv; Kaycd. eririppa Aj3padp
elcriv ; Kayto. Phil. hi. 5, ek y£-
vovs To-parjX, epvXrjs Beviapeiv,
'E/3patos ii 'E/3paicov.
'Io-parjXeiTrjs] See note on ix.
4, Io-parjXetrat. crirepparos 'Aj3padp] See ix.
7. Matt. iii. 9, iraripa exopev
rov 'Aj3padp. Luke iii. 8. John
yhi. 33, 37> 39) trrreppa 'Af3padp
io-pev k.t.X. Acts xiii. 26, dvSpes
dSeXcpol, viol yevovs A/3padp.
Gal. iii. 16, &c. Heb. ii. 16.
cjjvXrjs Bevtapetv] The tribe
of the favourite son and the
first king; not only one of tlie
twelve tribes, but one of the
two. Acts xiii. 21. Phil. iii. 5.
Bev. vii. 8.

200

I1P02 PQMAI0Y2.

2 ovk diriocraTO b ©eds tov Xaov avTov ov
irpoeyvto. rj ovk o'iSaTe iv 'HAeta ti Xeyei rj
ypacprj ; w's evTvyx<*vei Tip Qeio KaTa tov
3'IcrparjX, Kvpie, tovs irpocpr'jTas crov dire-
KTeivav, Ta QvcriacrTrjpia crov KaTecrKa-
yjsav, Kayto vireXelcpdrjv pibvos, Kal t^rjTOv-
4-criv Trjv -^vx^iv p.ov. dXXa ti Xeyei avTip b
Xpr]paTicrp.os', KaTeXiirov ipiavTip eiTTaKicr-
XtXiovs dvSpas, o'lTives ovk 'eKap.\pav yovv Trj

2. ovk dirtdcraro] See note
on verse I, prj dirioaaro.
ov irpoeyvto] See note on viii.
29, irpoeyvto.
rj ovk otSare] The case is now
just as it was in the time of
Elijah; an apparently universal
defection, but in reality a con
siderable faithful remnant, even
among the Jews.
e'v 'HXeia] In the case of
Elijah. Elsewhere the same
phrase means, in the person (by
the mouth) of: as in Heb. i. 1,
d ©eds XaXrjcras tois irarpacriv ev
tois irpoeprjrais k.t.X. iv. 7, ev
AavelS Xeytov. But here the stress
of the reference lies not upon
Elijah's words (verse 3), but
upon the xpTjpancrpds in answer
to them (verse 4).
Xe'yei tj ypaiprj] See note on
1V- 3) V yPa<PV-
evrvy^dvei] See note on vih.
26, vvrepevrvyxavei.
3. Kvpie] 1 Kings xix. 10,
LXX. ra BvcnacrTrjpid crov Kare-

crKa\j/av, Kal tovs irpoeprjras crov
airiKreivav iv popepaia, Kal vrroXi-
Xeippai iyio povidraTOS, Kal £rj-
tovcti TTJV \jivxrjv pov XajSelv
avrrjv. 4. d xpTjpancrpds] The com
munication; the Divine admo
nition. For xPT>pancrpds, com
pare 2 Mace. ii. 4, rjv Se ev ttj
ypacprj, tos rrjv OKrjvrjv Kal ttjv
kijSiotov ekeXevo-ev d ix poeprjrrjs,
Xprjpancrpov yevrjBivros, avrio
crwaKoXov^Etv. xi. 17. See note
on vii. 3, xP^paricrei.
KarEXtirov] 1 Kings xix. 18,
LXX. Kal KaraXeiij/eis iv 'IcrparjX
eirrd xtXtdSas dvSpcov, iravra yd-
vara a ovk toKXao-av ydvv no BdaX,
Kat irdv crropa o ov irpocreKvvrjcrev
avnp. KareXiirov ep,avrio] The quo
tation is adapted to the Hebrew :
the Septuagint reads KaraXeii/reis,
thou shalt leave (spare from the
threatened destruction).
eKaptf/av ydvv] A phrase for
(1) submission, (2) worship gene-

XI. 2 — 7-

201

BaaA. ovtios ovv Kai iv Tip vvv KaiptS Xeipipta 5
KaT iKXoyrjv ^a'otTOs yeyovev' el Se x^ptTi, ovk- 6
eTt e'£ epycov, iirel rj xaPK odtcert yiveTai %a'ots.
Tt ovv ; d eVt^V/Te? 'Icparj'A, tovto ovk eire- 7
6. 71V. X"P«. et Se £!j Ipywv, oixiri itrrlv x^P") ^rrel rb Ipyov oikeVi iarlv
Ipyov.

rally, (3) prayer. Thus (1) Isai.
xiv. 23, lxx. (quoted in xiv. 11),
on ipoi Kapij/ei irdv ydw k.t.X.
(2) 1 Chron. xxix. 20, Kal Kap-
if/avres rd ydvara irpocre/cvvrjcrav
to KvpCto k.t.X Dan. vi. 10,
Kat Katpovs Tpets ttjs rjpepas rjv
Kapirnov eirt rd ydvara airov Kal
irpocrevxdpevos Kal efopoXoyov-
pevos ivavriov tov ©eov k.t.X.
Phil. h. 10, iva iv np ovdpart
'Irjo-ov irdv yovv Kapij/rj k.t.X.
(3) Eph. hi. 14, tovtov x"Ptv
Kajxirno ra yovara pov irpos tov
iraripa... iva Sip vptv k.t.X.
ttj BdaX] The gender as
in the Septuagint Version of
2 Kings xxi. 3. Jer. ii. 8. vii. 9.
xi. 13, 17. xii. 16. xix. 5. xxiii.
13, 27. xxxii. 29, 35. Hos. ii. 8.
xih. 1. Zeph. i. 4.
5. ovtios] Thus; in the same
way. See i. 15. vi. 11.
ev no vvv Kaipip] See note
on hi. 26, irpos rrjv evSei£iv.
Xetppa] Josh. xiii. 12, lxx.
ovros KaTeXeiepBrj airo tov Xeipt-
paros riov yiydvriov. 2 Kings
xix. 4, irpocrevxrjv irepl tov Xeijx-
paros tov evpicrKopevov.
Kar iKXoyrjv xdptros] Accord
ing to a selection of free favour :

that is, on the principle of a se
lection made by gratuitous spon
taneous love. See notes on vih.
33, ekXektiov ©eov. ix. II, rj Kar
iKXoyrjv TrpoBecris.
yeyovev] Has resulted in
being ; is as tlie result.
6. el Se xdptn] Human sal
vation must be ascribed either to
man or to God: it cannot be a
mixed result of two different, in
commensurable, and incongruous
agencies. • eirei] Since, if otherwise (that
is, if it be by works also). For
this use of eirei with a suppress
ed clause, see note on iii. 6,
Eirei. rj x^P^] That (or such) ^d-
pis. Beferring back to ^dpin
above. See note on v. 3, rj
BXIij/is. yt'vErat] Mesults in being.
7. ti ovv] What is the re
sult? See iii. 9. vi. 15.
o EirifrjTEt Io-parjX] Compare
ix. 30, 31, n ovv ipovpev; on
eBvrj... 'TcrparjX Se Siiokcov vdpov
SiKaiocrvvrjs els vdpov ovk ecpBa
crev. ein^TjTEr] For irni,rjTe1v (to seek
for, after, and so to go in quest of)

202

ITP02 PfiMAlOYS.

tvx^V rj Se iKXoyr) iireTVX^V ol Se Xoiiroi
8iiriopio6rjcrav, Kadcos yeypaiTTai, ''ESioKev avToTs
b ©eds irvevpia KaTavv^ecos, b<pdaXp.ovs

see Matt. vi. 32. xii. 39. Phil.
iv. 17. Heb. xi. 14. xiii. 14.
eiteYvxev] Elsewhere used
with a genitive: Heb. vi. 15.
xi 33-rj Se EKXoyrj] The selection
(the select portion) of Israel;
called above (verse 5) Xeljipa
Kar iKXoyrjv xdpiros.
£iriopid0rjo-av] The verb irio-
povv occurs also in Mark vi.
52, rjv avnov tj KapSia ireirto-
ptopivrj. viii. 17, ireirtoptopivrjv
exere rrjv KapSiav vpiov ; John
xii. 40, eiridpiocrev avnov ttjv
KapSiav. 2 Cor. ih. 14, dXX'
iirtopioBrj ra vorjpara avriov. We
find irtoptocris in verse 25 : irid-
piocris airo pipovs no IcrparjX ye
yovev. Mark iii. 5, crvXXvirovpevos
eirt ttj TTioptoo-et ttjs KapSias avnov.
Eph. iv. 18, Sid ttjv iridptocriv ttjs
KapSias avriov. There is some
times an apparent confusion be
tween irtopovv (properly topetrify,
to harden into stone, from iriopos)
and irrjpovv (to maim, to blind,
from irrjpds). Compare Job xvii.
7, LXX. ireiriopiovrai yap a7ro opyrjs
ol dcpBaXpoi pov (where, how
ever, Field reads ireirrjpiovrai).
8. Ka#cds yeyparrTat] A
combined quotation from two
passages of the Septuagint. (1)
Isai. xxix. 10, on ireirdrtKev vpds
Kvpios irvevpari Karavvietos, Kal

Kappverei tovs dcpBaXpovs avnov
k.t.X. (2) Deut. xxix. 4, Kal ovk
eStoKe Kvpios d ©eds vpiv KapSiav
elSivai Kal dcpBaXpovs fiXeireiv
Kal tora aKOVEiv eios ttjs rjpipas
tovttjs. eSiokev avTois] God is said
to do that which is the result of
the laws of man's moral and
spiritual being as constituted by
Him. See note on ix. 18, ctkXtj-
pVVEt. Karavvfeios] The rendering
in this passage of the Septua
gint (Isai. xxix. 10) of a He
brew word expressing deep (or
dead) sleep: Gen. ii. 21. xv.
12. 1 Sam. xxvi 1 2. It might
almost seem to be put for
KaravvcrrdfEios, towards the forr
mation of which we have the
simple noun vvcrra£is and the
compound verb Karavvo-rd^Eiv.
Yet the form itself can be
derived only from Karavvo-o-Etv
(Gen. xxxiv. 7, lxx. ids Se
rjKovo-av, Karevvyrjo-av ot avSpes.
Le r. x. 3, Kal KarevvxBrj 'Aa-
pidv. 1 Kings xxi. 29, etopciKas
tos Karevvyrj 'Axaaj3 aird irpoato-
ttov pov; Psalm iv. 4, eirl rais
Koirats vpiov Karavvyrjre. Isai.
xlvii. 5) Ka&icrov Karavevvypivrj
k.t.X. Acts ii. 37, aKodo-avTes
Se Karevvyrjo-av ttjv KapSiav), and
must express (1) compunction-

XI. 8— ii.

203

tov p.r) /3Xeireiv Kal wra tov p.rj aKOveiv,
eios Ttjs crrjpiepov rjpiepas. Kal AavelS Xeyei, g
TevrjdrjTio rj Tpdire^a avTiov eis irayiSa
Kal els drjpav Kal eis crKavSaXov Kal eis
dvTairoSopia avTOis' crKOTicrQrjTiocrav ol 10
bcpQaXpiol avTiov tov p.rj /3Xeireiv, Kal
tov viotov avTcov Sia iravTos crvvKap.-
yfsov. Aeyco ovv, pirj eiTTaicrav 'tva irecrcocriv ; pirj 1 1

(2) that bewildei'ment or stupe
faction which is the result of
conscience awakened too late.
Compare Psalm lix. 3, lxx.
eSeiias np Xaip crov crKXrjpa, i-rrd-
no-as rjjxds otvov Karavvieios.
tov pr) pXirreiv] Literally,/or
the purpose of their not seeing:
equivalent to prjirore iStocri in
Isai. vi 10, LXX. Kat tovs dcpBaX
povs iKappverav, prjirore 18100-t
rots dcpBaXpdis k.t.X. For the
genitive tov, and for the sense,
compare Ezek. xh. 2, lxx. 01
EXOVcrtv dcpBaXpovs tov jSXeiteiv
«al ov j3Xeirovcri, Kal torn exovcri
tov aKoveiv Kal ovk aKovovcri.
9. Kai AavelS Xeyei] Psalra
lxix. 22, 23, LXX. yevrjBrjno rj
Tpdiretfx adVtov evioitiov avnov
e!s 7rayi8a Kal els dvrairdSocrtv
Kal els crKavSaXov' o-KOTierBrjTiocrav
K.T.X. yEvrj^rjTio] A description of
the last state of a hardened
man, when his very blessings
are cursed (Mai. ii. 2), and that

which should liave been for his
welfare becomes a snare.
irayiSa . . . Brjpav . . . crKavSaXov]
The general notion is tempta
tion; as that of dvrairdSopa is
retribution, the repayment in
kind of a long abuse of blessings.
irayiSa] Luke xxi. 35. 1 Tim.
iii. 7. vi. 9. 2 Tim. ii. 26.
o-KavSaXov] See note on ix.
33, crKavSaXov.
dvrairdSopa] Luke xiv. 12.
dvTairdSocris Col. iii. 24. dvra-
¦n-oSiSdvai xii. 19. Luke xiv. 14.
Heb. x. 30.
10. o-Kono-flrjnocrav] See note
on i. 21, ecrKon'cr^rj.
crvVKapi/rov] As with the
decrepitude of premature age.
Compare Luke xih. 11, ko.1 rjv
crvvKvrrrovcra Kat pr) Svvapevrj
dvaKvij/ai ets to iravreXss. It is
the exact opposite of rd irapa-
XsXvpEva ydvara avopBoiaare in
Heb. xii 12.
II. prj hrraio-av] Did they
thus stumble in order that tliey

204

npos PflMAIOYS.

yevoiTO' aAAa tio avTiov irapairTiopiaTi rj crco-
Trjpia Tois edvecriv, els to irapa^rjXcocrai avTOvs.
12 ei Se to irapdiTTcopa avTiov itXovtos Kocrpiov Kai
to rjTTrjpia avTiov itXovtos idviov, irocrip p.aXXov

might fall ? Was it tlie design
of God, in suffering them thus
to be offended in Christ (Matt.
xi. 6) and to be rejected in con
sequence, that they should be
utterly and finally lost? Ear
otherwise. Rather has their
transgression made room, as it
were, for the salvation of the
Gentiles, that they in turn may
be roused to emulation and so
to the resumption of their for
feited standing.
eirraicrav] Deut. vii. 25, LXX.
prjirore irTaio-rjs 81 avrd, oti /3Se-
Xvypa Kvpiio no ©eio crov ecrn.
James ii. 10. iii. 2. 2 Pet. i.
10, ravra ydp irotovvres ov pr)
irraicrrjTi irore.
ireo-tocriv] Heb. iv. II, iva prj
iv rep avrtp ns viroSet'ypan ire'crrj
Trjs aireiBeias.
irapairriopan] As irapairiirreiv
(Heb. vi. 6, 7rapairecrdvTas) is to
fall aside, out of the way, so
irapdirrtopa is a fall of that na
ture, and so a transgression. See
v. 15 — 20. Ezek. xiv. 13, lxx.
yrj iav apdprrj poi tov Trapairecrelv
irapairrtapaTi. XV. 8. xviii. 24.
xx. 27, <fec.
7rapa^rjXiocrai] See note on
X, 19, irapafrjXidcrco.
ovtovs] That is, tlie Jews.
12. irXovros Koo-pov] Wealth

of (to) a world ; that is, a rich
mine of blessing to a whole world,
by occasioning the admission of
all nations into the birthright of
Israel. For irXovros in this sense,
compare irXovri£etv in 1 Cor. i. 5,
ev iravri irrXovricrBrjTe iv avrip.
2 Cor. vi. 10, iroXXovs Se irXov-
Titfivres. ix. II, ev iravri irXov-
Titppevoi. See also note on ii. 4,
TOV irXovTOV TTJS XPT,0"TdTTJTOS.
For Kocrpov without the article
(such a thing as a world, a whole
world), see note on iv. 13, Ko
crpov. Kocrpov... iBviov] Isai. viii. 9,
LXX. yvdlre, eBvrj... irraKOvcraTe eios
Ecrxdrov ttjs yrjs. Matt. xxvi. 13,
oirov idv KrjpvxBrj to evayyiXiov
tovto ev 0X10 tco Koerpio. Mark
xiv. 9. xvi. 15, irop£v0£'vTes eZs
tov Kocrpov airavra Krjpviare to
EvayyfiXtov too-tj ttj kti'ctei. Luke
xii. 30, ravra yap irdvra rd eBvrj
rov Koapov iirit,rjTOvo-iv.
,. to rjrrrjpa adrcov] Their de
feat, discomfiture, disparagement,
humiliation, reduction to a con
dition of inferiority. Isai. xxxi.
8, LXX. ot Se veavtcrKot ecrovrai
els rjTTrjpa. I Cor. vi. 7, tjStj
pev ovv dXcos TjrrTjpa vpiv ecrrlv
on k.t.X. Compare Isai. liv.
17, iravras avrovs rjTTrjcreis.
2 Cor. xii. 13, n ydp eotiv g

XI. 12, i3.

205

to irXrjpcopia avTiov. vpiiv Se Xeyco tois eOvecriv. 13
icp' ocrov p.ev ovv eip.1 iyto edviov dirocrToXos, Trjv

13. Or i. yap X.
rjcrcrtoBrjTe vrrep rds Xoiirds ekkXtj-
o-tas, ei prj on ovtos eyiu k.t.X.
2 Pet. ii. 19, 20.
to TrXrjptojxa avriov] The senses
of irXrjptojxa may be ranged under
two heads, (1) completeness, and
(2) complement. This chapter
exemplifies each. Here to irXrj-
ptopa avriov is their completeness,
their state of fulfilment, their
consummation. In verse .25, to
irXrjptojxa tiov e0viov is tlie com
plement, the plenitude, the total
sum, the full number, of the Gen
tiles. The former sense may be
seen in Gal. iv. 4, ore Se rjX^ev
to irXrjpiopa tov xpovov k.t.X. and
Eph. i. I o, ets o'lKovopiav tov irXrj-
pioparos nov Kaipiov (a dispensa
tion belonging to the fulfilment,
or consummation, of the eras, or
periods, of God's previous go
vernment). But the latter is the
commoner and more classical
use : that by which a thing is
filled, the contents of a thing.
Thus 1 Chron. xvi. 32, lxx.
fiopfirjcrei tj 0dXacrcra crvv np irXrj-
ptopaTi. Psalm xxiv. 1, tov Kv
piov rj yrj koi to irXrjpiopa. airrjs,
explained by the parallel clause,
r) oiKovpevrj Kal iravres oi Karoi-
kovvtes ev avrij. Eccles. iv. 6,
dyaBdv irXrjpiopa SpaKOS avairav-
o-£tos virep irXrjpidpara Svo SpaKtdv
pdxBov. In Matt. ix. 16, rd
irXrjpiopa avrov is the piece by

Or omit pev oZv.
which the old garment is filled
up. In Mark vi. 43, and viii.
20, the KXdo-para are called the
irXrjpio'paTa of the. baskets. In
Bom. xiii. 10, tj dydirrj is made
irXrjpiopa vdpov (tlie sum total of
the contents of any and every
law). In xv. 29, St Paul will
come iv irXrjpiopan euXoytas Xpt-
o-Tov (in plenitude of blessing;
amidst every thing that makes up
and fills the measure of Christ's
blessing). Even the more sacred
uses of irXrjpiopa fall under this
latter head. In Eph. i. 23,
Christ (not, I think, the Church)
is called to irXrjpiopa (the pleni
tude) of God himself; as in Col.
i 19, explained by h. 9, irdv to
irXrjpiopa (rrjs BeoTrjTos) is said
KaTotKTjo-ai, KarotKetvcriopaTiKios,in
Christ. Add Eph. hi. 19. iv. 13.
13. vptv Se Xeyco] And here
in I address myself to you the
Gentiles. This thought of Israel's
future lias a special lesson for
you. icp' ocrov pev] Inasmuch then
as I am an Apostle of Gentiles,
I magnify my ministry in that
capacity ; claim for it all honour,
and amplify it to the utmost by
unwearied labours. But I do
not disguise from you that in all
this I have an ulterior motive —
namely, the hope that I may
possibly, through you, rouse my

200

IIPOS PfiMAIOYS.

14 SiaKOviav piov Sopdtyo, e'l ircos irapatyjXcocrco p.ov
1 5 Trjv crdpKa Kal crcocrio Tivds e£ avTiov. et yap rj
dirofioXrj avTcov KaTaXXayrj KOcrp.ov, tis rj
16 irpocrXrjpi-^is el pirj Qor) iK veKpiov; el Se rj

own countrymen (rrjv crdpKa pov)
to emulation, and save some of
them. The omission of ovv (see
the alternative, but not so well
supported, reading) would make
the connection with vptv Se Xsyto
still more clear.
icp' dcrov] Inasmuch as. Matt.
XXV. 40, 45, icp' ocrov iironjo-are
...icp ocrov ovk irroirjo-aTe. In 2
Pet. i. 13, icp' ocrov is as long
as. piv] The piv raises the
expectation of an antithesis
(tovto Se iroito, or the like, be
fore et irios, as indicated in the
above paraphrase), which is how
ever, as often, suppressed.
e0vcov airdoroXos] See Acts
xxii. 21, eyid eis eBvrj paKpav
iiairoerreXio ere. Gal. ii. 7 — 9. I
Tim. h. 7. 2 Tim. i. 11, Krjpvi
Kal airdcrToXos Kal StSdcrKaXos iB-
viov. For the genitive, see diro-
crroXrjv rrjs irepiToprjs in Gal. ii. 8.
The omission of the article (iB-
viov) lays stress, as usual, upon
the quality ; Gentiles, not Jews.
rrjv SiaKoviav] Acts xx. 24,
10s TeXEitocrat. tov Spdpov pov Kal
rrjv SiaKoviav rjv eXaj3ov irapd tov
Kvpiov Irjcrov, SiapaprvpacrBai to
evayyeXiov ttjs x^P'ros rov ©eov.
2 Cor. iv. 1, exovtes ttjv SiaKoviav
ravrrjv. v. 18. ifec.

8otfd£a>] 2 Thess. ih. 1, tva 6
Xoyos tov Kvpt'ov rpixy Kal Soid-
frjrai. See paraphrase above.
T4. ir. pov rrjv crdpKa] Ex
plained by ix. 3, tiov crvyyevcov
pov Kara crdpKa. Compare 2 Sam.
xix. 12, 13, LXX. dSeXepol pov
vpeis, derra pov Kal crapKes pov
vpeis... ovxi o'otovv pov ko.1 crdpi
pov crv ;
cridcrio nvds] I Cor. ix. 22, tva
irdvrtos nvas criocra).
15. ei ydp] A glorious object
—for; if tlie rejection of Israel
has proved tlie reconciliation of
a world to God, may we not ex
pect from the future reception of
Israel a state of universal bless
edness only to be described as
life out of death?
dirojSoXrj] Acts xxvii. 22,
drroj3oXr) yap tj/vxrjs ovSepia eerrai.
KaraXXayrj] See note on v. 10,
KaTTjXXdyrjpev. Kocrpov] See note on verse
12, irXovros Koapov.
irpdcrXrjpij/is] The substantive
occurs only here. But irpoo-Xap-
pdvecrBai (to receive to oneself) is
found in many applications. In
the sense of irpdo-Xrjpi/'is here,
it occurs, for instance, in xiv. 3,
o ©eos ydp avrov irpocreXaf3eTo.
XV. 7, KaBios Kal d Xpto"rds irpoa-
eXdftero vpds els Soiav tov ©eov.

XI. 14 — 17-

207

dirapxn dyia, Kal to cpvpapia' Kal el tj pi^a
dyia, Kal ol tcAa'Sot.
Ei Se' Ttfes tiov KXdScov i^eKXacrdrjcrav, crv 17
Se dypieXaios tov iveKevTpicrdrjs iv avTois Kal
Compare also 1 Sam. xii. 22,
LXX. on eirteiKios Kvpios irpocr-
eXapero vpds eavno eis Xaov.
Psalm xvih. 16, irpoereXdj3erd pe
ii vSdrcov iroXXiov. xxvii. 10.
Ixv. 4, paKapws dv iieXiito Kal
irpocreXdj3ov. lxxiii. 24.
£iotj eK veKpiov] See Luke xv.
24, 32, ovros o vios pov...d dSeX-
c/jo's o-ov ovtos veKpds tjv Kal e£tj-
ctev, ko.1 airoXtoXtos Kal evpiBrj.
16. et Se rj dirapxrj] TJw,t
portion of Israel which already
believes and is saved (tlie Xelppa
Kar iKXoyrjv xdpiros of verse 5)
is a sort of 'first fruits of the whole
lump, tlie entire nation. As the
dirapxg is, such must be the epv-
papa, Holiness to the Lord. This
consecration rests upon that of
the fathers (dyairrjTol Std tovs
iraTEpas, verse 28), who are tlie
root (pi£a) of which their descend
ants are the brandies (reXaSoi).
dirapxrj ¦ . ¦ epvpapa] Num. xv.
19, 21, LXX. Kat EcrTat orav eer-
Brjre vpeis aird nov apriov rrjs
yrjs, dcpeXelre aepaipepa acpopicrpa
Kvptio, drrapxTJv epvpaparos vptov
. . . Kal Sioo-ete Kvptio dcpaipepa els
rds yeveds vpiov. There may be
an allusion also to the law of
the meat-offering in Lev. ii. 2, 3,
lxx. If so, dirapxrj is the hand
ful taken put by the priest
(Sfraiajxevos drr avTrjs irXrjprj rrjv

SpaKa) to be burnt upon the
altar : the epvpapa is the remain
der of the offering (rd Xoirrdv
diro rrjs Bvcrias Aapiov Kal tois
vtois avrov, aytov nov ayicov a7rd
nov Bvcricov Kvpiov).
rj pi£a] Compare Isai. xi. 1,
LXX. ek ttjs pt£rjs 'iEcro-at.
dyia] The word expresses
here a sort of derived sanctity;
as in 1 Cor. vii. 14, Tjyiao-rai
yap o avrjp o airioros ev ttj
yvvaiKi, Kal rjyiacrTai rj ywrj rj
amcrros iv no aSeXc^tp' eirei apa
rd reKva vpiov aKaBaprd icrriv, vvv
Se dyia icrriv.
17. KXdStov...eXaias] Jer.xi.
16, LXX. eXaiav topaiav evcrKiov
rto etSet eWXeo-e Kvptos To ovopd
crov . . .dvrjepBrj irvp iir avrrjv, pe-
yaXrj tj BXtyis eirl ere, rJxpeitoBrjcrav
ol KXdSot aijTrjs. For similar
comparisons, see Psalm lxxx. 8,
efce. LXX. aprreXov ii Atyvrrrov
perrjpas...KarecpvTevcras rds pi£as
avrrjs k.t.X. Isai. v. 7, d ydp
apireXtov Kvpiov craf3aioB oikos
tov Io-parjX, Kal dvBpioiros rov
lovSa vedepvTOV rjyairrjpevov. Hos.
xiv. 7, 8, iropevtrovrat oi kXoSoi
avrov, Kat ecrrai tos -eXaia Kard-
Kapiros. ¦ . Kal iiavBrjaei cos ajxireXos
k.t.X. Luke xiii. 6, o-vktjv etxev
tis ireepVTevpivrjv ev no dpirEXcovi
airov K.T.X.
iieKXacrBlcrav] Lev. i, 17,

208

riPOZ PfiMAIOYS.

crvvKOivcovbs Trjs dt^Vjs teat Trjs iriOTrjTOS Trjs
l8e'Aatas iyevov, pr) KaTaKavxco tiov KXaSiov ei
Se KaTaKavxacrai, ov crv Trjv pi^av fiacrTa^eis
19 dXXd rj pi£a ere. ipeis ovv, 'E^eKXacrdrjcrav /cAa'-
20 Soi 'iva iyo) evKevTpicrdio. KaXovs' Trj diricrTia

17. Or omit the 2nd Kal.
LXX. Kat EKKXacrEi aird ek tiov
irrepvyiov k.t.X.
crv Si] The Gentile Christian.
dypieXatos] Used by Theo
critus and Aristotle. Compare
dypiojSdXavos, Isai. xliv. 14, lxx.
dypiopvpiKTj, Jer. xvii. 6.
EV£K£VTpicr0Tjs] The word is
used in this sense by Aristotle.
Sometimes it is to goad or spur
on: Wisdom xvi. 11, eZs ydp
virdpvrjcrtv nov Xoyt'iov crov evekev-
rpitflvro. o-vvKoiviovds] 1 Cor. ix. 23.
Phil. i. 7.
Kal ttjs] If the Kal is omitted
(see alternative reading), the
sense will be, either, the root of
{belonging to, essential to) the
richness of tlie olive tree; or, per
haps, tlie root's partner (fellow-
partaker with tlie root) in the
richness of the olive tree ; as in
Phil. i. 7, o-vvKotvtovovs pov ttjs
Xapiros (my partners in the
grace). ttjs iriOTrjTOS ttjs eXaias] Jud.
ix. 9, LXX. Kal eittev avrois tj
eXaia" acpelcra rrjv iridrrjTd pov rjv
iv ipoi i&oiacrev d ©eds Kal dv-
Bpiorroi k.t.X. Zech. iv. 12, 14,
ti oi Svo KXdSot nov eXaitov. . . ;

19. Or 'E£. oi k\.
ovrot oi Svo viol ttjs irioTTjros
K.T.X. 18. KaTaKavxco] Jer. 1. ir,
LXX. on rjveppaiveerBe Kal Kare-
KavxdtrBe Siaprrd^ovres rrjv kXtjpo-
vopiav pov. James ii. 13. ih. 14.
ei Se] And if thou art in
clined to triumph over the fallen
branches, remember, it is not that
thou bearest the root, &c. Tlie
ancestors of Israel a/re tlie root ;
thou art but a branch, dependent
for thy safety upon being sup
ported by tliat root : in other
words, upon being admitted into
that Church of God which was
founded in Abraham.
KaraKavxdcrai] For the form,
see note on ii. 17, Kavxdo-at ev
©Eip. 19. epEis ovv] Last refuge
of the Gentile boaster. At
least it was for my sake, to
admit me, that tlie Jews were
rejected. kXoSoi] Certain branches.
20. KaXios] The context gives
the word something of the limit
ing and correcting force of our
Well. Compare 2 Sam. hi. 13,
LXX. Kal eiite Aavt'8' KaXios' eyid
SiaBrjcropai irpos ere SiaBrjKrjv

XI. 18—23.

209

i^eKXarrdrjcrav, crv Se Trj iricrTei ecrTrjKas' pr)
vyptjXoeppovei, dXXa cpo(3ov- el ydp b ©eds tiov 21
KaTa cpvcriv KXdSiov ovk icpeicraTO, ovSe crov
(peicreTai. i'Se ovv xPri<J"r°'rriTa Kc" air OTopiav 22
Qeov- eirl piev tovs irecrbvTas diroTopiia, iirl
Se ere xpwroTrjs Qeov, idv iirip.eivrjs Trj xp*1°~-
TOTrjTi, iirel Kal crv iKKOirrjcrr]. KaKeivoi Se, idv 23
prj eirip.eiviocriv Trj diricrTia, ivKevTpicrdrjcrovTar
20. Or vfrj\a tppSvei. 21. Or pr) irm oiiU <r. 22. Or eVi/ieVfls.

irXrjv Xoyov eva eyid airovpat irapd
crov k.t.X. 1 Kings ii. 18.
ttj airto-ria... ttj irtcrret] By.
The dative is that of the instru
ment. Compare 2 Cor. i. 24, ttj
yap irtcrrei eoTTjKaTE.
eo-TTjKas] See note on v. 2,
ev tj ecmjKapev.
vifrrjXodjpdvei] 1 Tim. vi. 17,
irapayyEXXE prj vij/rjXocppovelv.
Compare xii. 16, pr) Ta vijVrjXd
eppovovvres. Psalm exxxi. 1, 2,
LXX. ovx vipoiBrj rj KapSia pov...
el prj eraireivocppdvovv dXXd vtj/iocra
tt)v ij/vxrjv pov. For a like com
pound see Prov. xvi. 5, lxx.
aKaBapros irapa tio ©eip irds vi^tj-
XoKapSios. 21. ovk icpeicraTo] Lam. iii.
43, LXX. direSicofas rjpds, direKrei-
vas, Kat ovk icpeicno.
ovSe crov] If the reading be
prj irios ovSe o"ov epeurerai, it is,
Take lieed lest He shall not spare
thee either: the future being used
to express greater certainty.
2 2. ^prjo-TOTTjTa Kal diroTO-

plav] The absence of the article
gives the sense of a manifesta
tion, an instance, of goodness and
severity on the part of God.
dirorop.iav] The substantive
is found here only in Scripture.
Wisdom v. 2 1, o'^vvet Se dirdropov
dpyrjv els popepaiav. 2 Cor. xiii.
10, tva irapiov prj airOToptos XP'J"
criopat k.t.X. Tit. i. 13, eXeyxe
ovtovs drrordpios.
XpTjo-rdrrjs ©eov] See note on
ii. 4, xptjo-tottjtos.
eirip,et'vrjs] See note on vi, 1,
ETTtpEVlOpEV. iirei] Since, if otherwise, thou
also, &c. See note on iii. 6,
iirei. EKKoirrjcnj] Job xiv. 7, lxx.
eoti ydp SevSpto iXiris' idv Se Kal
ekkoittj, iraXtv dvBrjcrei. Jer. vi. 6,
rdSe Xiyei Kvpios' ckkoij/ov rd
ivXa avTr;s. Dan. iv. 14, iKKo-
xj/are to SevSpov, Kal eKn'XaTE totjs
KXdSovs avrov. Matt. iii. 10.
v. 30. vii. 19. xviii. 8. Luke
iii. 9. xiii. 7, 9. 2 Cor. xi. 12.

210

npos PQMAIOYS.

SffaTos ydp icrTiv b ©eds irdXiv evKevTpicrai
24 avTovs. el yap crv eK Trjs KaTa cpvcriv e^eKoirrjs
dypieXaiov Kal irapd cpvcriv iveKevTplcrdris ek
KaXXieXaiov, irbcrcp paXXov ovtol ol KaTa cpvcriv
ivKevTpicrdrjcrovTai Trj ISict iXaia..
25 Ov ydp 6eXto vpias dyvoeiv, dSeXcpoi, to
pvcrTrjpiov tovto, 'iva p.r) rjTe iavTois cppovtp.01,
25. Or ij. iv i.
23. Swards ydp] See note
on iv. 21, Swards ecrTiv.
24. irapd cpvcriv] See note
on i. 25, irapd.
KaXXuXatov] TJsed by Ari
stotle (dypieXatos eis KaXXie'-
Xatov). oi Kara cpvcriv] So nov KaTa
epvcnv KXdSiov (verse 21).
25. ov ydp d'eXio] See note
on i. 13, ov BiXio Se vpds a-
yvoeiv. pverrrjpiov] A secret; but, as
the context generally implies,
a secret already (or capable of
being) told: see Bev. xvh. 7, e'yto
epio trot to pvcrTrjpiov Trjs yvvaiKos.
Thus it is applied (1) to the
Gospel itself; as in Mark iv. 11,
vpiv to pvoTrjpiov Se'Sorat ttjs
jSao-iXeias tov ©eov. Bom. Xvi,
25, pvo-Trjpt'ov. . . cpavepioBivTos. I
Cor. ii. 7, 10, XaXovp.ev ©eov
crodiiav iv pvarrjpiio  rjpiv Se
drreKaXvij/ev d ©eds. Eph. i. 9,
yvtoptcras rjpiv to pverrrjpiov tov
BeXrjpaTos avrov.- vi. 19, ev
irapprjo-ia yviopicrai to pvcrTrjpiov
rov evayyeXiov. Col. i 26, 27,

to pvo-njpibv to airoKeKpvppevov
...vvv Se icpaveptoBrj .. .yviopicrai
ti to irXovros ttjs Sdfrjs tov pv
crTrjpiov tovtov. ii. 2, eZs Eirtyvio-
o"iv roil pvoTrjpiov rod ©eov. iv. 3,
XaXrjcrai to pvcrTrjpiov tov Xpi-
o-rov. 1 Tim. ih. 9, 16, sxovras
rd pvcrTrjpiov rrjs irierTeios...piya
Ecrrlv to rrjs everej3eias pvoTrj
piov. Bev. X. 7, Kal ireXiaBrj
to pvo-rrjpiov tov ©eov, cos ev-
TjyyeXtcrev k.t.X. (2) To the va
rious parts and truths of the
Gospel ; as in Matt. xiii. 1 1,
vptv SeSorai yvtovai nl pvcrTrjpia
ttjs fiacriXeias Tiov ovpaviov. Luke
viii. 10. 1 Cor. iv. 1, oZKovdpovs
pvo-rrjpitov ©eov. xhi. 2, edv...
eiSio rd pvo-rrjpia iravra. (3) In
particular, to (a) the admission
of the Gentiles ; as in Eph. iii. 3,
&C. iyvwpitrBrj poi to pverrrjpiov
...ids vvv drreKaXvcpBr]...eivai rd
eBvrj o-vyKXrjpovdpa...Kai cptoricrai
iravras ris t; oiKovopia tov pvcrTrj
piov k.t.X. (j8) the connection be
tween Christ and His Church;
Eph. V. 32, TO JXVOTTJplOV TOVTO
peya Icrriv eyid Se Xe'yio eis Xpt-

XI. 24—26.

211

oti iriopiocris diro ptepovs Tip 'IcrparjX yeyovev
dxpis ov to irXrjpiopa tiov idvcov elcreXdrj' Kal 26
ovtios irds 'IcrparjX crcodrjcreTai, Kadtos yeypaiTTai,

crrov Kal els rrjv EKKXrjo-tav* (y)
the change (without death) of
the living at the time of the
resurrection; 1 Cor.xv. 51, tSov,
pvcrTrjpiov vpiv Xiyio' iravres ov
KoiprjBrjo-dpeBa k.t.X (S) as here,
the future conversion of Israel :
(e) the predicted embodiment
and revelation of evil; 2 Thess.
11. 7> to yap pverrrjpiov rjSrj iv-
epyeirai Trjs dvopias...Kal Tore
aTroKaXvepBrjcreTai d dvopos k.t.X.
(£") certain symbols in the Apo
calypse; as i. 20, to pvcrrnpiov
(explained in the words which
follow) nov Eirrd dcrrEpiov. xvii
5, 7, dvopa yeypappivov Mvcrnj-
piov K.T.X.
iva jxrj rjTe] To prevent self-
conceit : Eavrots (with or without
irapd or ev) means in the judg
ment of yourselves, in your own
conceit. In xii. 1 6, we have cppd-
vipoi, irap' Eavrois. Prov. ih. 7,
LXX. prj icrBi eppovipos irapd
o-Eavrio. xxviii 11. Isai. v. 21,
oval 01 crvvErot ev eavrots Kal
Evidinov avnov eirio~njpov£s.
7ridpioo-is] See note on verse
7, iirtopioBrjcrav. airo pipovs] Partially; with
many exceptions already. See
xv. 15, 24. 2 Cor. i. 14. ii. 5.
dxpis ov to] Luke xxi. 24,
'lepovcraXrjp coral irarovpevrj vrrc)
iBvtov, axpi ov irXrjpto&iocnv Kaipol
eoVcov.

to irXrjpiopa] The full com
plement, the total sum, tlie whole
body. See note on verse 1 2, to
irXrjpiopa avnov.
eio-e'X07j] Has come in; with
out expressing into what. The
notion is that of safety, of ad
mission into a place of shelter
and comfort. Sometimes with
eis ttjv j3ao-tXeidv tov ©eov, eis ttjv
£io7j'v, eis ttjv xapdv tov Kvpiov,
els ttjv KaTairavo-tv, <fec. Some
times, as here, absolutely: for
example, Luke xiii. 24, dycovi-
QeaBe elcreXBelv Std rrjs crrevrjs
Bvpas' on ttoXXoi, Xiyto vpiv,
^Tjrrjcrovo-iv eio-eX0etv Kat ovk Zcrxv-
o-ovcrtv. 26. Kal ovtios] And thus,
under these circumstances, when
this is so, then shall, <fec.
Tas 'Io-parj'X] ThewlwleJeioish
nation. The context seems to
require this sense.
Ka0ids yeypairrai] Two pas
sages are here combined : (1)
Isai. lix. 20, 21, LXX. Kal rjiei
eveKev Sttov d pvdpevos, Kal drro-
aTpe\f/ei dcrefteias drrd 'IaKioj3' Kal
avrrj avrois rj irap' ipov Sia&rJKrj,
eiire Kvpios' rd irvEvpa to Epdv
k.t.X. (2) xxvii. 9, Sid rovro
aepaipeBrjcrerai dvopia 'IaKid/3, Kal
tovto eotiv r) EvXoyt'a avrov, drav
acpeXiopai Trjv dpapriav avrov
K.T.X.

212

I1POS PHMAIOY2.

'H£et e'/c Start/ d pvbpievos, dirocrTpe^pei
27 dcrej3eias diro 'IaKtoj3' Kal a'vTrj avTois rj
irap' ipov SiadrjKrj, OTav dcpeXcopiai Tas
28 apapTias avTiov. KaTa p.ev to evayyeXiov
iX@pol Si vpds, KaTa Se Trjv iKXoyrjv dyairrjTol
29 Sia tovs iraTepas. dp.eTap.eXrjTa yap Ta xa~

6 pvdpevos) See note on vii.
24, pvcreTai.
dirocrTpi\j/ei] He shall remove
ungodlinesses from Jacob. The
same idea is put conversely in
Acts iii. 26, airEOTEiXEV avrov ev-
Xoyovvra vpds ev Tip drroo-Tpecpeiv
eKatrrov aird nov irovrjpviov vpiov.
27. avrrj] This which fol
lows. But the quotation is not
continued. SiaeSjKrj] See note on ix. 4,
ai SiaBrJKai. arrav dcpiXiopai] When I shall
have taken away. The act of
pardon is made preliminary to
the SiaBrjKrj, which is the gift of
the Spirit. Compare Jer. xxxi.
33, 34, LXX. avrrj rj SiaBrjKrj rjv
SiaBrjaropai np oikio 'Io-parjX...St-
Sovs vdpovs pov els ttjv Sidvoiav
avriov k.t.X, Ezek. xxxvi. 25 —
27. 28. Kara] As regards: viewed
with reference to. Compare i. 3,
4, 15, KaTa crdpKa... KaTa irvevpa
dyitocrvVTjs... to Kar ipi. vii. 22,
Kara tov ecrio dvBptOTtov.
ixBpoi] See v. 10, ixBpol
ovres KaTTjXXdyrjpev Top ©eip. Eph.
ii. 16, diroKreivas rrjv exBpav iv
avrip. Col. i. 21, dirrjXXorpiiope-

vovs Kal ixBpovs ttj Stavota ev tois
epyois rots irovrjpols.
81' vpds] For your sake. To
make room, as it were, for you
Gentiles. See note on verse 11,
pr) Eirnuo-av. Compare Acts xiii.
46, £tte1 Se dirio&eiode avrov...
ISov errpeepopeBa ds rd eBvrj.
xxviii. 28.
ttjv eKXoyrjv] The selection.
God's original selection of. the
seed and race of Abraham. Ex
plained by Std tovs iraripas. See
note on verse 16, eZ Se rj drrapxrj.
Compare Deut. iv. 37, lxx. Std
to ayairrjo-ai avTov tovs iraripas
crov Kal iieXeiaro to crireppa avnov
per avTovs vpds. vii. 7, 8. x. 15.
Isai. xii. 8, 9, 'IaKio/3 ov iieXeid-
prjv, crrrippa 'Aftpadp ov rjydTrrjcra.
...iieXeidprjv ere ko.1 ovk iyKari-
Xiirdv ere.
29. dperapeXrjTa] Incapable
of being regretted,- revoked, or
changed. Used also in 2 Cor. vii.
10, perdvoiav eZs ertoTrjpiav dpera-
piXrjTov. For the sense, see, for
example, Num. xxiii. 19, lxx.
ovx "^ avBpiorros o ©eds. . .XaXrjo-ei,
Kai ovx! ippevei; I Sam. xv. 29,
ovk diroo-rpei^ei oiSe peravorjcret,
drt ovx <"s dvBpiorrds ecrn tov

XI. 27—32. 213
picrp.aTa Kai rj KXrjcris tov Qeov. iocrirep ydp 30
vfxeis iroTe rjireidrjcraTe to ©ew, vvv Se rjXerj-
vrjTe Trj tovtiov direideia, ovtios Kal ovtoi vvv 31
rjiretdricrav, Tip vpeTepcp eXeei 'iva Kal avTol iXerj-
Viocriv. crvveKXeicrev yap d ©eds tovs irdvTas 32
31. Or av. vvv iX.

peravorjcrai avrds. Psalm ex. 4,
topocre Kvpios, Kal ov peTapeXrj-
BrjcreTai. Mai. iii. 6, Sidn Eyid
Kvpios o ©eos vpiov, Kal oiK
rjXXoitopai. Xapicrpara] See note on i. 1 1,
Xapicrpa irvevpaTiKov.
kXtjctis] Jer. xxxi. 6, lxx.
rjpepa kXtjcteots  dvdcrnjTE Kal
ava/3rjTE eIs 2t<dv irpos Kvpiov tov
©eov rjpiov. I Cor. i. 26. Eph.
i. 18. iv. 1, 4. Phil. hi. 14, ttjs
avio kXtjo-eios tov ©eov. 2 Thess.
i. II, iva vpds d^tidcrrj rrjs kXtj-
crecos o ©eds rjpiov. 2 Tim. i. 9,
Kal KaXecravros kXtjo-ci dyia. Heb.
iii. 1. 2 Pet. i. 10, o-rrovSairaTe
/3ej3aiav vpiov ttjv kXtjctiv Kat iK
Xoyrjv iroielcrBai. See notes on
i. 6, kXtjto! 'Irjcrov. vih. 30, eW-
Xecrev. 30. rjrreiBrjcraTe] See note
on x. 21, direiBovvra Kal avn-
Xeyovra. TjXe7j07jre] 1 Cor. vii. 25, ids
r/Xerjpivos vrrd Kvpiov iricrrds
etvai. 2 Cor. iv. 1, KaBios rjXerj-
Brjpev, ovk iyKaKOvpev. I Tim. i.
13, 16. 1 Pet. ii. 10, ot ovk
rjXerjpevoi, vvv Se eXerj^evres.
r-g tovtiov] By tlie instrumen
tality of their disobedience, open

ing the way to the admission of
the Gentiles; as explained above,
verse 11, &c.
31. no vperepft) eXe'ei] To be
taken with tva k.t.X. T1w% by tlie
instrumentality of the mercy
shown to you (rousing tliem to
emulation, verse 11) they them
selves also might receive mercy.
For Tip vperipto iXiei, mercy
shown (not by, but) to you, com
pare 1 Cor. xv. 31, rrjv vperipav
Kavxrjcriv. 32. crweVXetcrev ydp] The ar
rangement of God has been this :
that the whole world in its two
great divisions (the Jewish and
tlie Gentile) should successively
be locked up as it were in a pri
son of unbelief and disobedience,
tliat so all alike might become in
due time objects of mercy; of
which the very definition is,
kindness to the undeserving.
Compare Gal. iii. 22, dXXd ervvi-
kXeictev tj ypacprj Ta irdvra vird
apapriav iva rj iirayyeXia . . . SoBrj
tois iricrrevovcnv. There the
Scripture is said to do, by its
sentence of condemnation, that
which is here ascribed directly
to the will and act of God. It

214 riPOS POMAIOY2.
33 eis direldeiav 'tva tovs irdvTas iXerjcrrj. w fiados
itXovtov Kal crocpias Kal yvtocreios Qeov' cos
dve^epevvrjTa Ta KpipiaTa avTov Kal dvefyxviao--
34 toi al bSol ovtov. t'is yap eyvio vovv Ky

is His purpose to preclude self-
righteous boasting, by showing
what man is without Him.
Compare I Cor. i. 21, eireiSr) ydp
ev ttj croc/Sid tov ©eov ovk Eyvto
d Kocrpos...Tdv ©eov, evSokijcev o
©eos k.t.X. For irvyKXeteiv see,
for example, Exod. xiv. 3, lxx.
o-vyKeKXeiKev avravs rj eprjpos.
Josh. vi. 1, Kal 'lepixto crvyKe-
KXeicrpivrj Kal toxvpiopivrj diro
irpocrtoirov vliov laparjX. Psalm
xxxi. 8, ov crwEKXeicrds p£ eis
Xeipas ixBpov. Ixxvhi. 50, Kal
rd kttjvtj avriov eis t9dvarov ervvi-
K.Xeicrev. 33. to fidBos] A reflection
applicable to the whole of the
foregoing doctrine; but suggest
ed primarily by verse 32, which
describes not only the gradual
and hitricate processes by which
the purposes of God are accom
plished, but also how evil itself
is overmastered and made even
tually subservient to good.
ttXovtov k. cr. k. y.] Exactly
as in Col. ii. 3, ot Brjcravpol rrjs
crocpias Kal yviocrecos. In both
passages yviucris is tlxe faculty of
knowing, intelligence.
dveiepevvrjTa] The verb iie-
pevvdv occurs in 1 Pet. i. 10,
irepl rjs ertorrjpias iiejjJTTjcrav Kal
iirjpevvrjcrav irpoeprjrai . . . epevvtov-

Tes els riva tj irotov Kaipov k.t.X.
See also for example Prov. ii.
4, LXX. edv ^TJTTJO-TJS avrrjv ids
dpyvpiov, Kal tos Brjcravpovs iiepev-
vrjcrrjs avrrjv. Amos ix. 3, iKelBev
iiepevvrjerta ko.1 XyxJ/opai avrovs.
Zeph. i. 1 2, iiepevvrjerio rrjv 'lepov-
craXrjp pera Xvxyov.
Kpipara] Decisions, determi
nations. Psalm xxxvi 6, lxx.
rd Kpipara crov toerel dfivcrcros
iroXXrj. dvEftxvt'ao-roi] Incapable of
being traced or tracked out. Eph.
iii. 8, to aveiixviacrTov irXovros
tov Xpiorov. Job ix. 10, lxx.
o' iroicov peydXa ko.1 dveiixviaara.
xl- 7) V ^Xvoi Kvptov Evprjo-Ets,
rj eis ra eoxara aepiKov a iiroirjcrev
d iravTOKpdrtop ; Psalm Ixxvii.
19, Ta txvrj crov ov yvioo-^rjcrovTai.
ai dSol avrov] His proceed
ings; methods of acting. Isai. Iv.
8, LXX. ov ydp sicrtv at /3ovXai
pov iocrirep al /3ovXal vpiov, ovS
iocrirep ai 080I vpiov al dSoi pov,
Xeyei Kvptos. Bev. XV. 3, Si/catat
Kal aXrjBival al 0S01 crov, o /3acn-
Xevs nov iBvwv.
34. n's ydp] Isai. xl. 13,
LXX. n's Eyvio vovv Kvpiov; Kal
tis avrov crvpjSovXos iyevero, ds
o-vp/3i/3d avrov ; 1 Cor. ii. 1 6,
ns ydp eyvto vovv Kvpiov, 6s 0"vp-
(3ij3acrei avrdv;

XI. 33— XII. i.

215

piov; ij tis crvp./3ovXos avTov iyeveTo;
7/ Tts irpoeSwKev avTco, Kal dvTairoSodrjcreTai ay- 3 5
Tip ; 'oti e'£ avTov Kal Si avTov Kal els avTov 36
Ta iravTa' avTco tj' Sopa eis Toys aiiovas' dpirjv.
TIapaKaXca ovv vpds, dSeXcpoi, Sid tiov oitc-XII. I.
Tippiiov tov Qeov, irapacrTrjcrai Ta criopaTa

35. tj n's] Or who can claim
to have been beforehand in giving
to Him so that a recompense
slwll be due to him in return?
Job xxxv. 7, LXX. Tt Sldo-ElS
avrip; rj n ek x£tpds o-ov Xiji^erai;
36. ii... Sid... els] God is the
Origin, the Agent, and the Object
of all things. Compare 1 Cor.
vih. 6, aXX' rjptv ets ©eds d ira
rrjp, ii ov Ta irdvra Kal rjpets eis
avrdV, Kat ets Kvpios 'Itjctovs Xpi
oros Si ov rd iravra ko.1 rjpels
Si' avTov. Compare Col. i. 16,
11 ' ,
rj Sdia] The article expresses
universality : all glory. For
Sdia, see note on i. 23, 8d£av.
eis tovs aiiovas] See note on
i. 25, eZs tovs aitovas.
XII. 1— XV. 13. Practical
inferences from the statement of
Christian redemption. First, the
principle — self-dedication to God.
Then details — humility, fidelity
and diligence, patience, cheerful
ness, charity, obedience to autho
rity, consideration of the diffi
culties and scruples of others,
&c. 1. Sid] By means of; as the
instrument of exhortation. For

this use of Std (for which irpds
would be the classical equiva
lent) see xv. 30, irapaKaXio Se
vpds Std tov Kvpiov rjpiov Irjcrov
Xpiorov Kai Sid rrjs dydrrrjs tov
irvevpaTos, crvvaytovicracrBai poi
k.t.X. 1 Cor. i. 10, irapaKaXio
Se vpds, aSeXipot, Sid tov dvdparos
tov Kvpt'ov rjpiov 'Irjo-ov XptOTOV,
tva to airo Xiyrjre k.t.X. 2 Cor.
x. I, irapaKaXio vpds Sia ttjs
irpav'TTjTos Kat emeiKetas rov Xpi
orov. For Sid generally, see note
on ii. 27, Sid ypdpparos.
oiKTippcov] 2 Sam. xxiv. 14,
LXX. on iroXXoi ot otKnppoi avrov
crcpdSpa. Neh. ix. 19, 31, ev ot-
Knppols crov tois peya'Xots...£v
olKTippols crov rois toXXois. Dan.
ix. 9, np Kvpiio ©£lp rjpiov ot
o'lKTippol Kal ol IXacrpoi. 2 Cor.
i 3, o irarrjp nov o'lKTippwv Kal
©eos irdcrrjs irapaKXrjeretos. Phil.
ii. 1. Col. iii. 12. Heb. x. 28.
irapacrTrjcrai] See note on vi.
13, irapio-Tdv£T£...irapao-Trjo-aTe.
o-idpara] The offering of tlie
living body implies that of the
soul also. Indeed we may say
that the soul is the offerer of
the sacrifice : the soul brings the
body to the altar, for the one
r2

216

nPOS PfiMAIOYZ.

vpiwv dvtriav ^tocrav dyiav evdpecrTOv tio Qeco,
2 Trjv XoyiKrjv XaTpeiav vpcSv. Kal pr) crvvcrxnp-0--

2. Or avvffxrjparlieo-Bai.

HighPriest to offer it acceptably
to God. The choice of the word
(o-iopa) reminds us of the im
portance attached in the Gospel
to the body; and precludes the
notion of a merely imaginative
or sentimental religion, as dis
tinguished from one of self-deny
ing and vigorous obedience. It
is (as we might expect) in the
Epistles to the Corinthians that
this point is most strongly in
sisted upon : for instance, I Cor.
vi. 15, 19, 20, rd troipara vpiov
peXrj Xpiorov icrriv... to criopa
vpiov vads tov ev vpiv ayiov irvev
paTos e'o-nv...So^do-are SrjTov®edv
ev no crcdpan vpiov. vii. 34, iva
tj dyia Kal Tip criopan Kal np irvev
pari. 2 Cor. v. 10, iva Kopt'o-rj-
rai eKaoros rd Sta tov erioparos
irpos a eirpaiev, eire ayaBdv eire
cpavXov. c9vo-iav] Not (here) a sacri
fice of expiation, in which sense
the term is applicable only to
Christ himself (Eph. v. 2. Heb.
ix. 26. x. 12); but the thank-
offering of a dedicated life.
Sometimes the 6Wt'a is a special
act, as of almsgiving (Phil. iv.
18. Heb. xih. 16), or thanks
giving (Heb. xiii. 15). Some
times a life; as here, and in
I Pet. ii. 5, Kal avrol ids X1B01
£iovTes oiKoSopelcrBe oikos irvevpa-

tikos, ets leparevpa ayiov, aveveyKai
irvevpariKas Bvcrias evirpooSiKrovs
©Etp Std 'Irjcrov Xpicrrov.
£ioo-av] In contrast with the
dead victims offered under the
Law. evdpeorov] xiv. 18, evapeoros
no ©eip. Wisdom iv. 10, evdpe-
otos ©ecp yevdpevos rjyaTnjBrj. ix.
10, Kal yvio rt evapecrrdv icrn
irapd croi. 2 Cor. v. 9, evdpearoi
avnp. Eph. v. 10, evapeorov np
Kvptu). Phil. iv. 18, Bvcriav Sck-
ttjv cvapecrrov Tip ©eip. Col. hi.
20, evdpeorov ev Kvpiip, Tit. ii.
9, ev irdcrt v evapeo-rovs. Heb.
xii 28, Xarpeviopev evapecrnos rip
©eco. xiii. 21, to evdpecrTOv e'vid-
iriov avrov. The verb evapeoTeiv
occurs in Heb. xi. 5, 6, pepap-
Tvprjrai evTjpeaTTjKe'vai no ©eip'
Xtopls Se irioT-ecos aSvvarov eva-
pecrrrjcrai. xiii. 16, roiavrats yap
Bvcriais evapecrretrai d ©eds.
ttjv XoyiKrjv] The accusative
stands in apposition with the
sentence, not with ni crtopara.
Which self dedication is your
reasonable service. Compare 1
Tim. ii, 6, to paprvpiov Kaipois
iSiots. See also note on viii. 3,
to ydp dSvvaTOV.
XoyiKrjv] There are two senses
of XoytKos, corresponding to the
two senses of its opposite dXoyos.
As dXoyos is (1) irrational, un-

XII. 2.

217

Ti^ecrde Tip alcovi tovtio, a'AAa p.eTap.opcpovcr6e
2. Or perapoptpovtrdai.

reasoning, without reason (Wis
dom xi. 1 6, dXoya epireTd...irXrj-
6os dXoyiov £idiov. 2 Pet. ii. 12.
Jude 10); and (2) unreasonable,
against reason (Acts xxv. 27,
aXoyov ydp poi Soxet k.t.X.) : so
XoyiKos is (1) rational, mental,
almost spiritual (1 Pet. ii. 2, to
XoyiKov dSoXov yciXa' nutriment,
not carnal and material, but of
the understanding, tlie reason,
tlie soul); and (2) reasonable,
according to, consistent with, rea
son; like Kani Xdyov in Acts
xviii 14. The latter seems the
more appropriate here. Which
presentation of the body as a
living sacrifice is your reason
able service.
XaTpeidv] See notes on i. 9,
to Xarpevio. ix. 4, tj Xarpeia.
Your sacrificial worship is not
the offering of irrational animals
slain on a principle of ceremo
nial substitution or representa
tion, but the offering of a whole
life, spirit and soul and body,
dedicated and devoted to God.
2. pr)crvvcrx'flpaTitxecr6e]Fash-
ion not yourselves in accordance
with. Wear not tlie same crxrjpa
(shape or figure) with. Thus
I Pet. i. 14, prj crwerxrjpaTit,d-
pevoi rais irpdrepov iv rrj ayvo'ia
vpiov imBvpiais. Compare 1 Cor.
vii. 3r, to o-x^pa tov Koapov
rovrov. no aioovi tovtio] There are

two words for world, alio'v and
Ko'o-pos. The former regards
time, the latter space. Once
they are combined: Eph. ii. 2,
KaTa tov aZtova tov Kocrpov tovtov,
in accordance with the time-state
of this matter-world. The idea
oi period or ayra is perhaps never
entirely lost in the use of aZidv,
although in such a passage as
Heb. i. 2 (St' ov Kal eiroirjcrev tovs
aiiovas) it almost disappears.
The various but equivalent ex
pressions, d vvv aZidv (1 Tim. vi.
17. 2 Tim. iv. 10. Tit. ii. 12),
d aZidv ovros (Matt, xii 32. Luke
xvi. 8. xx. 34. 1 Cor. i. 20.
ii. 6, 8. hi. 18. 2 Cor. iv. 4.
Eph. i 21), d evecrnds aiiov (Gal.
i. 4), denote the present age,
period, or state of things, in con
trast with that which is to be
introduced by the second Ad
vent ; the latter being d aiwv d
pe'XXiov (Matt. xii. 32. Eph. i.
21. Heb. vi. 5), d aicov d ipxd
pevos (Mark x. 30. Luke xvhi.
30), d aiiov eKetvos (Luke xx. 35).
The direction therefore is, Be )
iwt like the men of this world,
whose all is the present. Wear
not tlie garb of time, live for
eternity. peTapopepovcrBe] Be clianged
inform, transformed. The word
is used of the Transfiguration;
Kal perepopcptoBrj epirpocrBev avriov
(Matt, xvii, 2 and Mark ix. 2).

218

IIPOS PQMAIOY2.

Trj dvaKaiviocrei tov vobs, els to SoKip.a^eiv vp.as
t'i to BeXrjpa tov Qeov to dyadov Kal evapecr-
3 tov Kal TeXeiov. Xeyio ydp Sid Trjs x"PlT0,s

See 2 Cor. iii. 18, ttjv avrrjv el-
Kova perapopcpovpeBa diro Soirjs
eZs Sdifav' are undergoing a gra
dual transformation, &c. ltlse-
wherepeTacrxTjpan'^eo-flaiis used :
i Cor. iv. 6. 2 Cor. xi. 13, 14,
15. Phil. ih. 21, ds peracrxTjpa-
n'crei to o-iopa ttjs Taireividcreios
rjpiov crvppopcpov no crtopari rrjs
Soirjs airov. For the distinction
between popeprj and crxrjpa, see
Phil. ii. 6, 7, ev popeprj ©eov
vrrapxtov . . . popeprjv SovXov Xaj3iov
...o-xfipan evpeBels ids avflpcoiros*
where popeprj is coupled both
with ©eov and SovXov, crxrjpa
(shape or figure) only with dv-
flpidirov. dvaKaivido-ei] Tit. ih. 5, ecrto-
crev rjpas Sid Xovrpov iraXiyyEVE-
crias Kal avaKatviocrEios uTEvpaTOS
ayiov. tov vods] Eph. iv. 23, dva-
V£ovcr0ai Se no irvsvpan tov vods
vpiov, Kal Ev8vcrao-0ai tov Katvdv
dvBpioTrov k.t.X. The understand
ing, no less than the heart, re
quires God's teaching. Luke
xxiv. 45, tote 8itjvoi£ev avnov
rdv vovv tov crvvievai Tas ypatpds.
I Cor. ii. 14, i/tuxikos Se dvBpto-
iros ov Sexerai Ta tov irvevparos
tov ®eov' ptopia yap avnp icrriv,
Kal ov SvvaTai yvtovai, on irvev-
pariKtos dvaKpiverai. ns ydp eyvto
vovv Kvpiov; Tjpeis Se vovv Xpt-
o"tov exopev.

SoKtpd^etv] See notes on i.
28, iSoKipacrav. ii. 18, SoKipd-
£eis Ta Siatpipovra. To the end '
that you may discriminate — ha- :
bilually, progressively, approv-'
ingiy — what is, &c.
to BeXrjpa tov ©eov] Matt.
vi. 10, yevrjBrjTio to BiXrjpd crov.
vii. 21, d Xfiyiov poi, Kvpie, Kv
pie... diroiiov to BiXrjpa tov irarpds
pov. xii. 50. John vii. 17, Eav
ns 0eXtj to BeXrjpa avrov iroieiv
k.t.X. Acts xxii. 14, irpoexeipi-
crard ere yviovai to BeXrjpa avrov.
Eph. v. 17, crvviere n to BeXrj
pa tov Kvpt'ov. Eph. vi. 6, irot-
ovvTes to BiXrjpa tov ©eov eK
i/a/xrjs. 1 Thess. iv. 3, tovto ydp
eo-nv BiXrjpa tov ©eov, d dytao-pds
vpiov. See note on i. 10, ev no
BeXrjpaTi. Kal teXeiov] Matt. v. 48,
ecrecrBe ovv vpeis teXeioi ids d
iraTrjp vpiov d ovpdvios riXeios
icrriv. 3. Xeyco ydp] / will illus
trate my meaning. I will apply
in detail the general precept.
For, &C.
Std ttjs x°-Piros] By means
of tlie Divine favour granted me,
especially in my appointment to
bo an Apostle of Christ. In
virtue (by the authority) of my
Apostolical office. Thus i 5, 81'
ov iXdj3opev XaPLV Kal airocrToXrjv
eis, viraKorjv iricrTeios K.T.X. xv. 15,

XII.

3) 4-

219

ttjs So6e'icri]s poi iravTl Tip ovti iv vpiv p.\)
virepcppoveiv irap' 8 Set eppoveiv, dXXa eppoveiv
eis to creoeppoveiv, eKacrTip cos b ©eds epiepicrep
p.eTpov iricrTecos. Kaddirep ydp iv evl criopiaTi 4
7roAAa fxeXrj exopiev, Ta Se peXrj irdvTa ov Trjv

61a ttjv x°-Plv ttjv SoBelcrdv poi
viro tov ©eov eZs to eTvai pe Xei-
Tovpydv Xpicrrov 'Irjcrov k.t.X.
1 Cor. ih. 10. Gal. i. 15. ii. 9,
Kal yvdvTES ttjv x°LPLV rrjv SoBelcrdv
poi. Eph. ill 2, 7, 8, ov eye-
vrjthjv SiaKovos Kara Trjv Siopedv
Trjs x^itos rov ©eov ttjs SoBeicrrjs
poi...iSd6rj ij x^P's avrrj tois eB-
vecrtv evayyeXicracrBai K.T.X For
Std, see note on ii. 27, Sid ypdp-
paros. prjvirepcppovelv] Literally, not
to be highminded beyond what he
ought to be minded, but to be
minded unto the being sober-
minded. See note 011 viii. 5,
c/jpovovcriv. ¦virepcppoveiv] I Cor. iv. 6,
tva ev vptv jxdBrrre rd p.r) vTrcp
a yiypairrai, iva pr) ets vrrep
tov evds epvcnovcrBe Kara tov eri-
pov. 2 Cor. xii. 6, prj ns e!s
ipe XoyicrrjTai virep 6 j3Xerrei pe
K.T.X. criocppoveTv] To be of sound
mind: whether (i) literally, as
in Mark v. 15, Betopovcriv tov
Saipovdjdpevov KaBrjpevov Iparicr-
pivov Kai eriocppovovvra. Luke
vih. 35. 2 Cor. v. 13, evre ydp
iieerrrjpev, ©eip" eire ertoeppovovpev
k.t.X, or (2) morally, as in Tit,

ii. 6. 1 Pet. iv. 7, crtoeppovrjo-are
ovv ko.1 vrj\]/aTe els irpoo-evxds.
eKacrnp ids] A transposition
like that in 1 Cor. iii. 5, Kal
eKacrno ids d xvptos eSioKev. vh.
17, et pr) eKacrno cos ipipitrev d
Kvpios, eKacrrov ids KEKXlJKeV d
©eos, ovrios irepiiraTeino.
ids p ©eds] Let each one mea
sure himself by his faith : but let
him remember that that faith it
self is of God's apportioning.
ipipicrev pirpov] Eph. iv. 7,
Evl Se EKao-Tft) rjpiov iSdBrj rj X"P'5
Kara to pirpov rrjs Siopeds tov
Xpio-Tov. For the combination
of pepi£eiv and pirpov, compare
2 Cor. x. 13, Kara to pirpov tov
Kavdvos ov ipepiaev rjpiv d ©eos
pirpov. 4. KaBdirep ydp] There is such
a variety in God's distribution
of gifts; for, &,c.
iv evl o-idpan iroXXd PeXtj]
The (earlier) first Epistle to the
Corinthians contains the fuller
working out of this now familiar
illustration. See 1 Cor. xii. 12,
KaBarrep ydp to criopa ev icrriv
Kal piXrj iroXXd ex«, iravra Se rd
peXrj tov ertoparos ToXXd ovra ev
ecrnv criopa, ovnos Kal d Xpiords,
Eph. iv. 16. &c,

220

npos pnMAioYS.

5 avTrjv e^et irpa^iv, ovtios ol iroXXoi ev criopia
icrpiev iv XpitTTip, to Se Kad' ets dXXrjXcov peXrj.
6 e^ofTes Se xaPl<TlULaTa KaTa Tt)v x^Plv Tr'v ^>°~
Oeicrav rjpiiv Sidcpopa, eiVe irpocprjTeiav, KaTa Trjv

5. ot iroXXoi] Collectively, we
form one body : individually, we
are related to each other as the
members of one body. See 1 Cor.
xii. 27, vpeis Se icrre criopa Xptcr
Tov, Kal peXrj ck pipovs.
iv Xpio-np] Gal. ih. 28, irav-
Tes yap vpeis els icrre ev Xptcrnp
'Irjcrov. to Se KaB' els] That is, eis Se
EKaoros. Mark xiv. 19, rjpiavTO
XvrrelcrBai ko.1 Xiyeiv avrio eis
Kara els, Mrjrt eyed ; John viii. 9,
efrjpxovTO ets Kaff ets dpidpevoi
diro nov irpeo-j3vTeptov. Bev. xxi.
21, dvd ets eKaaTos nov irvXcoviov
rjv ei evos papyapirov.
6. xaP'trPtaTa] See note on
i. II, xdpicrpa irvcvpartKov.
SoBelo-av] The tense (was
given) either means, when we
became Christians; or more pro
bably refers to the one great
outpouring of the Spirit on the
day of Pentecost, which had in
it potentially the individual ap
portionment, as well as the uni
versal gift, for all time. See
Eph. iv. 7, &o. ivl Se eKacrrio
rjpiov iSoBrj rj xdpis Kara to pirpov
ttjs Siopeds tov Xpicrrov k.t.X.
Compare Matt. xxv. 14, &c.
iocrirep yap avBptOTtos diroSrjpojv
eVaXeo-ev tovs ZSiovs SovXovs Kal
;rapfSo)K£v avrojs rd virdpx°vTa

avrov, Kal to pev IScokev irevre
rdXavra k.t.X.
Sidcpopa] Heb. ix. 10.
irpoc^rjrEt'av] One of the spiri
tual gifts of the early Church :
of which we learn from the first
Epistle to the Corinthians (1)
that it was the most desirable
of all those gifts, because, un
like the gift of tongues, it con
veyed o'lKoSoprjv Kal irapaKXrjo-iv
Kal irapapvBiav, xiv. I — 5; (2)
that it was eis o-rjpeiov ov tois diri-
orois (like at yXiocrcrai) dXXd rots
irto-revovcrtv, verse 22; (3) that
it was the means of disclosing to
a hearer rd Kpvirrd rrjs KapSias
airov, and thus of bringing him
to worship God, verses 24, 25;
(4) that it was exercised under
direct and special revelation (edv
Se aXXio diroKaXvepBrj k.t.X.), verse
30; but (5)that it was capable of
control by the possessor for the
avoidance of confusion and dis
order, verses 31, 32. It was a
gift therefore (according to the
proper meaning of the term irpo-
eprjrrjs) not of prediction, but of
inspired preaching; of forth-
telling, not of foretelling ; prce-
dicandi, not prcedicendi. Com
pare Acts xiii. 1, ijo-av Se ev
Avnoxeia Kara ttjv ovo-av IkkXtj-
aiav irpoejrrJTai Kal SiSda-KaXot,.

XII. 5-7.

221

avaXoyiav ttjs iriarTecos' etVe SiaKoviav, iv Trj J

XV. 32, IovSas te Kal SiXas, Kal
avrot irpocprjrai ovtes, Std Xdyov
toXXov irapEKaXeo-av tovs dSeX-
epovs. xix. 6, Kal eitiSeWos av
rois tov LlavXov xe'Pa5 rjXBev to
irvevpa to ayiov Eir avrovs, iXd-
Xovv re yXiocro-ais Kai iirpoejrrjTevov.
I Cor. xi. 4, irds dvrjp irpocrevxd-
pevos rj irpocjrrjTevoiv. I Cor. xii.
28, Kat ovs pev eBero d ©eos ev
ttj EKKXrjo-ia rrpioTOV diroordXovs,
Sevrepov irpoeprjTas, rpirov SiSa-
o-KaXovs k.t.X. Eph. iv. II, Kal
avros ISiokev tovs pev drrooToXovs,
tovs Se irpoepr/Tas, tovs Se EvayyE-
Xicrras, tovs Se iroipivas Kal StSa-
o-Ka'Xovs. 1 Thess. v. 20, irpo-
eprjreias pr) iiovBeveire.
k. t. dvaXoyiav ttjs t.J That
is, irpocprjTeviopev. On the princi
ple that irvevpara irpoeprjTtov irpo-
cprjrais virordo-creTai (1 Cor. xiv.
32), let us exercise the gift of
propliecy with due regard to ,the
proportion of the faith ; let our
instructions be so shaped, timed,
and ordered, as that each part
and side of tlie truth have its
turn in our hands; let us rightly
divide the word of truth; let us
have no favourite doctrines, to
the neglect of others, but let tlie
whole counsel of God, not a few
fragments of it, be our study
and our subject. It is from the
disregard of this rule that all
error and all heresy has sprung.
Compare Acts xx. 26, 27, KaBa-
pds elpi diro tov aiparos iravrtov'
ov ydp vrrecrreiXaprrv tov prj avay-

yeiXai iracrav rrjv i3ovXr)v tov ©eov
vptv. The rule itself is exactly
expressed in 2 Tim. h. 15, o-ttov-
Sacrov o-eavrdv SoKipov irapacrTrj
crai rip ©eip, epydrrjv dveiraicrxvv-
tov, opBoropovvra tov Xdyov ttjs
dXrjBeias. Neither dvaXoyia (con
formity to a Xoyos or reckoning),
nor the phrase dvd Xdyov, occurs
elsewhere in the New Testa
ment. But dvaXdytos occurs in
Wisdom xiii. 5, ix ydp peyiBovs
Kai KaXXovrjs KTicrpdrtov dvaXdytos
o yevecriovpyos avnov Beiopelrai.
For rj irlcTTis, tlie faith or Gos-
pel, see note on iii. 30, «
irio-reios...Sid rrjs irtcrTeios. To
understand Kara ttjv dvaXoyiav
ttjs iriorecos as equivalent to
eKaerrio cos o ©eds epipicrev pi
rpov irto-reios (verse 3), seems
scarcely suitable to the subject
of irpoc/njreia, and gives no pro
per sense to the peculiar word
dvaXoyia. 7. SiaKoviav] Especially ap
plied to ministration to the poor;
as in Acts vi 1, ev ttj Siokovio,
ttj KaBrjpepivg. xii. 25, irXrjpid-
cravTes ttjv SiaKoviav. Bom. xv.
31, rj SiaKOVt'a pov tj eis 'Iepov-
craXrjp. 2 Cor. viii 4, ttjv koi-
vioviav rrjs StaKovtas tijs eis tovs
dyiovs. ix. 1, 12, 13, &c. Here
perhaps with especial reference
to the office so denominated : see
Acts vi. 3 — 6. Phil. i. 1, crvv
EiricrKo'irots Kal SiaKovots. I Tim.
iii. 8, 10, 13, Siokovovs cdcrav-
Tios o-£pvovs...etra StaKOVEtrtocrav

222

riPOS PQMAIOY2.

SiaKovia' eire b SiSdcrKiov, iv Trj SiSacrKaXia'
8 etVe d irapaKaXiov, ev Trj irapaKXrjcrei' b pieTaSi-
Sovs, iv dirXoTrjTi' b irpoicrTapievos, iv crirovSij'
b iXeiov, iv IXapoTrjTi.

dviyKXryroi ovres-.-dl ydp KaXios
SiaKOvrjcravTES k.t.X.
iv rrj 8.] Understand topev.
Let us exist in (be absorbed and
engrossed by) our ministry. Thus
Luke ii. 49, oiK rjSevre on iv
tois tov irarpos pov Set etvat pe ;
I Tim. iv. 15, ev rovrots icrBi.
d SiSdo-Kiov] 1 Cor. xii. 28,
rp'nov SiSacrKaXovs. Eph. iv. n,
iroipivas Kal SiSao-KaXovs. I Tim.
v. 17, pdXiara oi KoirttovTes ev
Xo'yio Kai StSao-KaXia.
ev ttj 8.] Understand eot-io.
8. irapaKaXiov... TapaKXrjcrei]
The two (supposed) senses of
irapaKaXctv, exhortation and con
solation, meet in the one word
encouragement. It expresses that
cheering on to Christian action
and suffering, which is a special
gift and power. See Acts iv. 36,
d eiriKXrjflels Bapva/Jas.-.d ecrnv
peBepprjvevdpevov vios irapaKXrj-
creios. xv. 32. 2 Cor. i. 3, 4,
d irarrjp nov o'lKTippiov ko.1 ©eds
irao-rjs irapaKXrjcreios, o irapaKaXiov
rjpds iirl irdcrrj rrj BXiij/ei rjpiov,
els to SvvacrBai rjpas irapaKaXelv
tovs iv irdcrrj BXiij/ei Sid ttjs irapa-
kXtjcteios ijs icapaKaXovpeBa airol
VTTO TOV ©EOV. I Tim. IV. 13,
irpdcrE^e ttj dvayvcocrei, tt; irapa-
kXtjo-ci, ttj SiSacrKaXia. The two
functions of SiSacrKaXia and irapd-
kXtjo-is may be said to make up

the whole office of the ordinary
Christian preacher.
jxeraSiSovs] Luke hi. 1 1, pera-
Sdno tio /trj exovri. Eph. iv. 28, iva
ex?? jAeraSiSdvat no xpet'av e^ovn.
ev dirXdTrjn] Understand
peraSiSdno. The word dTrXdrrjs,
from singleness or sincerity (as
in 2 Cor. xi. 3. Eph. vi. 5.
Col. iii. 22), becomes, in refer
ence to almsgiving, singleness of
view to the object, as distinguish
ed from all selfish regards or
double motives ; and so is nearly
equivalent to liberality. See 2
Cor. viii. 2,7; Kara j3dBovs irrioxda
avriov iirepicrcrevcrev els to itXovtos
ttjs dirXoTTjTos avriov. ix. n, 13,
irXovn£dpevoi eis irdo"av drrXd-
Trjra...Kal dirXdTTjn ttjs Koiviovias
K.T.X. d rrpoto-rdpevos] He who lias
any office of rule or authority.
over others. The word is ap
plied (1) to presbyters, 1 Thess.
v. 12, Kal irpo'icrrapivovs vpiov iv
Kvptio. 1 Tim. v. 17, oi KaXios
irpo£0-TioT£S irpeerj3vrepoi. (2) To
masters of families, 1 Tim. iii.
4, 5, 12, tekviov KaXios irpo'io-Ta-
pevoi Kal tiov iSiiov oikcov.
£V 0-ttovStj] 2 Pet. i. 5, crirovSrjv
iracrav irapeicreviyKavTes. Jude 3,
iracrav o-irovSrjv irotovpEvos.
iXapdnjn] 2 Cor. ix. 7, iXa-
pov ydp Sdrrjv dyaTa d ©eos. For

XII. 8— ii.

223

'H dyairrj dvviroKpiTOS. dirocrTVyovvTes to Q
irovrjpov, KoXXcopevoi Tip dyadtp. Trj (piXaSeX- 10
(pla eis dXXrjXovs (piXocrTopyoi, Trj Tipirj dXXrj-
Xovs irporjyovpievoi, Trj crirovSfj p.r) OKvrjpol, Tip 1 1
the word, see Prov. xvih. lxx. fortuity. Compare in this re
spect 2 Cor. vi. 4 — 10, where
the three sets of clauses, with ev,
Std, and ids, keep the form of
continuity amidst great varieties
of sense. The articles (ttj...
ttj.. .ttj) express either (1) that
love, tliat honour, &c, which of
course (as Christians) you do
feel or do exercise; or (2) all
manner of; giving universality
to each particular.
t/xXdo-Topyoi] The idea of
erripyeiv, crropyrj, is that of na
tural affection, the love of near
relations. Christians are spoken
of as acquiring (so to say)
new family ties: their dydrrrj is
a erropyrj. The word is used
only here in Scripture. But
see 2 Mace. vi. 20, Std ttjv irpds
to fijv cpiXocrropyiav. ix. 20,
vpiov ttjv Tiprjv Kal ttjv evvoiav
ipvrjpdvevov cpiXocrTopytos.
Trporjyovpevoi] Regarding by
preference. Esteeming each other
as superior to yourselves. Ex
plained by Phil. ii. 3, ttj ra-
ireivoeppoovvrj aXXTjXovs rjyovpevoi
vrrepixovras eavnov. See 1 Thess.
V. 13, Kal rjyeicrBai avTovs virep-
eKireptcrcrcos (to esteem them very
highly) iv dyairrj Sia to epyov
avriov. 11. ttj cnrovSrj] In point of
earnestness,

eXa/3e Se irapd Kvpiov iXapdrTjra.
9 — 19. tj dydirrj k.t.X.] The
broken constructions which fol
low resemble Heb. xiii. 4, 5,
Tiptos o yapos...acf)iXdpyvpos d
rpoiros, apKovpevoi tois irapovo-iv.
9. dwiroKpiTos] Wisdom v.
19, Kpicnv avvrroKpiTov. xvih. 16,
TTJV aWTTOKplTOV EITlTOyTJV 0"OV £/>£-
ptov. 2 Cor. vi. 6, ev dydirrj dwiro-
Kpirta. 1 Tim. i. 5, irioTEios dw-
iroKpLrov. 2 Tim. i. 5. James iii.
17, crocpia...aSiaKpiTos avvrroKpi-
tos. I Pet. i. 22, epiXaSeXeplav
avvrroKpiTov. dirooruyovvTes k.t.X.] i Thess.
v. 21, 22, to KaXdv kotexete' aird
iravros eiSovs irovrjpov dirixecrBe.
KoXXtdpevoi] Jer. xiii. 11,
LXX. KaBdirep KoXXarai to irepi-
£copa irept rrjv ocrtpvv tov avBpio
irov, ovtios eKoXXrjo-a irpos ipavrdv
tov oikov tov 'Io-parjX. Matt.
xix. 5, Kal KoXXrj61Tj'o-eTat rrj yv
vaiKi avrov. Luke x. 11, tov
KOviopTOV tov KoXXrjBiVTa rjpiv...
drropao-crdpeBa vpiv. Acts viii.
29, koXXtjp'tjti no appan tovtio.
1 Cor. vi. 16, 17.
10. ttj ep... rrj r.] In point
of, in the matter of, &c. By
degrees the datives change their
character, as in no Kvpiio, ttj
irpocrevxfj, &c. but are continued
for tlie sake of rhythm and yni-

224

IIPOS PQMAIOY2.

1 2 irvevpaTi ^eovTes, Tip Kvpiio SovXevovTes, Trj
iXiriSi xaiP0VTe^' Ty Q^ty*1 v7rop.evovTes, Trj
iSirpoo-evxiJ irpocrKapTepovvTes, Tais ^oetats tiov
dyiwv KOiviovovvTes, Trjv cpiXo^eviav SitoKOVTes.
o'Kvrjpoi] Matt. xxv. 2 6, irovrjpe solutely.

SovXe Kal OKvrjpe.
no irvevpan] In point of the
spirit; that part of you which
is spirit: as distinguished alike
from crdpi and xj/vxy- See note on
viii. 4, Kara o-dpKa... Kara irvevpa.
tio irvevpari £eovres] Acts
xvih. 25, Kal £etov rip irvevpari
eXdXei Kal eSt'SacrKev k.t.X.
12. ttj eXin'Si] In tlie mat
ter of tlie (great) hope. The
usage of Scripture seems to be
against rendering it rejoicing on
the ground of.
rrj 6?Xii^ei] In the matter
of affliction, patient : vrropiveiv
used absolutely, as often ; for
example, 2 Tim. ii. 12, eZ vrro-
pevopev, Kai crvpftacnXevcropev,
James v. 11, paKapitppev tovs
V7ropeivavTOs. irpoo-KaprepovVTes] From Kap-
repelv, to be staunch or stedfast
(Job ii. 9, lxx. pixp1 nvos Kap-
Teprjo-eis; Isai xiii. 14. Ecclus.
ii. 2, evBwov rrjv KapSiav crov Kal
Kapriprjarov. xii. 15. 2 Mace.
vii. 17. Heb. xi. 27, tov ydp
aoparov ids dpiov iKapriprjcrev), the
compound irpoo-Kaprepelv is to be
staunch or stedfast at or on; to
adhere stedfastly to, attend con
stantly upon, persevere in, die,
with a dative of the thing or
person, or with els or ev, or ab-

Thus Num. xiii. 20,
LXX. Kai irpocrKapTeprjcravTes(after
giving diligent attention to the
topics of enquiry) Xrjif/ecr&e diro
Ttdv Kaprrcov ttjs yrjs. Mark iii.
9, et7rev tois paBrjrais avrov Tva
irXoidpiov irpocrKapTepfj avrco (wail
constantly upon Him) Sid tov
i>xXov. Acts i. 14, irpocrKapre
povvres dpoBvpaSdv Trj irpoaevxy.
ii. 42, 46, irpocrKaprepovvTes Trj
StSa^rj nov dirocn-dXiov (attending
constantly upon the teaching of
the Apostles) . . . TrpotTKapTepovVTes
dpoBvpaSdv iv rm iEptp (continuing
stedfastly with one accord in
tlie temple), vi. 4, rjpEis Se rrj
irpocrevxrj Kai rrj SiaKovia tov
Xoyov irpoerKapreprjcropev. viii.
13, Kal /3airTicr8els rjv irpoo-Kapre-
piov no <&iXtiririo (attending con
stantly upon Philip as his teach
er). X. 7, o-rpanidrrjv evo-e/3t; nov
irpoo-KaprepovvTiov avnp (of those
who constantly attend him).
Bom. xiii. 6, els avrd tovto
irpocrKapTepovvTes. Col. iv. 2, ttj
irpocrevxfj irpocrKaprepelre yprjyo-
povvres ev avrrj. And so here.
13. rais xpetais] The plural
as in Acts xx. 34, on Tats xpe«"s
pov . . .virrjpETTjo-av at X€'Pes avVai.
Tit. iii. 14, ds Tas dvayKaias
Xpeias. nov dyiiov] See note on i. 7,
kXtjtois dyiots,

XII. 12—16.

225

et/Aoyetre tovs SicoKOVTas, evXoyeiTe Kal pit) 14
KaTapdcrde. xaiPeiv pera xaiP01J™v) KXaleivr5
pi€Ta KXaiovTiov. to avTO eis a'AATjAous cppo- 16
vovvTes. pirj Ta v^prjXa cppovovvTes, dXXa Tois
Taireivois crvvairaybpievoi. pit) yivecrde cppovip.01

KotviovovvTEs] With the da
tive, KoivtovEiv is (1) to partake in,
to liave fellowship with; as xv.
27, tois irvEvjxaTtKois avriov ekoi-
vtovrjcrav rd eBvrj. Wisdom vi.
25, on ovros ov koiviovei erotpia.
Ecclus. xih. 1, 2, 17, d Kotvtoviov
vrreprjcpavio opoiioBrjcreTai avrip...
ti Koivtovrjerei Xvkos dpvcp; I Tim.
v. 22, p.rjSe KOivtdvei dpapriais
dXXoTpiais. 1 Pet. iv. 13, koivio-
veire tois tov Xpicrrov iraBrjpacriv.
2 John 11, Kotvtovet tois epyois
avrov tois irovrjpois. In Heb. ii.
14, the dative is replaced by the
genitive in the same sense : rd
iratSta kekoiviovtjkev atp.aTos Kal
crapKos. See also Prov. i. 11,
LXX. Koivtovrjaov aiparos. 2 Mace.
xiv. 25. Also with irpds (2
Chron. xx. 35. Eccles. ix. 4).
Sometimes (2) to impart to; as
here. Also Gal. vi. 6, koiviovei'tio
Se 6 KaTTJxovpevos tov Xoyov Tio
KaTTJxovvn ev irdcriv dyaBdis.
Phil. iv. 15, ovSspia poi ckkXtj-
o-ia eKOivtdvTjcrev eis Xdyov Socteios
Kal Xrjpipetos k.t.X.
c/jiXo^Eviav] Heb. xiii 2, ttjs
cpiXoievias prj imXavBavecrBe.
StcoKovTes] See note on ix. 30,
Siiokovto . . . Kar iXa/3ev.
14. evXoystrE . . . Karapdo-^E]

Matt. V. 44, Tpoo"£vxecr#ai virep
tiov SttoKovnov vpds. Luke vi. 2 8,
EvXoyEtre tovs Karapiopivovs vpds.
1 Pet. iii. 9, Tovvavn'ov Se evXo-
yOVVTES. KarapaaBe] James iii. 9, Kal
ev avrrj KarapiopeBa tovs dvBpto
irovs. 15. xaVelv] An infinitive
for an imperative. See Phil. ih.
16, tu avnp OTOixeiv.
16. to avrd eis] XV. 5, Sidrj
vpiv to avro eppoveiv iv aXXrjXois
k.t.X. 2 Cor. xih. 11. Phil. ii.
2, tva to avrd cppovrJTe...TO ev
eppovovvres. iv. 2.
rd vi/rrjXd cpp.] See note on
xi. 20, vtj/rjXocppovei.
o-vvairaydp.evot] From the
literal meaning of ervvarrdyecrBai
nvi, to be carried away along
with another, as by obeying the
motion of the crowd, i&c, comes
the sense of letting oneself be
thus earned away with ; falling
in with the motion and impulse
of; accommodating oneself or
condescending to. Gal. ii. 13,
tocrre Kat Bapvd/3as crwairrj^t9rj
avriov ttj VTroKpicret. 2 Pet. iii.
17, ttj nov d&itrpiov irXavrj crvva-
iraxBivres. Here rots TaTrEtvois
probably denotes things, not per-

226

riPOS PQMAI0Y2.

17 irap' eavTois. prjSevl KaKov dvTl icaKOv diro-
SiSoiTes. irpovoovpievoi KaXa ivioiriov irav-
18 tiov dvdpioiriov. el SvvaTOV, to e£ vpiiov, peTa
19 irdvTiov dvdptoiTtov elprjvevovTes. p.t) eavTOVs etc-

1 7. Or iv. rdv dvdp.

sons; as viroKpicrei and irXdvrj in
the two passages quoted, and rd
v\j/rjXd in this verse.
tppdvipoi irap' Eavrois] Prov.
iii. 7, lxx. See note on xi. 25,
Tva prj tjte.
17. irpovoovpevoi KaXd] More
fully expressed in 2 Cor. viii. 2 1,
irpovoovpev ydp [or irpovoovpevoi] ¦
KaXd ov povov evcoirtov Kvptov
dXXd Kai evcoirtov dv^pcdiriov (as a
reason for desiring to have others
associated with him in the charge
of a pecuniary collection). Not
satisfied with abstinence from
evil, with maintaining a clear
conscience in the sight of God, but
anxious also to avoid the very
appearance or suspicion of evil,
lest we should disparage the
Christian character in tlie eyes
of others. Prov. iii. 4, lxx. Kal
irpovoov KaXd evoliriov Kvpiov Kal
dv#pidir iov.
1 8. d Swardv] If it be pos
sible — on your part at any rate
— live peaceably with all man
kind. You may not be able to
secure peace on the other side :
at all events see that

peace on yours.
to ii vpiov] Compare i. 15,
to kot ipe, ix. 5, to KaTa crdpKa.

XV. 17, rd irpds tov ©edv.
eZprjvevovres] 1 Kings xxii.
45, LXX. Kal dprjvevo-ev 'Iiocracpdr
pera ftacnXiios IcrparjX. 2 Chron.
xiv. 5. xx. 30. Job iii. 26,
ovre dprjvevcra ovre rjcrvxacra ovre
dveTravcrdprjv. v. 23, 24, Kal rd
Brjpia tov dypov dprjvevcrei croi
k.t.X. xv. 21. xvi. 12. Mark
ix. 50. 2 Cor. xiii. 11. 1 Thess.
v. 13. 19. ekSikovvtes] The verb
ekSikeiv has the two senses of
( 1 ) avenging ; as here, and Judges
vi. 31, LXX. e! ecrn Beds, avrds
eKSiKTjcret avrov k.t.X. (sometimes
with ii or diro, as 1 Sam. xxiv.
13, Kat eKSi/ojcrai pe Kvpios iK
crov. 2 Kings ix. 7, Kal eKStKrj-
crets Ta aipara nov SovXcov pov. . .
e'K xeipds 'le£d/3eX. Bev. vi. 10.
xix. 2. Luke xviii. 3, iKSUrjo-dv
pe aird tov avTtSiKov pov); and
(2) punishing, taking vengeance
upon; as Isai. lvh. 16, ovk eis
rov aiiova ekSiktjctco vpds. 2 Cor.
x. 6 (sometimes with sis, e'ti',
or ev, as 1 Kings xviii. 25, ekSi-
Krjcrai els ixBpovs tov jSacriXf'ios.
Jer. ix. 9, rj iv Xaip toiovtio ovk
ekSiktjo-ei r; v/vxy pov ; xxiii. 2,
Eyid EK8iKrjo-to icp' vpds Kara Ta
irovrjpa iiriTrjSevpara vpiov).

XII. 17—20.

227

StKovvTes, dyainjToi, dAAa SoTe tottov Trj bpyfj'
yeypaiTTai ydp, 'Ejuot e'tcSttCTjo'ts, iyco dvTairo-
Scocrio, Xeyei Kvpios. idv ireiva b ix&pos20
crov, -<pcop.iVe avTov iav St\[sd, iroTi^e av-

20. Or dXXi idv.

dyairrjroi] So in 2 Cor. vii.
1. xii. 19. Phil. iv. 1. With
p.ov, in 1 Cor. x. 14. Phil. ii.
1 2. With aSeXcpoi pov, in 1 Cor.
XV. 58. Phil. iv. I (Kal eirt-
irdBrjToi added). In St Peter's,
St John's, and St Jude's Epi
stles dyamrroi (or dyainjre) is
the common address. St James
uses it three times with dSeX-
c/Soi pov, but the latter (or dSeX-
epoi) more commonly without
dyairrrroL St Paul usually em
ploys dSeXcpoC alone ; not infre
quently dSeXtfroi pov.
dXXd Sdre] The construction
changes from the participle to
the imperative, perhaps for the
sake of stronger emphasis. The
aorist expresses decision and
finality; once for all.
Sore toitov] Give place to,
make room for. Luke xiv. 9, Kal
iXBtov d ere Kal avrov KaXeVas
epei croi, Ads tovtco tottov. Eph.
iv. 27, p.rjSE St'Sore toitov to Sia-
j3dXto (do not by cherishing an
ger afford an opening to the
tempter). ttj dpyrj] That is, of your
adversary or oppressor. Let his
anger have free space; let it work
freely, and spend itself: do not

thwart, do not punish it. It
may remind us of the line, Be
angry when you will, it slwdl
have scope. The work of punish
ment is not yours, but God's.
Compare Matt. v. 39, Eyed Se
Xsyio vpiv prj dvTiOTTjvai rep irovrj-
pio K.T.X. yiypairrai ydp] Deut. xxxii.
35, LXX. ev rjpipa ekSikijcteios
dvTairo8odo-io. Heb. x. 30, ot8a-
p.£V ydp tov elirovra, 'Epo! eK-
SiK7jo-ts, eyid dvTairoSidcrio.
20. idv] See the alterna
tive reading, that of the three
chief manuscripts (see Tauch-
nitz New Testament, 1869),
dXXd sdv.
Eav irEivd] Prov. xxv. 21,
2 2, LXX. Jdv ireiva. ..iirl Trjv Kecjia-
Xrjv airov, 0 Se Kvptos dvrairoSid-
a-ei croi ayaBd.
\ptapi'C,e] From tj/topds (a mor
sel). See 1 Sam. xxvih. 2 2, lxx.
Kai irapaBrjcrio ivtomdv crov ij/topdv
dprov, Kal epdye. Job xxxi. 17,
ei Se Kal tov ij/iopdv pov Eipayov
povos, Kai ovxl periSioKa dpepavio
ii avrov. The full construction
of xj/topi^eiv is with a double ac
cusative. Compare Num. xi. 1 8,
n's rjpds ij/topiel Kpia; Deut. viii.
16. tov ij/iopicravTos ere to pdvva.

228

P1P02 PfiMAIOYS.

tov tovto yap itoiiov avdpaKas irvpos
21 criopevcreis eirl Trjv KecpaXrjv avTov. p.rj
vikio viro tov KaKov, a'AAa v'lKa iv Tip dyaQcp
TO KaKOV.
XIII. I riacra "^vx*) epovcriais virepexovcrais viro-

iv rrj iprjpio. xxxii. 13. Psalm
lxxx. 5, tj/topiels rjpds dprov 8a-
Kpvtav. Isai. lviii. 14. Jer. ix.
15, eyio i/Vcopi£io avTovs avdyKas.
xxhi. 15. Lam. iii. 16. Ezek.
ih. 2, Kal iij/topicri pe Trjv Keepa-
XiSa ravrrjv. xvi. 19. Dan. iv.
25. v. 21. Here the accusa
tive of the thing is omitted,
as is that of the person in 1 Cor.
xhi. 3, Kal Eav tj/iopicrto irdvra rd
VTrdpxovrd pov (though I feed the
poor with all my substance).
irdn£e] Like iptopit,eiv, ttoti-
t,eiv has (in its full construction)
a double accusative; as, for ex
ample, in Judges iv. 19, lxx.
irdncrdv pe 8r) piKpdv vStop, oti
iSitj/rjo-a. Job xxii. 7, oiSe vStop
Stif/iovras eirdncras. Psalm lxix.
2 1 , Kat eis rrjv Siij/av pov irrd-
no-dv pe dios. Matt. x. 42, ko.1
ds Eav iroricrrj eva nov piKpiov
tovtiov irorrjpiov tj/vxpov pdvov els
ovopa paBrjrov k. t. X. Mark ix.
41, ds yap dv irorio-rj vpds irorrj
piov vSaros k.t.X. 1 Cor. hi. 2,
yaXa vpds Eirdncra, ov fiptopa.
It is found with only an accusa
tive of the person expressed, as
here, in Matt. xxv. 35, 37, 42,
iSifrjcra Kal iiroricrari pe k.t.X.
Xxvii. 48, irXrjcras te o£ovs...eto-

ti£ev avrov. Mark xv. ^6. Luke
xhi. 15, ov Xvei tovj3ow airov...
Kal drrayayiov irorifcei; Bev. xiv.
8, rj iK tov oivov. . .irEirortKEV iravra
rd e0vrj. In 1 Cor. ih. 6, 7, 8,
no case is expressed.
dvBpaKas rrvpds] Let this be
your revenge; to repay evil with
good. Make your oppressor sorry
and ashamed, not by requiting
his evil, but by showing him un
expected and undeserved kind
ness. Lev. xvi. 12, LXX. Xrj'ij/eTat
to irvpetov irXrjpes dvBpaKiov irvpos
diro tov BvcnacrTrjpiov. Psalm
xviii. 12, xd^-aKa Kal dvBpaKes
irvpos. Prov. vi. 28, rj irepiira-
rrjcrei ns Eir' dvBpaKiov irvpos k.t.X.
Ezek. i. 13, opacrts ids dvBpaKiov
irvpos Kaiopivtov.
criopEvo-Eis] The verb crcopEveiv
occurs also in 2 Tim. hi. 6, yvvai-
Kapia crecnopevpeva dpapn'ais.
2X. prj vikio] Let not another's
ill-doing conquer your Christian
constancy by inducing you to
imitate it; but rather let your
persevering kindness overbear
and subdue his malice.
iv np dya65cp] As the field
of the victory. See note on
v. 21, ev no 0avano.
XIII. 1, iracra i/Vvxrj] Every

XII. 21— XIII. 4.

229

Tacrtrecrdto' ov yap ecrTiv i^ovcrla el pr) viro
Qeov, al Se ovcrai viro Qeov TCTaypievai elcriv.
chcrTe b dvTiTacrcropevos Trj e^ovcrla Trj tov 2
©eod SiaTayfj dvdecrTrjKev ol Se dvdecrTrjKOTes
eavToTs Kpipia Xrjp.ypovTai. ol ydp dpxovTes 3
ovk eicriv (poj3os Tea dyadcp epyep a'AAa tio KaKcp,
deXeis Se pirj (poi3eicr6ai Trjv i^ovcriav ; to dya
dov iroiei, Kal e^ets eiratvov e'£ aiJTTjs' 0eoi7 4

Or diro 6.

Or i. rod 0. rer.

person. Gen. xlvi. 15, 18, 22, 26,
27, LXX. irdcrat at ij/vxai, viol Kal
dvyaripes, rpioKovra Tpeis. ..iracrai
Se i/ruxat at Eio-eX#ovo-ai pera
'IaKidj3 eis Alyuirrov, oi iieXBdvres
k.t.X. Exod. xii. 4, KaTa dpiBpov
tjrvxiov. Acts ii. 41, 43, ipvxal
lucre! Tpio~xiXiai...eyiveTO Se irdcrrj
xpvxj) <j>o/$os. xxx. 23, irdo-a l/rvx7/
. . . E^oX£0pEV0TJO-£Tai ek tov Xaov.
vii 14, Kal iracrav ttjv crvyyev eiav
iv xpvxals ij38oprJKOVTa irivre.
xxvii. 37, rjpeBa Se at irdo-ai tjrv-
Xa! ev tt irXoiio SiaKoo-tai ej88o-
prjKovra ei. I Pet. hi. 20, dXtyoi,
tovt' icrriv oktio xj/vxai. Bev.
xvi. 3, Kal iracra i]rvxr) £ior;s dire-
Oavev. e^ovo-idis] Authorities. Used
thus for human magistrates in
Luke xh. II, drav Si eicrcpipiocnv
vpds etI rds crvvaytoyds Kal rds
dpxds Kal rds E^ovo-ias. Tit. iii.
I, viropipvrjo-Ke avrovs dpyats
iiovcriais viroTao-aearBat. In Eph.

iii. 10. vi. 12. Col. i. 16. ii. 15.
1 Pet. iii. 22, iiovo-Cai denotes
rather angelic powers, whether
good or evil.
virepexovo-ais] Wisdom vi. 5,
Kpicris dirdropos iv rots virepixovcn
yiverat. 1 Pet. ii. 13, virord-
yrjre iraerrj avBpioirivrj KTicrei Sid
tov Kvpiov" eite j3acnXe1 ids virEp-
ixovri, eire rjyepdo-iv K.T.X.
2. Siarayrj] Acts vh. 53,
eXa/Jere tov vopov els Siarayds
dyyeXtov (explained by Gal. iii.
19, d vdp.os...8iarayels 81' dyye
Xtov). Heb. xi. 23, Stdraypa.
av6,e'o-T7jK£v] ix. 19, tu ydp
jSovXrjpan avrov n's dvBicrTTjKev ;
Kpipa] Both human and
Divine. See note on ii. 2, to
Kpipa tov ®eov.
3. epd)3os] A terror to, etc. :
as 1 Pet. iii. 14, tov 8e cpdj3ov
avriov pr) epoj3rjBrjre (fear not
their intimidation).

230

nPOS PQMAIOY2.

ydp SiaKovos ecrTiv croi els to dyadov. idv Se
to KaKov iroirjs, cpo(3ov' ov yap e'lKrj Trjv paxai
pav cpopei' Qeov yap SiaKovos icrTiv, e/cStfc'os eis
5 opyrjv Tip to KaKov irpdcrcrovTi. Sio dvayKrj
viroTacrcrecrdai, ov povov Sia Trjv opyrjv dXXa
6 Kal Sid Trjv crvveiSrjcriv. Sid tovto yap Kai
cbopovs TeAetre* XeiTovpyol yap Qeov elcriv els
$. Or HvdyKi] iiTordtriretrBe.

4. croi] To thee, the well
doer. eIktj] Prov. xxviii. 5, lxx.
1 Cor. xv. 2. Gal. ih. 4. iv. 11.
Col. ii. 18.
cpopei] Ecclus. xi. 5. xl. 4.
Matt. xi. 8. John xix. 5. 1 Cor.
xv. 49. James ii. 3.
IkSikos] Wisdom xii. 12.
Ecclus. xxx. 6. 1 Thess. iv. 6.
5. dvdyKij virorao-crEcrSai]
Notice the alternative reading,
dvdyKTj virordcrcreo-Be (submit
yourselves to, or perhaps, by,
necessity). Dan. vi. 13, oix vire-
rdyrj no Sdypari o-ov.
Std rrjv dpyrjv] On account
of that wrath, to avoid it.
Std ttjv o-vvei'Stjctiv] On ac
count of the conscience, to keep
it Ka&apdv (x Tim. iii. 9) and
dirpdo-Korrov (Acts xxiv. 16). For
o-wei'Stjo-is, see note on h. 15,
o-vveiSrjo-eios. For Sid, in its two
applications here, see note on
iv. 25, Sid rd...Sid ttjv.
6. ijSdpovs] Judges i. 30,
&C. I.XX. Kal KaTioKrjcrev d ^i.ava-

vaios ev peerto avrov, Kal iyevero
els cpdpov k.t.X. 2 Sam. xx. 24.
I Kings iv. 6, Kal 'ASiovtpdp. vids
'Aj38to Eirl nov cpdpiov, Ezra iv.
13, epdpoi ovk eerovrai croi, ovSe
Sidorovo-t. Nehem. v. 4, eSavei-
crdpeBa apyvpiov ets epdpovs tov
/3ao-tXetos. Lam. i. 2. 1 Mace.
iii. 31, Xaj3e1v tovs epdpovs nov
Xiopiov, Kal crvvayayetv dpyvpiov
7roXv. X. 29, 33, acpirjpi iravras
tovs 'lovSaiovs diro nov cpdpiov
ko.1 ttjs Tiprjs rov dXds k.t.X. xv.
30, 31, Kal tovs epdpovs tiov to-
iriov tov KaTeKvpievo"aT£...Kal nov
epoptov Tiov irdXeiov dXXa TaXavra
irEvraKoo-ia k.t.X. Luke xx. 22,
eiecrTiv rjpds Kaicrapi cpdpov Sov
vai, tj ov; xxiii. 2, Kal KioXvovra
epdpovs Kaicrapi SiSdvat. Hence
epopoXoyos, cpopoXoyelv, epopo-
Xoyta, epopoXdyrjros. Job iii.
18, evBrjvrjcrav, ovk rjKovo-av cpio-
vrjv epopoXdyov. 1 Esdr. ii. 23
(27), ev 'lepovo-aXrjp Kvpievovres,
Kai epopoXoyovvres koiXtjv %vpiav
Kal cpoiviityy, viii. 22, ptjSepia
epopoXoyia prjSe dXXrj eirtj3oXr;

XIII. 5-7-

231

avTO tovto irpocrKapTepovvTes. diroSoTe irdcriv J
Tas bcpeiXas' Tip tov cpopov tov epbpov, tio to

k.t.X. Deut. xx. 1 1, Eo-ovrai croi
epopoXoyrjroi ko.1 virrJKOoi croi.
teXeite] Matt. xvh. 24, d
StSao-KaXos vpiov ov teXei ra
SiSpaxpa ;
XstTovpyoi] This word (with
its kindred forms XEirovpyelv,
- XeiTovpyid, XeiTovpyrjpa, Xeirovp-
yiKos) occurs about 140 times
in the Septuagint and 1 5 in the
New Testament. It is apphed
most frequently (1) to men : in
relation (a) to God; as, for ex
ample, in Exod. xxviii. 35, lxx.
Kal la-mi 'Aapiov iv no XEirovpyEiv
dKovoTTj rj epiovrj avrov. Deut.
x. 8, irapeo-rdvai Ivavn Kvpiov
XEiTovpyEtv avrio Kal iirevxecrBai
iirl no dvdpan avrov. I Sam.
ii. II, to iraiSdptov rjv Xeirovpyiov
no irpocrioirto Kvpiov ivtomov HXei
tov lepiios. Nehem. x. 39, eke!
ctkevtj ra dyia Kal oi UpEis ot
Xeirovpyoi k.t.X. Jer. xxxih. 21,
irpds tovs lepeis Kal tovs Aeviras
tovs Xeirovpyovvrds poi. Dan.
vii. IO, X'^t<u X'^'a^€S eXeiTovp-
yovv avrio. Luke i. 23, ai rjpipai
ttjs XeiTovpyias avrov. Acts xiii.
2, Xeirovpyovvnov 8e avnov np
Kvpiio. Phil. ii. 17, XEiTovpyia
ttjs irierreios vpiov. Heb. ix. 21,
rd o-kevtj ttjs Xeirovpytas. x. II,
irds pev lepeis eo-rrjKev KaB' rjpipav
Xeirovpyiov. And so here, and
in xv. 16, Xeirovpyov Xptcrrov
'Irjcrov. (ft) To one another; as
Jos. i. I, npTTjo-ov...npXeiTOvpyip

Miovcrrj. 1 Kings i. 4. xix. 21,
iiropevBrj diricrto 'HXiov Kai eXei-
Tov'pyei avnp. 2 Kings iv. 43.
vi. 15, d XeiTovpyds 'EXicro-ate.
Bom. xv. 27, doieiXovo-iv Kal ev
ToiscrapKLKolsXeiTovpyrjcrai avrois.
2 Cor. ix. 12, i) SiaKovia ttjs Xei
rovpytas ravTTjs. Phil. ii. 25,
30, XeiTovpydv ttjs XP£'as f-ov
...rrjs irpos pe Xeirovpyias. (2)
To Angels: as in Psahn chi. 21,
XfiiTovpyot avrov, itoiovvtes to Bi
Xrjpa avrov. civ. 4, d iroiiov tovs
dyyiXovs avrov irvEvpara, Kal tovs
XEirovpyovs airov irvp cpXiyov.
Heb. i. 7, 14, odxl Tavrss sio-lv
XEirovpytKa irvevpara k.t.X. (3)
To Christ Himself: Heb. viii. 2,
6, nov dyiiov XeiTovpyds Kal rrjs
ctktjvtjs ttjs dXrjBivrjs...Siatpopto-
ripas rirevxev Xeirovpyias.
els avrd tovto] Persevering
unto (stedfastly engaged upon)
this very thing ; namely, the ser
vice (Xeirovpyia) of God. A re
markable application of the idea
of the Divine origin of human
government to its unconscious
exercise by heatlien hands. For
irpoo-Kaprepelv, see note on xii.
12, irpocrKapTepovvTes.7. oto'Sote] The tense ex
presses, by one decisive act of
resolution. For diroSiSo'vai, see
note on ii. 6, diroSido-Ei.
np tov epdpov] A difficult
ellipsis. Understand dtpEiXovTi
Xa/3eiv, or the like.

232

nPOS PQMAI0Y2.

tcAos to TeXos, Tip tov cpbflov tov <po(3ov, Tip
8 Trjv Tiprjv Trjv Tiprjv. prjSevl pirjSev bcpeiXeTe
el prj to dXXtjXovs dyairav b yap dyaircov tov
g'eTepov vopiov ireirXrjpioKev. to ydp ov juot^ei/-
o-ets, ov (povevcreis, ov KXe\jseis, ovk iiri-
dvpirjcreis, Kal e'i tis eTepa ivToXrj, ev Tip Xbyip

cpdpov] See note on verse 6,
ojopovs. reXos] Impost ; including
toll, tax, custom, duty, &c.
Num. xxxi. 28, 37 — 41, lxx.
Kal depeXeire to TeXos Kvpt'ip...Kat
eStoKe Miovo-rjs to TeXos, to depai-
pepa tov ©eov, 'EXed£ap id tEpet
k.t.X. I Mace. X. 31, at SeKarat
Kal to TeXrj. xi. 35, nov Sekotiov
Kal nov TeXtov nov dvTjKovnov
rjpiv. Matt. xvh. 25, ot jSacn-
Xets rrjs yrjs diro n'viov Xapj3d-
vovo-i teXtj rj Krjvcrov;
8. prjSevt] Let your only
unpaid debt be love ; that debt
which can never be fully dis
charged, but the discharge of
which (so far as it is possible)
contains in itself the discharge
of every other ; for he who loves
his neighbour has already in
substance satisfied his whole re
lation towards him. Like Mil
ton's, By owing owes not, but
still pays, at once Indebted and
discharged. tov erepov] The other person
in any relation in which one
man can stand towards another.
Equivalent to tov irXrjcriov in ver.
9. See note on ii. 1, tov erepov.

vdpov] A very difficult in
stance of the omission of the
article. But even here vdpos
must not be confounded with d
vdpos. Has fulfilled any and
every law under which he may
live. The object of the omission
is to generalize the statement.
/ care not what law he may be
under: love fulfils any law. See
note on ii. 25, irepiToprj... vdpov
. . . vdpov. 9. to ydp ov . . . ev Tto dy. ] Tho
article answers the purpose of
the inverted commas of quota
tion. See Matt. xix. 18, iroids;
...to ov ejiovevcceis, ov poixevereis
k.t.X. Gal. V. 14, ev Top dyairrj-
crets k.t.X. Eph. iv. 9, to Se
dvefirj Tt eo-nv k.t.X. Heb. xii.
27, to Se en drrai SrjXot k.t.X.
ov poixevereis k.t.X.] Exod.
xx. 13 — 17, lxx. In the quota
tion here the 6th and 7th com
mandments are transposed; and
the 9th is omitted, as is the 10th
in Matt. xix. 18.
Kal et ns eTepa] And any other
commandment tliat there may be.
See 1 Tim. i. 10, i^evorais, eiri-
opKois, Kal et ti erepov rrj vyiai-
vovo-jj SiSao-KaXia-dvTiKEiTai.

XIII. 8— ii.

233

tovtco dvaKecpaXaiovTai, iv Tip dyairrjcreis
tov irXrjcriov crov cos creavTOV. rj dydirrj tio io
irXrjcriov KaKov ovk ipyd^eTat' irXrjpiopa ovv
vopiov rj dyairrj. Kal tovto elSoTes tov Kaipov, n

9. Or omit the 2nd iv Tip.

avaKEipaXaiovrai] From Ketpd-
Xaicw (capital) whether in the
sense of a crowning point, a
summary, or a sum (Heb. vhi. 1,
KeepdXaiov Se eirl tois Xeyopivois
k.t.X. Lev. vi. 5, lxx. diron'o-Ei
avrd to KeepdXaiov avrov, Kal to
irrirrepirTOV airov irpocrBrjcrei err
avTO. Num. iv. 2, Xdj3e to
KeepdXaiov tiov vtiov Kadi? k.t.X.
v. 7. xxxi. 26, 49, Xd/?£ rd
KeepdXaiov Tiov o-kvXiov rrjs alxfxa-
Xtoo-tas k.t.X. Acts xxii 28, Eyto
iroXXov KEcpaXatov ttjv iroXiTEi'av
Tavrrjv iKTrjerdprjv), comes the
verb K£c/>aXaiovv, to make sum
mary, to abbreviate (Ecclus.
xxxii. 8, KeepaXaitocrov Xoyov, ev
dXtyois iroXXd), and dvaKeepa-
Xatovv, to sum up, to gather into
one sum or total, as here, and
Eph. i. 10, dvaKeepaXaitocracrBai
rd irdvra iv np Xpiorft).
dyairrj'o-eis] Lev. xix. 18, LXX.
Matt. xxii. 39. Mark xii. 31.
Luke x. 27. Gal. v. 14. James
ii. 8. tov irXrjcriov] First in Gen.
xi. 3, 7, LXX. koj. etirev dvBptoiros
Tio irXrjo-iov airov... iva prj okov-
criocrtv eKaerros ttjv epiovrjv tov
irXrjcriov. Mai. iv. 6, Kal KapSiav
dvBptdirov irpds tov irXrjcriov avrov.
Compare Luke x. 29, 36, Kal

ns eotiv pov irXrjcriov ;.. .tis tov
tiov nov rpiiov irXrjcriov Sokci croi
yeyovevai tov iprreo-ovros els tovs
XrjOTas ;
10. ovk epyd£erai] Refrains
from working, refuses to work, die.
irXrjpiopa ovv vdp.ov] Comple
ment of vdpos. That by which
vdpos (any and every law) is
filled or satisfied. See note on
xi. 12, to irXrjpiopa avriov. And
for vdpos without the article,
see note on verse 8, vdpov. The
law of Moses is no doubt in the
Apostle's mind as the Divine
exemplar of all law; but the
phrase is more comprehensive,
and the statement applicable to
any law.
II. Kal tovto] And this
(let us do) as knowing the sea
son, die. For the phrase ko.1
tovto (and its equivalent Kal
ravra) introducing a further
and stronger consideration, see
I Cor. vi. 6, 8, dXXd dSeXcpds perd
dSeXcpov Kpiverai, Kal tovto Eir!
arrierriov. ...aXXd vpsis dSiKelre
Kal diroo-TEpstTE, Kal tovto dSeX-
cpovs. Eph. ii. 8, ttj ydp xdpiri
eoTE creerioerpivoi Std [ttjs] irio-Teios,
Kal tovto ovk ii vpiov, ©EOV TO
Sidpov. Phil. i. 28, vpiov Se ctiottj-
pias, Kal tovto aird ©eov. Heb.

234 IIPOS PQMAIOY2.
oti 10 pa rjSrj vpias i£ virvov iyepdrjvai' vvv yap
iyyvTepov rjpiov rj crwTrjpia rj 'oTe iiricrTevcrap.ev.

rr. Or r)pa.s. Or omit vpds.

xi. 12, Sid Kal dtp' evds iyevvrj-
Brjcrav, Kal ravra VEVEKpcopevov.
tov Kaipov] The season. The
force of Kaipos (as distinguished
from xpo'vos) lies in the idea of
definiteness both in extent and
purpose. As xpdvos is duration
(lapse) of time, so Kaipds is defi
nition (limit) of time. It is a
portion cut out of time: a season
or opportunity. See, for instance,
Gen. i. 14, LXX. ecrnocra v...ds
Katpovs. Eccles. hi. 1 — 8, Kaipds
tov tekeiv Kal Kaipos tov aTroBavelv
k.t.X. Song ii. 12, Ta dv0rj cocpBrj
ev ttj yrj, Kaipds ttjs roprjs ecpBaKev
k.t.X. Acts i. 7, yvtovat xpdvovs
r) Katpovs. xiv. 17, Katpovs Kap-
iroepdpovs. xvii. 26, dpicras irpocr-
Teraypevovs Katpovs. Bom. V. 6,
Kara Kaipov virep dcrefiiov airi&a-
vev. ix. 9, Kara tov Kaipov tovtov
k.t.X. I Cor. iv. 5, /arj irpo Kaipov
n KpivETe. vii. 29, o Kaipds crwe-
crTaXpivos icrriv. 2 Cor. vi. 2,
Z8ov vvv Kaipds eirrpocrSeKTOS. Gal.
iv. 10, rjpipas irapaTrjpeicrBe Kat
prjvas Kal Katpovs Kal eviavrovs.
vi. 9, Katpip ydp iSitp Bepieropev.
Eph. V. 16, iiayopatppevoi tov
Kaipov (buying up the oppor
tunity ; making the utmost ad
vantage of tlie season granted
you). Col. iv. 5. 1 Thess. ii.
17, Tpos Kaipov topas (for the

season of an hour; for a very
brief season), v. I, ircpl Se nov
Xpdviov Kal nov Kaipiov k.t.X. 2
Thess. ii. 6, ev np lavTov Kaipip
(at the season which is his own,
which is appointed for his mani
festation). 1 Tim. ii. 6, to pap
rvpiov Kaipois ZSt'ots. iv. 1, EV
vcrrepots Kaipots. vi. 15, rjv Kai
pots iSiois 8et£ei d paKapios k.t.X.
2 Tim. hi. I, Kaipot xa^£Toi.
iv. 3, 6, ecrrai ydp Kaipos ore...o
Kaipds rrjs dvaXvcrccds pov. Tit.
i. 3. Heb. ix. 9, 10, sis tov Kai
pov tov eveo-TTjKoTa... pixP1 Kaipov
Siop0idcrEios. xi. 11, 15, ei^ov dv
Kaipov dvaKapij/ai.
copa tjStj vpds] Gen. xxix. 7,
LXX. eti ecttIv rjpipa iroXXrj, ovrrto
topa crvvax0Tjvai rd kttjvtj. Bev.
xiv. 15, on rjXBev rj topa Bepiaai.
Elsewhere with a genitive, as
Buth ii. 14, tjStj topa tov cpayelv.
2 Sam. xxiv. 15, eios topas dpi-
cttov. Bev. xiv. 7, rjXoW rj topa
ttjs Kpicretos avrov. Or with iva,
as John xii. 23, eXtjXv^ev tj topa
tva SoiaaBrj 0 vids tov avBpiorrov.
xhi. 1. xvi. 2, 32.
eyyvrepov] Not elsewhere
found in the Septuagint or New
Testament. The form Eyyvraros
occurs in Job vi. 15, and eyyiiov
in Buth iii. 12.
tjuioV] Belongs to Eyyvrepov.

XIII. 12. 235
rj vv£ irpoeKoyjsev, rj Se rjpiepa rjyyiKev. dirodco- 12

Nearer us. For eyyvs with a
genitive of the person, see x. 8,
eyyvs crov to prjpa icrriv.
rj o-torrjpia] Otherwise called
rj arroKaXvi/fis nov viiov tov ©eov
(vih. 19), 1; diroXvrpioo-is tov o-id-
paros (viii. 23), diroXvrpioo-is ttjs
TEpiiroirjo-Eurs (Eph. i. 14), Kaipol
avaxfrvieios and xpdvot diroKaTa-
crrdcreios (Acts hi. 19, 21). For
salvation as a thing future, see
note on v. 9, crtoBrjcrdpeBa.
Eirio-TEvo-apEv] We became
believers. The reference is to
a single past act. Compare John
iv. 41, 53, Kal iroXXip itXei'ovs
irritrTeverav Std tov Xoyov airov...
Kai iirierTevcrev avros Kal tj omia
avrov oXrj. viii. 30. x. 42. xi.
45. Acts iv. 4, 32, tov Se itXtj'-
Bovs nov irio-TEVo-dvnov k.t.X vih.
13. ix. 42. xih. 12, 48. xiv. 1.
xvh. 12, 34. xviii. 8. xix. 2, eZ
irvevpa ayiov eXd/3ere irtcrrev-
o-avres ; I Cor. ih. 5, StaKovot
St' tov emo-revo-are. xv. 2, II,
ei prj elrcrj EiricrrEvcraTE k. t. X.
Gal. ii 16. Eph. i. 13, irioTEv-
cravTES iereppayiuBrjTe k.t.X.
12. rj vvi... rj rjpipa] Com
pare Gen. i. 5, LXX. Kal iKaXecrev
6 ©eos to cpids r/pepav, Kal to
ctkotos iKaXecre vvKra. Job xvii.
1 2, vvKTa eZs rjpepav WrjKav. John
xi. 9, 10, Eav ns irepiiraTij iv ttj
rjpipa, ov ¦7rpoo-Kdirrei...idv Se ns
irepiiraTrj iv Trj wkti, irpoo-KOirrei
k.t.X. I Thess. v. 4, 5, oiK icrre ev
o-kotei, tva tj rjpipa vpds ids kXe-

tttjs KaraXa/3rj ' iravrss ydp vpeis
vlot cpioros icrre Kal viol rjpipas'
ovk ierpev wktos oiSe ctkotovs.
Bev. xxi. 25. xxii. 5, Kal vv£ovk
Earai eti, Kat ovk exovcnv XP^av
eptoros Xvxvov Kal cpioros rjXiov, on
Kvpios o ©eos cpionel err' avrovs.
The contrast is between night
and daytime : the article is gene
ric rather than (as in 1 Cor. ih.
13. Heb. x. 25) specific; day,
not the day. Compare Song ii
1 7, LXX. eios ov Siairvevcnj tj rjpipa
Kal kivtjBioo-iv al crKiai. In John
ix. 4, the application of this
figure is just inverted : rj'pEpa
EO-riv, epxerai vvi That passage
speaks of life as the opportunity
of work, this as the season of
conflict. irpoiKoxj/ev] The literal mean
ing of irpoKoirreiv may be sup
posed to be, to cut forward, to
forward by cutting (as by felling
trees, &c. before an advancing
army), to forward. But in the
New Testament always, and in
classical Greek most commonly,
it is used intransitively, to ad
vance or make progress. Luke
ii. 52, Kai Irjcrovs irpoiKoirrev [ttj]
crocpia ml rjXiKia k.t.X. Gal. i. 14,
Kat irpoeKOTTTOV iv no 'IovSato-pi3
vrrep iroXXovs. 2 Tim. ii. 16,
eirt TrXetov ydp irpoKo\j/ovo-iv dcre-
/Seias. iii. 9, 13, dXX' ov irpoKo-
>j/ovcriv iirl irXelov . . .rrovrjpol Se
dvBpiOTroi . . . irpoKotj/ovcriv eirl rd
XEtpov. Thus irpoKoirrj, progress,

23G

I1POS PHMAIOY2.

jue#a ovv Ta epya tov ctkotovs, ivSvcriopeda Se
13 Ta oirXa tov epcoTos. cos ev npiepa. evtrx^P-ovcos
irepiiraTrjcrcopiev , pr) Kiopiois Kal piedais, p.r\ ko'i-

advance : Ecclus. Ii 1 7, irpoKoirrj
iyeverd poi iv avrrj. 2 Mace.
vih. 8, o-vvopiov Se d <J>iXi7riros
Kara piKpdv els irpoKomjv ipx°~
pevov tov dvSpa. Phil. i. 12,
25, eis irpoKoirrjv rov evayyeXiov
...els rrjv vpiov irpoKoirrjv Kai
Xapav rrjs iricrreios. I Tim. iv.
15, tva crov rj irpoKoirrj cpavepa tj
irdcrtv. See note on evekotto-
prjv, xv. 22.
rjyyiKev] Isai. lvi. 1, lxx.
rjyytKe ydp to aiorrjpiov pov ira-
payivecrBai. Ezek. vh. 7, rjKet o
Kaipds, rjyyiKev rj rjpipa. James
V. 8, on tj irapovcria tov Kvpiov
rjyyiKev. I Pet. iv. 7, irdvnov
Se to reXos rjyyiKev.
diroBtopeBa] Eph. iv. 22, 25,
diroBicrBai v pas... tov iraXaidv av
Bpioirov . . . diroBipevoi to xj/evSos
k.t.X. Col. hi 8, dirdBecrBe Kal
vpeis rd irdvra k.t.X. Heb. xii. 1,
dyKov diroBipevoi iravra. James
i. 21, diroBipevoi iracrav pvirapiav
k.t.X. 1 Pet. ii. 1, diroBipevoi
ovv iracrav icaKiav k.t.X.
rd epya tov ckotovs] Job
xxiv. 15, LXX. dcp&aXpds poixov
itjtvXaie ctkotos, Xeytov K. T. X.
Prov. ii. 13, tov iropevecr&ai iv
dSois ctkotovs. Isai. xxix. 15,
Kat eo-nu ev ctkotci ra epya avriov.
John iii. 19, inydrrrjuav ot avBpto-
irot pdXXov to o-kotos rj to eptos,
rjv yap avnov irovrjpa to epya.

Eph. v. 1 1, tois epyois Tots aKap-
1TOIS TOV CTKOTOVS.
ivSvcrtopeBa Se] Isai. lix. 1 7,
LXX. eveSvcraTO SiKaiocrvvrjv cos
BiopaKa k.t.X. Eph. vi. II — 17,
evSvcracr^e ttjv iravoirXiav tov ®eov
k.t.X. 1 Thess. v. 8, tjpeis 8e
rjpipas ovres vrjcptopev, iververd-
pevoi BiopaKa iriaTEios Kat ayamjs
Kai irepiKecpaXaiav iXiriSa ertoi-rj-
pt'as. 13. cos ev rjpipa] As in day.
A s persons walking in day-light.
See again John xi. 9, edv tis
ireptiraTTj ev ttj rjpipa, ov irpocr-
KOTTTei, on to cpios tov Kocrpov
tovtov j3Xiirei.
Evcrxrjpdvtos] In goodfashion;
decorously, becomingly. See 1
Cor. xiv. 40, irdvra Se evctxtj-
pdvios ko.1 Kara rdfiv yiviaBio.
I Thess. iv. 12, tva, irepiirarrjTe
evcrxrjpdvcos irpos tovs e£co. For
the opposite of evcrxrjpdvios irept-
iraTEtv, compare Bev. xvi 15,
paKapios d yprjyoptov Kal Trjpiov
rd l/xdna avrov, Tva pr) yvpvds
irEptiraTTj Kal ($Xirrtacriv Trjv derxrj-
poo-vvrjv avrov.
irepnraTrjcrtopev] Let us have
walked; when it comes to the
great retrospect in which the
whole past life shall be seen as
one single act. See note on
vi. 4, irepnraTrjcrtopev.
prj Kidpois] The dative is that

XIII. 13— XIV. 1.

237

Tats Kal dcreXyeiais, pit) epiSi Kai 'gtjXcp' aAAa 14
ivSvcracrde tov Kvpiov 'Irjcrovv XottTTOi/, Kai Trjs
crapKos irpovoiav pr) iroieicrde els eiridvpiias.
Tov Se dcrdevovvTa Trj iricrTei irpocrXapifla- XIV. 1

14. Or itrtSvplav.

of the instrument; here, the
rule, or regulating principle.
Ktopois Kal pe&us] In Gal. v.
21, amongst rd epya rrjs crapKos
occur together pi&ai, Kiopoi, as
also (in verse 20) epis, frjXos,
and (in verse 19) as an equi
valent for Koirais Kal do-eXyeiats
here, aKaBapcria, dcriXyeia.
Ktopois] Wisdom xiv. 23, r;
ip/xavels e£aXXtov Becrpiov Kiopovs
dyovTEs. 2 Mace. vi. 4, to pev
ydp lepdv dcriorias Kal kiojxiov viro
tiov e6Viov iirerrXrjpioro. I Pet.
iv. 3, oivoipXvyiats, Kidpois, iro-
TOIS. ptee'ats] The plural as in
Judith xiii. 15, ev to kote'keito
ev tois piBais airov.
Koirais Kal dcreXyeiais] Wis
dom xiv. 26, ydptov anuria, poi-
X^a Ka' dcr£XyEia.
do-£Xy£iais] The plural as in
I Pet. iv. 3, irerropevpivovs ev
dcreXyeiais, iinBvpiais k.t.X. 2
Pet. ii. 2.
epiSi Kal ^tjXco] 2 Cor. xii. 20,
prj irtos epis, trjXos, Bvpoi k.t.X.
14. ev8v'crao-0e] The tense
expresses one decisive act of
godly resolution. Put on (in
vest yourselves with) Christ, in
lite exercise of tliat union with

Him which is already yours in
possession. Gal. iii. 27, dcroiydp
eis Xpicrrov ij3airTio-BrjTe, Xpiorov
EVE8vo-ao-0£. Compare Eph. iv.
24, Kal ivSvcracrBai tov Kaivov
avBpioirov k.t.X. Col. iii. 10.
ttjs crapKos] For the genitive,
depending on iTpdvoiav (thought
for), compare 2 Mace. xiv. 9,
rov irepiicrrapivov yivovs rjpiov
irpovorjBrjTi. I Tim. v. 8, Et Si
ns tiov iStiov Kal jxaXierra 01-
KEt'cov ov irpovoEi [or irpovoEtrai].
els imBvpias] Explained
by vi. 12, els to vrraKoveiv
rats imBvpiais airov (tov crto-
paros). XIV. 1. Tdv 8e'] The Se' is
transitional. To turn to another
topic. The last subject was sub
ordination : Tlie Christian a
citizen. The present is tolera
tion: Tlie Christian a fellow-
Christian. do-0evovvra] This use of
dcrfleveiv as expressive of over-
scrupulosity of conscience, is
peculiar to St Paul. See the
parallel passage in 1 Cor. vih.
throughout. rrj irio-TEi] In point of (in the
matter of) his faith ; that is,
here, his Christian confidence;

238

IIPOS POMAIOY2

2 vecrde, p.r) els
iricTTevei cpayeiv irdvTa, b Se dcrdevcov Xax<*va

his apprehension of the extent
of Christian liberty in matters
of conduct. See note on iv. 19,
acr&evrjcras ttj iricrTei.
irpocrXapPdvecrBe] Take to
yourselves for the exercise to
wards him of all offices of love
and charity. See note on xi. 15,
irpdo-Xrjptj/is. And add to the
passages there quoted, Acts
xviii. 26, irpocreXdj3ovTo airov
Kal aKpifiioTepov adrip iiiBevro
ttjv dSdv. Philem. 17, eZ ovv pe
exeis koiviovo'v, irpoo-XajSov airov
ids ipe. prj els] Not unto dis
cernments (discriminations) of
doubts. That is, not so as to sit
in judgment upon his scruples
even with a view to settling
or removing them, but rather
in a spirit of toleration and
sympathy towards them. For
StaKptcrts, see Job xxxvii. 16,
LXX. Eiricrrao-at Se SiaKpicnv vc-
cpiov (how to part and dissipate
them). 1 Cor. xii. 10, dXXcp Se
StaKpicrcts irvevpdriov. Heb. V.
14, Tpds StaKpto"iv KaXov te ko\
kokov. Compare Job xii. 11, ovs
pev yap prjpara SiaKpivei, Xapvyi
Se trim k.t.X. In each case the
word expresses a process of dis
cernment or discrimination be
tween things of opposite natures.
See note on iv. 20, SieKpiBrj.
For SiaXoyio-poi, reasonings (whe
ther in the form of doubts,

as in Luke xxiv. 38, n Sta-
Xoyio-pol dvafiaivovcriv iv rrj
KapSia vpiov ; or of disputes,
as in Phil. ii. 14, xMP's Vy-
yvtrptov Kal SiaXoyicrpwv. I
Tim. ii. 8, x^P'S opyrjs Kal 81a-
Xoyicrpov), see note on i. 21,
StaXoytcrp.ots. 2. os pev... 0 Si] Matt. xih.
4, 5, d pev eiretrev . . .aXXa Se k.t.X.
Mark iv. 4, 5, o pev eiretrev...
Kal dXXo k.t.X. Luke vih. 5, 6,
d pev errecrev . . . Kal erepov k.t.X.
I Cor. xi. 21, Kal ds pev ireiva,
ds Se peBvei. xii 8, 9, ft) pev ydp
Std tov irvevparos SiSorai Xoyos
crocpias, dXXto 8e...erepa)...aXXft>
Se k.t.X. irioTEvei ep. ir.] lias confi
dence to eat. Is satisfied in
his conscience as to tlie essen
tial indifference of all kinds of
food. Two chief questions would
arise in scrupulous minds in
the early days of the Church;
(1) as to the duty of observing
distinctions of clean and unclean
food, as laid down in the Jewish
ceremonial law; (2) as to the
lawfulness of eating meat which
might have been offered in sa
crifice to an idol ; upon which
see 1 Cor. viii. throughout.
Xdxava ecroYei] As the only
certain method of avoiding the
above risk of pollution from idols.
For Xdxava, see Gen. ix. 3, lxx.
tos Xdxava x°PT0V SeSioko vpiv rd

icrOlei. ve'iTio' veTw r t
TtS et

d ecrdicov tov" fU>j
o oe mm ecrviiov tov

XIV, 2-4.

239

¦crdiovTa prj
icrdiovTa

i£ov6e- 3
JUr) KjOt-
d ©eos ydp avTov irpocreXdj3eTo. crv \
b Kpivwv dXXoTpiov o'lKeTrjv ; ™ t'Stw
Kvpicp crTrjKei r) iriirTei' crTadrjcreTai Se, SvvaTci
decisive act of acceptance at
conversion and baptism.
4. crv n's £t] Look at thy
self — what is there in thee to
give thee this right of judging?
oZke'ttjv] Not SovXov only,
but oi'kettjv (domestic). The
choice of the word adds the
thought of an impertinent in
trusion into another's household
to criticize and censure. For
olKerrjs, see, for example, Deut.
XV. 17, LXX. Kat ecrrai oZKeVrjs
crov els tov aZiova. Luke xvi. 13.
Acts x. 7, epiovrjcras Svo nov 01-
ketiov k.t.X. 1 Pet. h. 18.
Top iSia> Kvptio] It is in relation
to his own Master tliat he either
stands or falls. His own Master
is the Judge, not you, of his
error or rectitude. For o-ttjkeiv,
to remain standing, to retain
uprightness, to be stedfast, see
I Cor. xvi. 13, yprjyopevre, errrj-
Kere iv ttj iricrTei, dvSpi^ecrBe
k.t.X. Gal. v. 1. Phil. i. 27.
iv. 1. 1 Thess. ih. 8. 2 Thess.
ii. 15.

iravra. 1 Kings xxi. 2, Kal ecrrai
poi eis ktjitov Xa^dvtov. Psalm
xxxvn. 2, coo-Ei Xdxava x^-0T|S.
Prov. xv. 17, ievierpds Xaxdvcov.
Matt. xiii. 32. Mark iv. 32.
Luke xi. 42, drroSeKaTovTe to
rjSvocrpov Kal to injyavov Kal irdv
Xaxavov. 3. Efovc5ev€iTto>...KpiveTio] The
appropriate words: despise, as
absurdly scrupulous; judge, as
presumptuously indifferent. For
e^ovtfeveiv, see, for example, 1
Sam. i. 6, LXX. Sid to e^ov^eveiv
avrrjv. h. 30, d efovfrEviov pte
aripacrBrjcreTai. Luke xvhi 9,
tovs irerroiBoTas icp eavrots on
elcriv StKaiot, Kal e£ov(?evovvTas
tovs Xoiirovs. I Cor. i. 28, Kai
rd iiovBevrjpiva iieXiiaro d ©eds.
Gal. iv. 14, Kal tov rreipacrpdv
...ovk iiovBevrjcraTe ovSe iierrrv-
o-are. For Kpiveiv, see note on
ii. 1, Kpiviov.
d ©eds ydp] God, in either
case, that of the scrupulous and
that of the free, accepted him,
took him to Himself in Christ,
and thus (1) showed that he
was not to be despised, not to
be condemned ; (2) took him out
of the jurisdiction of any tribu
nal but His own. The tense of
irpoo-eXd/3ero expresses the one

o-TTjKEt rj irt7rTEt] Compare
I Cor. x. 12, coote o Sokiov ecn-d-
vat j3XeTririo pr) iricrrj.
erraBrjcreTai Se] I said, rj
irirrrei — as though tlie result of
God's judgment were doubtful in

240

npos POMAIOYS.

5 ydp b Kvpios crTrjcrai avTov. os p.ev Kpivei rjpe-
pav irap' rjpepav, os Se Kpivei iracrav rjp.epav.
6etcacrTOS ev tco ISicp i/ot irXrjpocpopelcrdco. b (ppo-
viov Trjv rjpepav Kvplcp cppovei' Kal b icrdicov

5. Or p. yap k.

tlie case supposed. But I say
more: he shall not fall; he shall
be pronounced to have preserved
his integrity, if this be the only
point at issue.
erraBrjcreTai] Shall be esta
blished. Shall be kept standing.
Matt. xii. 25, 26, irios ovv ora-
0rjo-£Tai rj /3acriXeia avrov; Mark
iii. 24. Luke xi. 18. Bev. vi.
17, tjXpW tj rjpipa rj peydXrj ttjs
opyrjs avrov [01* avnov], Kai ns
Svvarai crratfrjvai;
Swaret ydp] The power of
Christ to secure His servants in
the judgment is not affected by
these ¦ differences of opinion on
ceremonial points. For Swareiv
see 2 Cor. xiii. 3, os eZs vpds
ovk dcrtfevet, dXXd Swaret ev vptv
(the only passage in which it
occurs without variety of read
ing)^ oKvpios] That Master. From
np ZSt'io Kvpito above.
5. os pev] Another illustra
tion. The observance of the ce
remonial Law in its prescription
of holy days and seasons. See
Gal. iv. 10, rjpipas TraparTjpeicrBe
ko.1 prjvas ko.1 Kaipois Kal eviav-
tovs. Col. h. 16, pr; ovv ns
vpds Kpiverto ev /3pidcrei rj iv ird-

cret rj iv pepei eoprrjs rj vovprjvias
rj crajS/Sariov. KpivEt] Judges, accounts, reck
ons. So in Acts xhi. 46, koX
ovk diiovs Kpivere eavrovs ttjs
aitoviov £10775. xxvi. 8, ri dirto-rov
Kpiverat irap vpiv k.t.X.
irap' Tjp.epav] Side by side
with, in comparison with, and
so beyond, more than, in pre
ference to. See note on i. 25,
irapd. iracrav rj'pe'pav] Understand
iotjv, as implied in the contrast
with the clause above.
eKao-ros] Though essentially
indifferent, iliese matters require
that a Christian judgment be
exercised upon them by the indi
vidual. irXrjpocpopeicrBio] Be satisfied;
fully assured. See note on iv.
21, irXrjpoepoprjB eis.
6. d cppovtov] He who minds
the day; makes a sentiment of
it; has a thought and feeling
about it. See note on viii.
5, eppovovcriv. All iliese things
must be viewed in their religious
bearing, in ilieir aspect towards
Christ (Kvpiio cppovei, icrBiei,
ifec'.): then we shall be safe in
either decision regarding them.

XIV. 5—io.

241

Kvpicp icrdiei, eux<*pto~Tei ydp Tip Qeio- Kal b
p.rj ecrdlcov Kvpicp^ovK^ecrdiei Kal evx<*ptcrTei Tco
Qecp. ovSels ydp rjpiiov eavTip £»;, Kal ovSels 7<M>*^
eavTip dirodvrjcrKet. idv Te ydp ^copiev, Tip Kvpiio 8
<£wp.ev, iav Te diroOvrjcrKiopiev, Tip Kvpicp diro-s/jjU*
6vr]tTKop.ev. idv Te ovv ^wpev idv Te dirodvrjarKco-
pev, tov Kvpiov icrpiev. els tovto yap XpierTos g
diredavev Kal efycrev 'iva Kal veKpiov Kal ^wvrcov
Kvpievcrrj. crv Se t'i Kpiveis tov dSeXcpov crov ; /; io
8. Or idv re airo8vr)aKop.ev (twice).

Kvpiio... Kvpiio] In relation to
a Master. eixaparrel yap] For he gives
thanks. As he shows by giving
thanks. ko.1 d prj EcroYcov] Even the scru
pulous man, who refrains from
this or tlwit kind of food, or who
eats only lierbs, still thanks God
over his scantier meal, and by so
doing acknowledges his relation
to Another. Kvpiio ovk eo-Biei] In relation
to a Master (with distinct refer
ence to Christ) he refrains from
eating, and none the less gives
thanks to God.
7, 8. ovSels ydp... drroBvrjo'KO-
pev] This reference of everything,
not 'to himself, but to another —
this relation to another, even
Christ — is the characteristic of a
Christian both in his life and in
his death. 8. edv te ovv £iopev] And the

necessary inference from this re
ference and relation to another,
is, that we belong to that other.
Death itself does not break the
tie. In life and in death we
are His.
g. els tovto ydp] A result
which was the direct object of the
death and resurrection of Christ,
and which consequently He will
not now frustrate.
diriBavev Kal efrjcrev] Bev. i.
1 8, iyevdprjv veKpds Kai iSoii £iov
dpi els tovs aiiovas nov aiiovtov.
The tense of e£rjcrev points to the
moment of resurrection.
Kvpievcrrj] Gen. iii. 16, Lxx.
Kal avrds o-ov Kvpievcrei. 2 Chron.
XX. 6, Kal crv KvptEVEts irao-iov nov
jiacriXeiiov nov iBviov. Dan. ii.
39, Kal /3acrtX£t'a TpiTTj...rj Kvpiev-
crei irdcrrjs rrjs yrjs. See note on
vi. 9, Kvpievei.
io. crii Se ti] This relation
to Christ is inconsistent with any

242

IIP02 PfMAIOYS.

Kal crv Tt i^ovdeveis tov dSeXcpov crov ; iravTes
1 1 yap irapacrTrjcropieda Tip firjpaTi tov Qeov. ye
ypaiTTai ydp, Zio iyco, Xeyei Kvpios, oti iptot

AajU*

similar relation to man. We can
not belong, we cannot be account
able in the highest sense, to more
than one Person.
crv Se] That is, d pr) icrBltov, 6
eppoviov rrjv rjpipav, &c. The man
not yet emancipated in conscience
from the ceremonial yoke.
rj Kat crv] That is, d icrOiiov, 6
prj eppoviov, &C The more enlight
ened Christian.
irapacrTrjcropeBa] We shall pre
sent ourselves beside, at, before
(see note on ii ii, irapd). Com
pare 2 Cor. v. IO, cpavepioBrjvai
Sei epirpocrBev tov ftyparos tov
Xpio-rov. See note on vi. 13,
irapicrrdveTe.. .irapaerrrjcraTe.
/3rj'pan] Found in the two
senses, of (1) a step, as in Deut.
ii. 5, LXX. ovSe Prjpa iroSds. Ec
clus. xix. 30, {SrjpaTa avBpioirov
dvayyeXel rd irepl airov. xiv. 9.
Acts vh. 5; (2) a stage, as in
Nehem. vih. 4, eirl ftrjparos ivXi-
vov k.t.X. or tribunal; in Matt.
xxvii. 19. John xix. 13. Acts
xii. 21. xviii. 12, 16, 17, ep-
irpoo-Bev tov /Jrjparos. xxv. 6,
10, 17, Eirl rov /3rj'paTOS Kat'o-apos
tOTOJS eipt K.T.X.
11. yeypairrai ydp] Isai. xiv.
23, 24, LXX. Kar ipavrov dp-
vvio... on epoi Kaptpei irav ydvv,
Kai opelrai iracra yXioo-o-a tov ©edv.
Zio eyid... on] If this phrase
stood alone, we might under

stand it to mean, / live, because,
&c, that is, My life depends upon,
I stake my existence upon, the
truth of the following statement.
But an examination of paral
lel passages gives us variations
which could not thus be ex
plained. For instance, Num.
xiv. 28, LXX. £10 eyid, Xeyei Kvpios,
el pirj... ovTioiroirjcrto vpiv. I Sam.
xix. 6, £rj Kvpios, ei dirooWeirat.
Ezek. v. 1 1, £10 Eyid, Xeyei 'ASiovat
Kvpios, e? prj... Kal iyio arrtocro-
pai ere k.t.X. xiv. 16, 18, 20,
£10 eyid, eZ...£to iyio, ov prj pvertov-
Tai viovs...£io Eyed, idv viol tj Bv-
yaripes viroXeicpBiocnv. avrois k.t.X.
xvii. 16, £10 eyid. ..Eav prj k.t.X.
XXXl'ii. II, £10 eyed... 0 v /3o vXopai
k.t.X. xxxv. 11, tfi iyio, Xiyei
Kvpios Kvpios, Kal iroirjcrio iv croi
k.t.X. We must therefore re
gard the £10 Eyid as a detached
clause, meaning, By my life, As
I live. The e! or idv in the
above quotations implies (as in
the Hebrew) a suppressed clause,
ov £co, or ov iriords dpi, to ex
plain the negative sense which
they convey. The on in this
place is that, not because, de
pending on dpvvio in the passage
quoted from Isaiah. Compare,
for like phrases of asseveration
(with on), 2 Cor. i. 18, ttio-tos
Se o ©eds, on d Xoyos rjpiov d
irpos vpds ovk eo-nv val Kat ov.

XIV. ii— 14.

243

Kap.ypei irav yovv Kal iracra yXioercra e£o-
pioXoyrjcreTai Tip Qeip. dpa etcatTTOs rjpiidv 12
irepl iavTov Xoyov diroScocrei ™ 0eaJ.
j^ ,, MrjKeTi ovv dXXrjXovs Kpivcopiev, dXXa tovto i 3
KfivaTe piaXXov, to pr) Tidevai irpbcrKoppia Tip
dSeXcpcp ij crKavSaXov. olSa Kal ireireicrpiai iv 14
11. Or ef . ir. y\. 12. Or a. ovv e. Or X. fftocrci. Or omit rifi Oeif.

xi. 10, ecttiv dXrj^Eia Xpicrrov iv
ipoi, oti tj Kavxrjo-is avTTj ov cppa-
yrjo-ETai k.t.X.
spol Kapipei irdv ydw] In
token of submission. The verb
is used intransitively here and
in Phil. ii. 10; transitively in
xi. 4, and Eph. ih. 14. See note
on xi. 4, eKaptj/av ydw.
iioixoXoyrjareTai] Shall tell out
its acknowledgments; whether
in the form of confession, as in
Matt. iii. 6. Mark i. 5. Acts xix.
18. Jamesv. i6;orofprai«e,asin
xv. 9. Matt. xi. 25. Lukex. 21.
Verse 1 2 makes the former the
predominant sense here, as in
Phil. h. 11 the same word is
used (in allusion to the same
passage of Isaiah xiv.) rather in
the other sense : iiopoXoyrjcrrrrai
on Kvpios 'Irjo-ovs Xpioros.
12. dpa] X. 17, dpa tj iricrns
ii okotjs. Luke xi. 48, dpa
pdprvpis icrre k.t.X. I Cor. xv.
18, dpa Kat oi KOiprjBivTes iv
Xpto-rw dirtoXovro. 2 Cor. vii.
12. Heb. iv. 9, dpa diroXEtirETOi
craj3j8ancrpos k.t.X.
irepl lavrov] About himself,
not about his neighbours. There

fore (1) let him take heed to his
own conduct: (2) let him refrain
from censuring another's.
Xdyov diroSido-Ei] Matt. xii.
36, diroSidcrovcriv irepl avrov Xd
yov ev rjpipa Kpicreios. Acts xix.
40, diroSovvai Xdyov irepi ttjs crv-
crTpocprjs Tavrrjs. Heb. xih. 17,10s
Xdyov diroSidcrovTes. I Pet. iv. 5,
ot drroSidcrovo-iv Xdyov np eroiptos
exovri KpTvat £iovTas Kal veKpovs.
The converse of aiTEtv Xdyov in
1 Pet. hi. 15.
13. dXXd tovto] But if you
must be judges, let this be your
judgment — not to place a stum
blingblock in your brother's way.
The tense of Kpivare expresses
once for all; as that of Kpivtopev
(above) denotes habitually.
irpdcrKoppa] See note on ix.
32, irpocriKO\j/av . . .irpocrKopparos.
no d8eXc/>cp] Him who is a
brother. Your brotlier.
o-KavSaXov] See note on ix.
33, o-KavSaXov. 14. Kal ireireurpai] See note
on vih. 38, iriireicrpai ydp on.
ev Kvpiio] As one included in
Christ, and exercising that union
in the particular judgment here

244

nPOS PQMAIOYS.

Kvpicp 'Irjcrov oti ovSev kolvov Si avTov' et pirj Tip
15 Xoyi^opevio ti koivov elvai, iKeivip koivov. ei yap
Sid fiptopa b dSeXcpbs crov XvireiTai, ovkcti KaTa
dydirrjv irepiiraTeis. prj tio fipwp.aTi crov iKelvov

expressed. See notes on vi. 11,
EV XpiOTU) 'I7JO-OV. ix. I, EV
XpiOTlp. koivov] Open to all, as dyios
is set apart for God. Hence un
holy, defiled. 1 Mace. i. 47, 62,
Kal 0VEIV VEia Kal kttjvtj Koiva...
Kal coxvpidflrjcrav ev avrois tov prj
cpayeiv Kotvd. Mark vii. 2, koi-
vais xePcr"/. Acts x. 14, 28,
koivov Kal aKaBaprov. xi 8. Heb.
X. 29, to aTpa ttjs SiaBrJKrjs koi
vov rjyrjo-dpevos, iv to rjyido-^rj.
Bev. xxi. 27, ov prj elcreXBrj els
avrrjv irdv koivov Kal d iroitov
pSiXvypa Kal \j/evSos. Thus the
verb koivovv, to defile. Matt. xv.
11. Mark vii. 15, die. Acts xxi.
28. Heb. ix. 13.
ovSev k. St' avTov] Nothing
is unclean by means of itself.
Nothing has any intrinsic or
essential pollution. Explained
and limited by Mark vii. 15, ov
Sev eotiv eitoBev tov avBpioirov
eicriropevdpevov eis airov o Svva
rai avrov Koivioo-ai. In matters
of ceremonial observance, defile
ment is not essential (Si avrov)
but relative (eKeivio).
ei prj] Except. Only. But
with this exception. But you
must add this exception. Com
pare I Cor. vii. 17, e? prj eKa'-
crTft) cos ipepicrev d Kypios... ovtios

irepiirareino. Gal. i. 7> £' PV
Ttves eicrtv oi rapao-o-ovres vpds.
15. eZ ydp] And that rela
tive defilement must be respect
ed in your conduct; for, &c.
Though you may not share the
scruple, you must regard it ;for,
if you, for the sake of your own
gratification, hurt or wound an-
ot/ier, you break the law of
charity. Sid jSpiopa] For the sake of
a piece of food. The absence of
the article expresses such a thing
as food ; so trifling and con
temptible a thing. It has almost
the effect of dvrl jSpioereios pids
in Heb. xh. 16.
d dSeXcpos crov] One who is
thy own brother. Added (in
sharp contrast with Sid /Jpiopa)
to aggravate the heinousness of
the sin.
XvirEirai] Is distressed, hurt,
wounded. But the clause which
follows (pr) r. /3. o\ iKelvov dirdX-
Xve k.t.X.) gives to XvirEirai a
more serious aspect, as though
hurt in the sense of grieved
might pass on into hurt in the
sense of injured; injured by
being induced to follow the ex
ample of indifference to scruples
before the conscience has ac
cepted the principle.

XIV. 15—17.

245

diroXXve virep ov XpicrTos dwedavev. fur) fiXaar- 16
,<pr]pieicT6it) ovv vpiiov tq^ ayavovf^ov ydp icTTiv rj 17
QacnXela tov Qeov fipiocris Kal irocris, a'AAa
StKaioavvrj Kal eiprjvri Kal XaP^ ev TvevpiaTi

diro'XXve] Become tlie Apol-
lyon of. Bev. ix. 11, ev ttj
EXXtjviktj ovopa exei 'AiroXXvtov.
An awful warning as to the
effect of wounding a conscience
even in small matters. See 1
Cor. viii. 10, 11, ovx! y o-vvei-
Srjo-is avrov ao-#£Vovs ovros oZkoSo-
prj&rjcreTai els to rd EiScoXdoVra
icr&ieiv ; arroXXvrai yap d dcrBevtov
iv rfj crrj yvtocrei, d dSeXcpos Si' dv
Xpicrros airiBavev.
16. pr) pXaercfirjpeicrBio] The
place of vpiov makes it emphatic :
the blessing which you, who are
enlightened as to the true breadth
and compass of tlie Christian
liberty, enjoy in all such matters.
Let not this which is in itself so
good and comfortable a thing be
exposed to reproach and censure,
by being obtruded upon the no
tice of others who are not yet
ripe for it. See 1 Cor. x. 29,
tva ti ydp rj iXevBepia pov Kpi-
verai vird aXXrjs crweiSrjcreios ;
^XacreprjpeicrBto] See I Cor.
X. 30, d iyio xdptn perixio, ti
PXacrcprjpovpai virep ov iyio ev-
yapicrTto ; If by God's favour
to me (in enlightening my con
science) I am able to partake
without scruple of any kind of
food, why am I to expose myself
to blame and reproach in my

use of that for which I give
tlianks ? Tliere is a sort of jar
and discord between my thanks
giving and the bystander's re-
proacfies, which I ought by all
means to avoid. For /3Xao-<prj-
peicrBai in this sense, see ih. 8,
Ka0ids ftXacrcprjpovpeBa k.t.X. I
Tim. vi. I, tva prj... rj SiSao-KaXia
j3Xao-cprjpTjrat. Tit. ii. 5, tva prj
o Xoyos tov ©eov j3Xacrc/>rjpTjTai.
2 Pet. h. 2, Si ovs rj dSds ttjs
aXrj(7eias pXacrcprjprjBTJcreTai.
vpiov to dyadov] Equivalent
to rj iiovcria vpiov in I Cor, viii.
9, to rj err) yviocris in 1 Cor. viii.
n, and to rj eXev^epta pov in
1 Cor. x. 29.
17. ov ydp ecrnv] It is
not necessary — it is not worth
while — for, cfec. This is not tlie
essence of the Gospel, this free
dom to eat and to drink: the
kingdom of God is something
higher than this.
rj fiacriXeia k.t.X.] Luke xvh.
21, iSoii yap rj /3acnXeia rov ©eov
evros vptov icrriv.
jSpiocns Kal irdors] Col. ii. 16,
pr) ovv tis vpds Kpiverto iv Ppiocrei
rj iv iroaei k.t.X.
elprjvrj k. x- ev irvEvpan] Gal. .
v. 22, d Se Kapiros rov irvEvpards
ecrnv dydmj, X"-?^ elprjvrj k.t.X.

246

nPOS PfiMAIOYS.

1 8 ay lip. b ydp iv tovtio SovXeviov Tip XpicrTcp
evdpecTTOs tw QecS Kal SoKipios toTs dvdpcoirois.
(io dpa ovv Ta Trjs elprjvrjs SiioKiopiev Kal Ta Trjs oiko-
20 Sopfjs Trjs eis dXXrjXovs. p.r) eveKev (3pcop.aTOs
KaTaXve to epyov tov Qeov. irdvTa p.ev tca-

iS. Or omit the former t£.

19. Or SiioKopev.

ev irvevpari dyiio] Inside (as
their home or atmosphere or con
taining element) a irvevpa ayiov.
See notes on v. 5, Std irvevparos
ayiov. ix. 1, ev irvevpari dyito.
18. ev rov'rip] Herein. In
this matter. In the pursuit and
exercisj of these spiritual graces.
Acts xxiv. 1 6, ev rovrip Kai avrds
acrK<Z airpoo-KOirov avveiSrjcnv e^eiv
irpds rdv ©edv Kal tovs dvdpioirovs
Std iravros. evdpeoros] See note on xii. 1,
evdpeaTov. SoKipos tois dv^pidirots] By
the gentleness and beauty of
his character. See Luke ii. 52,
Kal Irjo-ovs TpoeKoirTev...xdpiri
irapd ©eip Kal avBpioirois. I Pet.
hi. 13, Kal n's d KaKidcriov vpds
edv tov ayaflov £tjXcoto! yevrjcr&e ;
For SoKipos, see xvi. 10, tov Sd-
Ktpov ev Xpto-np. Also note on
i. 28, iSoKipacrav.
19. dpa ovv] See note on
vii. 3, apa ovv.
SiioKtopev] See note on ix.
30, Sift)Kovra...KaTe'Xaj8ev.
oiKoSoprjs ttjs k.t.X.] Mu
tual improvement. From the
frequent application of the term

house or temple to Christians
collectively (as 1 Cor. iii. 17)
and individually (as 1 Cor. vi.
19), the figure of building is
naturally used to express their
improvement and advancement
in the Christian life. For ex
ample, Eph. ii. 22, ev <5 Kal vpEts
crwoiKo8opEto-0£ (are in process
of building up together) els Karoi-
Krjrrjpiov tov ®eov iv irvevpari.
See xv. 2, eZs to dya0dv irpos oiko-
Soprjv. 1 Cor. xiv. 3, 5, 12, 26,
dv^pcoTrots XaXsi o'lKoSoprjv . . . tva
tj iKKXrjcria olKoSoprjv Xa/3rj...
iravra irpds olKoSoprjv yivicrBto.
2 Cor. x. 8, eZs o'lKoSoprjv Kal ovk
ds KaBaipecnv vpiov. xh. 19.
xhi. 10. Eph. iv. 12, 16, 29,
eis olKoSoprjv tov utoparos tov
XpiOTOV K.T.X.
tjjs eZs dXXrjXovs] Compare
i. 1 2, Sia ttjs ev aXXrjXois irioreios.
20. evekev j3pidpan>s] See
note on verse 15, Std /3piopa.
KaTaXvs] Perhaps suggested
by oiKoSoprjs above, Xvetv or Kara-
Xv'eiv being the exact opposite
of 0'iKoSopeiv. See John ii. 19,
20, Xvo-are rov vaov tovtov...
TecrcrepaKovra ko.1 ei erecnv iokj-

XIV. 18—22.

247

vapa, a'AAa KaKov tco dvdpcoirip Tip Sid irpocrKop.-
piaTOs iudiovTi. KaXov to p.r) cpayeiv Kpea prjSe 21
irieiv olvov pirjSe iv to b dSeXcpbs crov irpocrKO-
iTTei. crv iticttiv rjv e^ets KaTa creavTOv eve 22
22. Or ir. ex"*' (or ir. ex«s;) it.

SoprjBrj d vads ovros. Gal. h. 18,
Et yap d KaTEXvo-a ravra 7rdXtv
oikoSojxio K.T.X.
to Ipyov tov ©eov] Explained
by Phil. i. 6, d ivapidpevos iv
vpiv epyov dya&dv imreXicrei k.t.X.
See also 1 Cor. iii. g, ©eov ydp
icrpev crvvepyot. ..©eov ohcoSopg
icrre. To wound the weak con
science in the nuinner spoken of
is to thwart and eventually to
destroy tlie good work which God
had begun in that soul.
iravra pev KaBapa] Limited as
above : see note on verse 14,
ovSev koivov St avrov.
dXXd KaKov] But woe to the
man whose disregard of ceremo
nial rules puts a snare in ano
ther's way.
Sid 7rpoo-KoppaTos] Through,
amidst, in a state of, offence.
Who so eats as to cause an
impediment or snare to anotlier.
See note on ii. 27, Std ypdp,-
paros. 2 1 . KaXdv to p.7j] It is well
to forego anything — the most in
nocent enjoyments, the very ne
cessaries, of life, — if the use of
lliem can by possibility wound
tlie conscience or injure tlie soul
of another. 1 Cor. vih. 13, eZ
jipiopa 0"Kav8aXi£ei tov dSeXcpdv

pov, ov prj c/Sdyto Kpea eZs tov
aiiova, tva pirj tov dSeXcpdv pov
o-KavSaXio-io. The form Kpsa (or
Kpiara), common in the Septua
gint, occurs only in these two
places of the New Testament.
P.tjSe ev to] Nor (to do) any
thing lolierein thy brother stum
bles. (The words added in the
received text, tj crKavSaXi£erai tj
a'cr^evet, though not without
strong support, are probably a
gloss.) The force of e'v is best
seen by an inversion of the ren
dering : anything which involves
(contains in itself) thy brother's
fall. In 1 Cor. x. 31, the iroieiv
(here understood) is expressed:
eire ovv icrBiere eire irivere eire ti
iroielre k.t.X. For the sense of
irpoerKoirrei, compare I Cor. viii.
9, pXiirere Se prj irios tj iiovaia
vpiov avrrj irpdcrKoppa yivrjrai rots
dcr&eviaiv. See also note on ix.
3 2, irpocreKotj/av . . . irpoo-KoppaTOs.
22. crv] The man of Chris
tian freedom: the r; Kal o-v of
verse 10.
ov in'o-Tiv] Your faith is
strong. You have none of these
weak scruples. Enjoy then the
blessing which God has thus
given you. But enjoy it Kara
creavrov, not obtruding it upon

248

npoz pnMAioYs.

evioiriov tov Qeov. piaKapios b p.r) Kpiviov eavTOV
23 ev 10 SoKipd^ei. 6 Se SiaKpivopevos idv cpayri
KaTaKeKpiTai, oti ovk iK irtcrTeios' irav Se b
ovk eK irtcrTeios dpiapTia icrTiv.
XV. 1 'OcpeiXopiev Se rjpieis ol SvvaTol Ta dcrdevrj-

others : and enjoy it iviomov tov
©eov, as one who must give
account. iricrnv] Confidence. See irtcr-
tevei in verse 2, and iricrreios in
verse 23.
rjv exeis] Observe the alter
native reading, which omits rjv,
and reads either excis" or e^eis ;
Kara crEavro'v] As regards
thyself On thine own part.
By thyself and to thyself. See
Acts xxviii. 16, iireTpdirrj np
TlavXft) piveiv KaB' iavrdv k.t.X.
paKapios 0 prj] And happy is
he who has no misgivings, no
self-accusing and self condemn
ing thoughts, in the matter of
that which he approves; of that
which he professes to think law
ful and to do without scruple.
Happy he whose practice, in the
discarding of observances, does
not outrun his convictions. For
npiveiv in the sense (given it by
the context) of condemning,
compare, for example, John vii.
51. Acts xiii. 27. See note on
ii. 1, Kpivtov. For SoKipd££iv,
see note on i. 28, iSoKipao-av.
23. d Se SiaKpivdpEvos] He
who doubts : see note on iv. 20,
8iEKpi#rj.

KaraKEKpirai] Is already (by
the very act of eating) condemn
ed. Compare John hi. 18, d
pr) mcrreviov rjSrj KiKpnai. See
note on vii. 2, KaTrjpyrjrai airo.
iK irioTEtos] Out of (as the
result of) confidence : that is,
with the full conviction that he
is doing right.
rrav Si] And (not only this
particular act, but) everything
which is not done out of a con
viction that it is right is sin.
XV. I. 'OcfreiXopev Se]
Closely connected with the fore
going chapter. See xiv. 1, tov
Se do-0£vovvra ttj iricrTei irpocrXap-
paveoBe k.t.X.
ot Swaroi. ..nov aSvvdnov]
Persons of strong and weak
faith; enlightened or unenlight
ened as to the extent of our
Christian freedom. For appli
cations of the words Swards and
dSvvaTos to persons, as here, see,
for example, 2 Cor. xii. 10, drav
yap dcrBevio, Tore Swards elpi.
xiii 9, xaipopev ydp orav rjpels
acrBeviopev vpeis Se Swarot rjTe.
Acts xiv. 8, Kat ns dvrjp iv
Avcrrpois aSvvaros rols iroaiv
iKaBrjro.

XIV. 23— XV. 4.

249

paTa tiov dSvvaTiov /3ao"Ta£eti/ Kal pr) eavTois
dpecTKeiv. etcao"Tos rjpiov Tip irXrjcriov dpecrKeTco 2
ets to dyadov irpos o'lKoSoprjv. Kal ydp d_ Xpi- 3 _ gp&- ¦
cttos oi>x eavTcp rjpecrev, a'AAa /cantos yeypa- A'
iTTai, Ol bveiSicrpiol tiov bveiSi^bvTiov ere ^*
iireirecrav iir ipie. ocra ydp irpoeypdcprj, eis 4
Trjv rjpieTepav SiSacrKaXiav iypdcprj, 'iva Std Trjs

/3acrTd£eiv] Matt. vih. 17,
avrds rds do-Seveias rjpiov eXa/3ev
Kat rds vdcrovs ij3derracrev. Gal.
vi. 2, aXXrjXtov rd jSaprj jSacrrd-
£ere. 2. np irXrjcriov dpeo-Keno] I
Cor. X. 33, Kadtds Kayo) irdvra
iracnv dpicrKio, prj £rjnov to ipav-
tov crvptpopov dXXd to tiov iroX
Xiov tva crcofliocriv. In any other
sense than this (eis to dyafldv...
Tpos oZKoSop.rjv...iva o-cofiiocriv) he
disclaims and forbids pleasing
men: Gal. i 10, et en dvBpto-
irois rjpeaKOV, Xpiorov SovXos ovk
dv rjprjv. Eph. vi. 6, pr; Kar
dcpBaXpoSovXeiav ojs dvBptoTrdpe-
ctkoi. I Thess. h. 4, ovrcos Xa-
XovpEV, ovx *"s avc^pioirois ape-
ctkovtes aXXa ©Eip.
Ets...Tpds] The same dis
tinction of the immediate and
ultimate object by the help of
eis and irpds, is seen in Eph. iv.
12, irpds tov Karapriapov nov
dyitov, £ts Epyov SiaKovias k.t.X.
For oiKoSoprj, see note on xiv.
19, 0'iKoSoprjs TTJS K.T.X.
3. Kal ydp d Xpiords] For
even Christ — how much less we!

dXXd KaBios] But, on the con
trary, so entirely forgot Him
self that He bore the very re
proaches which were designed for
another — even for God.
KaBios yEypairrai] Psalm lxix.
9, LXX. on d £tjXos tov oikov eov
Karecpayi pe, Kal ol oveiSicrpol
nov dvei8i£dvnov ere eireirecrov e'ir'
£p£. 4. ocra ydp] I thus apply
the above words from the Old
Testament — for, &c.
irpoeypdcprj] The verb irpo-
ypdepeiv has two uses : (1) to write
before, aforetime; as here and
Eph. hi. 3, KaBios irpoeypaij/a iv
dXt'yto k.t.X.; (2) to write forth,
publicly (as a notice or procla
mation); as Gal. iii. 1, ols Kar
oepBaXpovs 'Irjcrovs Xpicrros irpoe
ypdcprj k.t.X. and (probably, con
sidering the addition of irdXai)
Jude 4, oi iraXat irpoyeypappevoi
els tovto to Kpipa.
SiSao-KaXtav] 2 Tim. ih. 16,
iracra ypacprj BeoirveverTOS Kal
toepiXipos irpds SiSacrKaXiav k.t.X.
The word SiSacrKaXia is used, in
the New Testament, only by St

250 riPOX PftMAIOYS.
.3:fi viropiovrjs Kai Sia Trjs irapaKXrjcreios tiov ypacpwv
5 TTJ!/ eXiriSa excopiev. b Se ©eds Trjs viropiovrjs
Kat Trjs irapaKXrjcreios Scorj vpiiv to avTO eppoveiv
6 iv dXXrjXois KaTa XptcrTov 'Irjcrovv, 'iva bpioQv-
piaSov iv evl crTopaTi So^afyjTe tov Qeov Kai
xv. 4. Or omit the 2nd Sid.

Paul (except in quotation, Matt.
xv. 9. Mark vii. 7); 15 times
in the Epistles to Timothy and
Titus, and four times elsewhere.
See xii. 7, eite d SiSdo-Ktov, ev ttj
SiSacrKaXia. Also Prov. ii. 17,
LXX. ij diroXnrovcra SiSacrKaXiav
veottjtos. Isai. xxix. 13. Jer.
X. 8, iraiSEt'a paTaiorrjTtov iv av
rois ivXov icrriv.
Tva Sid rrjs] That we may
have tlie hope (which is ours as
Cli/ristians) by means of, die.
That our hope may be maintained
by, <fcc. Sid Trjs v. Kal 81a Trjs] If the
second Sid is retained, it may
be better to take nov ypacptov
as belonging to ttjs irapaKXrjcreios
only. By means of (1) that
patience (which is so essential a
Clwistian grace) and by means
of (2) that encouragement which
belongs to (is contained in) the
Scriptures. rrjv EXiriSa] See note on xh.
12, ttj iXirioi.
5. And may tlie God of (to
whom belongs; the Author and
Giver of) that patience and that
encouragement, ifec. Compare
verses 13, 33, d Se ©eos ttjs iX-

irt'Sos...d Se ©eds ttjs eiprjvrjs.
xvi. 20. 2 Cor. i. 3, d iraTrjp
tiov o'lKTippiov Kal ©eos irao"rjs
irapaKXrjcrEios. Phil. iv. 9. I
Thess. v. 23. For vrropovrj, see
note on v. 3, viropovrjv. For
irapaKXrjo-is, note on xh. 8, irapa
KaXiov. . .irapaKXrjcrei.
Siotj] Later form of Sot'rj.
Eph. i. 17. 2 Thess. hi. 16, d
Kvptos ttjs elprjvrjs Stprj vptv rrjv
elprjvrjv k.t.X. 2 Tim. i. 1 6, 1 8, Scorj
avrio d Kvpios evpelv eXeos k.t.X.
to aird cppovsiv] See note on
xii. 1 6, to aird els.
Kara] According to (the
teaching, example, and Spirit
of) Christ Jesus. See Col. h. 8,
Kai ov KaTa Xpiordv.
6. dp.o#vpaSdv] The word
occurs 11 times in the Acts;
and there only (in the New
Testament) with this exception.
iv evl crrdpaTt] See note on
X. 9, ev no crropaTi crov.
So£d£rjTE] See note on i. 21,
ESo^acrav. rov ©edv Kal irarEpa] Either,
the God and Fatlier of our Lord
(compare John xx. 17, dva/3alvio
irpos rov iraripa pov Kal iraripa
vpiov Kal ©edv pov Kal ®edv vpiov.

XV. 5-8.

251

iraTepa tov Kvpiov rjpiov 'Ir\o~ov XpicrTOv. Sid 7
irpocrXapifSavecrde dXXrjXovs, KaBios Kal b Xot-
cttos irpocreXaj3eTo vpias els So^av tov Qeov.
Xeyco yap XptcrTov Siaicovov yevecrdai ire.piTop.fjs 8
virep dXrjBeias Qeov eis to fiefiaiwcrai Tas

S. Or yeyevrjtrSai.

Eph. i. 17, O ©EOS tov Kvpiov
ijptiov 'Irjo-ov Xpicrrov) ; or Him
who is (1) God, and (2) Fatlier
of our Lord. The latter seems
more "in accordance with the
common Scripture usage.
7. irpocrXapi;8dv£O-0E] See
notes on xi. 15, irpderXrjpAJ/is.
xiv. I, irpocrXapjSdvecrBe.
koJBios Kai] We may well
slww consideration for others,
without regard to differences of
opinion or attainment, when we
think how Christ took to Him
self Jew and Gentile, men of all
races and histories, that so He
might show forth the eternal
praise of God's holy name.
irpoo-eXdj3eTo] The tense ex
presses Christ's work of re
demption as a single act of
receiving to Himself the whole
Church, of Jews and Gentiles
alike. eis Sdfav] Unto glory; mani
festation of God as tliat which
He is; especially (here) as a
God of truth (virep dXrjBeias ©eov,
verse 8). See note on iv. 20,
Sovs Soiav.
8. Xeyto ydp] For I say —
my statement is — that Christ
became a minister (servant) of

Jews and Gentiles alike; of
Jews, in vindication of God's
veracity, that He might make
good tlie promises made to the
fathers; of Gentiles, to draw
forth a world-wide acknowledg
ment of that mercy which (ac
cording to many express predic
tions of tlie Old Testament Scrip
tures) was to unite in one chorus
of praise the most diverse and
opposite conditions of mankind.
SiaKOVov] Matt. xx. 28, d vids
tov avBpioTrov ovk rjXBev SiaKovrj-
Brjvai, dXXd SiaKovijcrai ko.1 Sovvai
ttjv vjvxVv avTov Xvrpov dvil
toXXiov. Mark x. 45. Luke xxii.
27. ey<d Se ev pecrto vpiov elpl tos
d SiaKovtov. irepiToprjs] The absence of
the article lays stress on the
quality. Persons having the
clw/racteristic of circumcision.
See note on hi. 30, irepiroprjv
. . . Kal aKpojSvo-Tiav.
virep dXrjBeias ©eov] In behalf
(vindication) of truthfulness on
the part of God. The absence of
the article emphasizes the parti
cular attribute in question.
eZs to j3ej3aitoerai r. e.] See
iv. 16, eZs to eivai /3£/3aiav Trjv
irrayyeXiav.

252

npos pnMAioYX.

9 e7ra'yyeAtas tiov iraTepcov, Ta Se 'eBvrj virep
iXeovs So^dcrai tov Qeov, KaBios yeypaiTTai,
Aid tovto itop.oXoyrjcrop.ai croi iv eB-
10 vecriv Kal tco bvbpiaTi crov yjsaXto. Kai ira-
Xiv Xeyei, EvcppdvBrjTe eBvrj yueTa tov Xaov
II avTov. Kal irdXiv, Aij/etYe irdvTa Ta eBvrj
tov Kvpiov, Kal iiraivecraTcoirav avTov

ii. Or ,
ras eirayyeXias] See note on
ix. 4, ai eirayyeXiat.
nov irarEpiov] Belonging to
(that is, given to) the ancestors
of the nation. Gal. iii. 1 6, no Se
A/3padp. ippeBrjcrav at eirayyeXiai
Kal no airippan airov. See
note on ix. 5, oi itotepes. The
genitive as, for example, in Gal.
iii. 14, tj evXoyia rov Aftpadp,
explained by Heb. vii. 6, tov
EXOvra rds eirayyeXias.
9. rd Se epVtj] And SO that
the Gentiles should, ifcc. An in
complete construction, appended
to SiaKovov yevicrBai irepiroprjs,
and expressing the second half
of the work of Christ.
virep] For. On the subject of.
As in I Cor. X. 30, virep ov eyid
evxapio-Tto. Eph. i. 16. v. 20.
8o£do-ai] The tense expresses
one comprehensive act of thanks
giving on their admission once
for all into the Church of God.
For So£d£eiv, see note on i. 21,
e8o£ao-av. KaBios yeypairrai] A combina
tion of passages of the Old Tes-

ir. Xeyei.
tament in which rd eoVij (oi
Xaoi) are spoken of as partakers
of God's blessings in common
with o Xads avrov.
ye'ypairrat] Psalm, xvih. 49
(2 Sam. xxii. 50), lxx. Sid
tovto e£. croi ev eBveen, Kvpie, Kat-
Tl3 K.T.X. iiopoXoyrjo-opai] See note on
xiv. 11, iiopoXoyrjererai.
Kal rio] Dative of relation.
In honour of.
dvdpan] See note on i. 5,
dvdpaTOs. ,
i/raXio] 1 Cor. xiv. 15, if/aXio
no irvevpari, ij/aXto [Se] Kal Top vot.
Eph. v. 19. James v. 13.
10. Xeyei] Deut. xxxii. 43,
LXX. evc^pdv^TjTE] Luke xv. 32, EV-
eppavBrjvai Se Kal xaPrlvaL «®«.
Acts h. 26 (from Psalm xvi. 9,
LXX.), rjveppavBrj pov rj KapSia Kal
rjyaXXidcraTo rj yXiocrcra pov.
11. koi irdXiv] Psalm cx vii.
I, LXX. aivEtTE tov Kvpiov iravra
Ta eBvrj, iiraivicraTe airov iravTes
01 Xaoi.

XV. 9—14- 253
iravTes ol Xaoi. Kal iraXiv 'Hcatas Ae'^et, 12
>'T?_  t t ' v> ^ >T ' \ « f '
EjCTTai 77 ot^a tov iecrcrai, Kai o avicrTa-
pievos apx^tv iBvcov iir' avTco eBvrj eXirtov-
criv. b Se ©eds ttjs eA7rt'Sos irXrjpiocrai vpias 13
iracrrjs xaP^ K0" eipnvrjs iv tco iricneveiv, els
to irepicrcreveiv vpias iv Trj iXiriSi iv Svvdpiei
irvevpiaTos dyiov. g/.j:?
-x IIe7reto"fUai Se, aSeXcpoi p.ov, Kal avTos iyio 14
7reot vpicov, oti Kal aiiTol piecrToi icrTe dyaBcocrv-

12. Xeyei] Isai. xi 10, lxx.
Kat Eorat ev ttj rjpipa ekeivtj tj
pt'£a k.t.X
rj pt£a tov 'Iecrcrai] Bev. v.
5, rj pi£a AavEiS. xxii. 16, Eyed
eip.1 rj pi£a Kal to yEVOS AavEt'S.
It seems doubtful whether pi£a
is here used for the produce of
the root (compare Isai. xi. 1 with
10, e^EXEvo-Erai pd/S8os eK rrjs
pt'£rjs 'Iecrcrai, Kat av0os eK ttjs
/5i£tjs avaj3rjereTai...Kal ecrrai iv
ttj rjpepa iKeivrj rj pit,a tov 'Iecrcrai
k.t.X); or whether in its proper
sense of stock or origin, marking
Christ as no less the Creator
than the Offspring, the Lord as
well as the Son of David (Matt.
xxh. 42 — 46).
dviardp.evos] Heb. vii. 11,
15, erepov dvicrracrBai lepia...dv-
icrrarat ispEvs erepos.
13. ttjs EXirtSos.-.Trj eXiti'Si]
The choice of the particular
grace may be suggested by eXiti-
ovo-tv in verse 12. Of that hope.
In that hope.

irspio-o-EvEiv] See note on iii.
7, iirepiercrevcrev. iv Suva'pet] In (as its region
or atmosphere) a power belong
ing to a irvevpa dyiov. See note
on v. 5, Sid irvevparos dyiov.
14. Kal avrds eyid] Even I
myself: though I thus write as
if you needed these gifts. Heb.
vi 9, ireireicrpeBa Se 7rep! vpcov,
ayairrrroi, rd Kpeicrcrova Kal exd-
peva crtoTrjpias, ei Kal ovtios XaXov-
pev. ko.1 avroi] Even yourselves;
before the utterance of these
prayers for you.
p,Eo-Tot£o-TE] See note on i. 29,
Pecttov's. Add James iii. 17, rj
Se avioBev crocpia...peemj eXeovs
Kal Kapiriav dyaBiov.
dya&ocrvvrjs] Psalm xxxviii.
20, LXX. ot aVTOiroSiSovres KaKa
avrt dya^tov evSii/3aXXov pe, iirei
KareSiiOKov dyaBtoo-vvrjv. Iii. 3,
rjyairrjcras KaKt'av V7rcp ayaBtocrv-
vrjv. Gal. v. 22, d Se Kapiros
rov irvevparos ecrnv... xptjoto'ttjs,

254

riPOS PfiMAlOYS.

«vtjs, ireirXrjpiopevoi irdcrrjs yvcocrecos, Svvap.evoi Kai
1 5 dXXrjXovs vovBeTeiv. ToXprjpoTepcos Se eypayp-a
vpiv diro pepovs, cos iiravapiipvrjcrKcov vpds Sia
16 Trjv x^Plv T^v SoBeicrdv poi viro tov Qeov eis to
elvai pe XeiTOvpyov XptcrTov 'Irjcrov eis Ta eBvrj,
lepovpyovvTa to evayyeXiov tov Qeov, 'iva ye
— -_ t — £.Si~^.1. Ilif \$. Or roXpripSrepov.

dyaBtocrvvrj. Eph. v. g, d ydp
Kapiros rov cpioros iv irdcrrj dya-
Btocrvvg. 2 Thess. i. II, iracrav
EvSoKtav dya^iocrvvTjs (all good
pleasure of goodness ; that is, all
that goodness which is pleasing
to Him). ireirXrjpiopevoi] See note on
i. 29, ireirXrjptopevovs.
Kai dXXr/Xovs] Not only your
selves, but one another also.
vovBerelv] Acts xx. 31, peTa
SaKpviov vov0eTidv eva eKaarov. I
Cor. iv. 14, ids riKva pov dya-
irrjrd vov^eno. Col. i. 28. hi. 16.
1 Thess. v. 12, 14. 2 Thess. iii.
15, vov^ereire cos dSeXcpdv.
15. ToXprjporepios] The more
boldly on this very account;
namely, because of your large
endowment with the grace of
God. eypa\f/a] In the present letter;
as in 1 Cor. v. 11. ix. 15. Gal.
vi. 11. Philem. 19, 21. 1 Pet.
v. 12. 1 John ii. 14, 21, 26. v.
13- ,
diro pepovs] In some degree.
Connect with * roXprjpoTeptos.
Compare verse 24. See note on

xi. 25, airo pepovs.
tos iiravapipvrjo-Ktov] As fur
ther reminding you. By way of
an additional reminder to you.
I am not teaching, I am remind
ing you; nor even reminding
you as of a thing forgotten, but
as of a thing already in your
mind. This (classical) double
compound occurs only here in
Scripture. For the sense, com
pare 2 Pet. i 12, 810 peXXrjcrto del
vpds viropipvrjo-Keiv irepl tovtiov,
Kairrep EiSdras Kal io-Trjpiypivovs
iv ttj irapovayj dXrjBeia. hi. I,
Tavrrjv tjStj, dyairrjroi, Sevripav
vpiv ypdcpio EiricrToXrjv, ev ats Sie-
yeipoo vpiiov iv viropvrjcrei Trjv eZXi-
Kpivrj Sidvoiav.
Sid ttjv x^Plvi Because of the
grace, die. In virtue of my spe
cial commission to tlie Gentiles.
See notes on i. 5, x"P'v Kal diro-
UToXrjv. xh. 3, Std ttjs x^ptros.
16. XfiTovpydv] See note on
xiii. 6, Xeirovpyoi.
tspovpyowra] Properly, per
forming sacred rites. Here rd
EvayyE'Xiov (by a very common
application of the cognate accu-

XV. 15— 1 8.

255

vrjTai »j irpocrcpopd tiov iBvcov ev7rpocrSeKTos ,
rjyiacrpievtj iv irvevpaTi dyico. e^co ovv Trjv Kav-lj
X*lo-iv iv XptfTTw 'Irjcrov Ta irpos tov Qeov. ov 18
yap ToXprjcrco ti XaXeiv tov ov KaTrjpyacraTO

1 8. Or roXpto.

sative) defines the nature of
those rites : offering up the Gos
pel as my sacrifice. Compare i.
9, a> Xarpevio iv np irvevpari pov
iv Tip evayyeXtcp tov vtov avrov.
tva yevTjrat] The Apostle's
thought now turns to the result
and issue of his life-long sacri
fice; namely, the presentation
to God, at the last day, of the
Gentile body converted and
saved. The tense of yivrjrai
shows that the irpocrcpopd is not
a continuous process, but a sin
gle act.tj irpocrcpopa] Equivalent here
to iraptcrrdvetv in 2 Cor. iv. 14,
Kal rjpds crvv 'Irjo-ov eyepei Kat
irapacrnjcrei crvv vpiv. xi. 2, ira-
paoTTjcrai no Xpicrnp. Col. 1. 22,
28, irapacrTrjcrai vpds aytovs Kat
dptdpovs Kal dveyKXrjTovs Karevio-
iriov avrov... iva irapaerrrjcrtopev
iravra dvBptoirov riXeiov iv Xpiorip.
evirpdo-SeKTos] See verse 31,
evrrpdo-SeKTOs rots dyiois. 2 Cor.
vi. 2. viii. 12. I Pet. ii. 5, ave
veyKai irvevp-anKas Bvcrias evirpocr-
Se'ktovs ©Eft).
rjyiewpivrj ev] Consecrated in,
(as the containing, embracing,
compreliending element). So
Matt. hi. II, /3airn'£to e'v vSari...
/3airricret ev Tvevpan dyitp Kal

irvpi. John xvii. 17, 19, dyiaaov
avrovs ev ttj aXrjBeia crov . . .rjyia-
crpivoi iv dXrj&eia. 1 Cor. i. 2,
rjyiacrpivois iv Xptortp 'Irjo-ov.
vh. 14, TjyiacrTai...iv Trj yvvaiKi
k.t.X. Eph. v. 26, tva avrrjv
ayiacrrj...iv prjpan. Heb. X. 29,
to aipa  ev ip rjyidcrBrj. See
notes on i. 7, kXtjtoIs dyt'ots. v.
5, Sid irvevparos dyiov. ix. I, ev
irvevpari dyiip.
17. ?xio ovv] / have then my
(rrjv) glorying — an exultation of
my own (Phil. ii. 17, ei Kal o-irev-
So/xai im rrj Bvcria Kal Xenovp-
yia ttjs iricrreios vpiov, x0'/0"' Ka'
crvyxaipio irdcnv vpiv) — but it is
in Christ Jesus, not in myself.
rd irpds tov ©edv] Heb. ii.
17, tiotos apxtepevs rd irpos tov
©edv. 18. ov ydp roXprjcrio] For I
will not presume to mention any
thing which Christ wrought not
through me. I will say nothing
of tlie labours of others : I speak
only of my own. The stress is
on ipov. Which sense of toX-
prjcrto (dare, or deign) is here to
be preferred, seems doubtful :
see note on v. 7, roXjxa.
KarrjpydcraTo] See notes on
iv. 15, KaTepyd^erai. vii. 8, kot-
rjpydo-aTO.

256

nPOS PflMAIOYS.

XpicrTos Si ipov els viraKorjv jQvcov, Xoyip Kal
19 'epyco, iv Svvdpei crrjpieiiov Kal TepaTiov, iv Svva-
piei irvevpaTos, wcttc pie diro 'lepovcraXrjp. Kai
kvkXco pexpt tov 'IXXvpiKov ireirXrjpcoKevaiyTO

19. Or irv. ayiov.

els viraKorjv Iflviov] Unto obe
dience of (on the part of) Gen
tiles. See i. 5, aToo-roXrjv e!s
viraKorjv irio-Teios ev irdcriv tois
e0veo-iv. xvi. 26.
Xdyip Kal epytp] For Xdyip,
compare the enumeration in 1
Cor. xh. 8, 10, Xoyos crocpias...
Xoyos yvidcrecos. . .irpoeprjreia. . .yevrj
yXiocrcrcov  epprjveia yXiocrcriov.
xiv. 6, yXidcrcrais XaXcov...TJ ev
airoKaXvij/ei rj iv yvtotrei rj iv irpo-
eprjTeia rj iv SiSaxg. 2 Cor. x. 1 1,
np Xoytp 81 eirio-roXiov dirdvTES.
For Epyip, see Acts xiii. 11. xiv.
10. xvi. 18. xix. 6, 11. 1 Cor.
ii. 4) & diroSeiiei irvevparos Kal
Swdpeios. I Thess. i. 5, to evay-
yEXtov rjpiov ovk iyevrjBrj els vpds
iv Xoyio pdvov dXXd Kal iv Svvd
pei Kal iv irvevpari ay dp k.t.X.
19. ev Svvdpei... iv SvvdpEi]
In a power of (belonging to,
proved by) signs... in a power of
(belonging to, given by) the
Spirit. trrjpeiiov ko.1 TEpdrcov] Both
applied to the Christian mira
cles : ripara, with especial refer
ence to their supernatural clw>
racter; and crrjpeia, to their ob-
ject as signals of Christ.
irvEvparos] For the absence

of the article, see note on v. 5,
Sid irvEvparos dyiov.
diro 'iEpovcraXrjp] As the
common centre of all apostoli
cal operations. Isai. h. 3, lxx.
ek ydp Sttov e£eXevcr£Tai vopos,
Kal Xoyos Kvpiov ii 'lepovo-aXrjp.
The actual starting-point of St
Paul's own ministry would
rather have been given as Da
mascus, Tarsus, or Antioch.
See Acts ix. 20, 30. xi. 25, 26.
xiii. 1, 2. xiv. 26, 27. Gal. i.
17. Yet St Paul too made
Jerusalem his dcpopprj. See
Acts xviii. 22. xx. 16.
'IEpovcraXrjp] Of the two
forms, 'lepovcraXrjp and 'iEpocrd-
Xvpa, St Matthew, St Mark,
and St John prefer the latter;
St Luke and St Paul the former.
St John indeed (and probably St
Mark) never uses 'Iepovo-dXrjp,
and St Paul uses 'lepoadXvpa
only in Gal. i. 17, 18. ii. 1.
kvkXio] Mark vi. 6, irepirjyev
ras Kiopas kvkXio StSdcrKiov.
p.expt] Both axpt and pe*xpi
are used alike of place and time:
dxpt is used far more frequently
than pExpi in Scripture. See
i. 13, dxpt tov Sevpo. v. 13, 14,
axpi ydp vdpov... aird 'ASdp pi-

XV. i9—2i.

257

evayyeXiov tov XpitTToii' ovtios Se <piiXoTip.ov- 20
pievov evayyeXi^ecrBai, ovx ottov cjsvop.dcrBrj Xot-
<tto's, 'iva p.r) iir' dXXoTpiov 0£peXiov o'lKoSopco,
ccAAa' KaBcos yeypaiTTai, Ois ovk dvrjyyeXrj 21

iq. Or tjnXonpovpai.

Xpi Mtovcre'ios. Acts xhi 6, d\pi
Tldepov. xxvhi. 15, d^pi 'Ainriov
&6pov ko.1 Tpiiov Taj3epviov.
p.EXpi tov IXXvptKov] A some
what vague expression, with re
spect to (1) the particular dis
trict indicated, and (2) the ex
tent of St Paul's connection with
it. It is mentioned here as the
extreme point which he had till
now reached in the direction of
Some; but whether he had tra
versed it, or only reached its
boundary, does not appear. In
his only former visit to Europe
(Acts xvi xvii.) the history
traces him from point to point,
and excludes the idea of his
having reached IUyricum in that
journey. In Acts xx. 1, 2,
which gives the brief record of
his second tour in Europe, there
is room left for a visit to IUy
ricum or its confines : for the
words are as vague as possible,
iirjXBev iropevecrBai els MaKeSo-
vidv SieXdW Se Ta piprj EKEiva
...tjXp'ev eZs ttjv 'EXXdSa, where
he wrote this epistle.
irETXrjptoKEvat] Col. i. 25,
irXrjpiocrai tov Xdyov tov ®eov (to
complete, fulfil, satisfy ; that is,
publish fully).
20. ovtios 8e] And that I

have done this (namely, irerrXrjpio-
KEvat rd evayyiXiov) being ambi
tious to proclaim the Gospel thus
—namely, not where Christ was
yiamed, &c.
ovtios] In this way. By this
rule. On this principle. Ex
plained by ov^ drrov tovopdcrBr)
Xpicrros k.t.X.
epiXoTipovpevov] Agreeing
with pe above. The word c/>i-
XonpelcrBai, as the expression
of a Christian ambition, occurs
also in two other places : 2 Cor.
V. 9, 810 Kal epiXonpovpeBa...
evdpeerroi avrio eivai. 1 Thess.
iv. II, Kai tpiXoripelcrBai rjervxd-
£eiv Kal irpdcrcreiv rd t'Sta k. t. X.
The alternative reading (epiXon-
povpai) looks like a correction
from the more difficult construc
tion. Tva prj iir dXXdrpiov] Com
pare 2 Cor. x. 15, 16, ovk Eis rd
aperpa Kavxtopevoi iv dXXoTptots
kotois...ovk ev dXXorpt'ip Kavdvi
eZs ra eroipa KavxycracrBai.
BepiXiov] Apphed to the first
teaching of the Gospel in any
place. 1 Cor. iii. 10, ids croepds
dpxniKTtov BepiXiov eBrjKa, dX-
Xos Se eiroiKoSopei.
21. Kaflids yEypairTai] Isai.
hi. 15, lxx.

258

IIP02 PCMAIOY2.

7rept aiiTOv byjsoVTai, Kai o'l ovk aKrjKO-
acriv crvvrjcrovcr iv. £¦ j*^^*-
22 Atd teat iveKOirTopnv Ta iroXXa tov iXBeiv
23 irpos vpds' vvvl Se pirjKeTi tottov e^wv iv tois
KXipacriv tovtois, iiriiToBiav.Se 'ex<ov tov iXBeiv

21. Or ¦y.t'Oipovrcu oh ovk d. ir. ait., k.

22. Or iv. T0W6.KLS rod eX.

22. Std] That is, owing to
my exertions in preaching the
Gospel where Christ was not
known. iveKoirrdprjv] Gal. v. 7, n's
vpds EVEKOijyev ttj aXrjdeia prj
ireiBecrBai; 1 Thess. ii. 18, Tj0e-
Xrjcrapev eXfleiv irpos vpds.. -Kal
iviKoij/ev rjpas d Saravds. As
irpoKoirreiv (see note on xiii. 12,
irpoiKoi]/ev) is (1) to cut forward,
(2) to forward by cutting, (3) to
advance or make progress; so
EyKoirno is (1) to cut in, (2) to
enclose or intercept by cutting,
(3) to impede. If irpoKoirTeiv is
derived from the practice of
clearing the way for an army by
cutting down trees or other ob
stacles in its way, EyKo'irrav may
suggest the idea of an enemy
impeding the progress of an
army by trenches or barricades.
rd iroXXd] In those many re
spects which I have told you of
(i. 13). So often.
tov] The genitive after a verb
of hindering. Acts xxvii. 43,
CKioXvo-ev avrovs tov j3ovXrjparos.
23. vwt] See note on iii.
21, vvv'i.

prjKiri t. extov] Since I liave
no longer, &c. For this Hellen
istic use of pr;', see note on ii.
14, pr) exovres.
roirov] Place, space, room.
Dan. ii. 35, Kat to'itos ovx evpiBrj
avrois. Acts xxv. 16, roirov re
diroXoyias Xdj3oi. Heb. xii. 17,
peravoias ydp tottov ovx £VPel'.
See also note on xh. 19, Sore
TOTTOV. KXipao-tv] The word KXipa
is properly a slojye, and must be
traced (in its sense of clime or
region) to the apparent inclina
tion of the sky to the horizon.
It occurs, in Scripture, only
(for the reading in Judges xx.
2, lxx. seems to be an error) in
three of St Paul's Epistles be
longing to this period of his
life : 2 Cor. xi. 10, iv tois KXipa
criv ttjs Axaias. Gal. i. 21, tjX0ov
eis rd KXipara ttjs Svpias Kal ttjs
KiXiKi'as. iirnroOiav Se e^iov] See i. II,
Eiriirofldi ydp iSeiv vpds. The
form irrnroBia occurs here only.
We have iirnrdBrjcris in 2 Cor.
vii. 7, n; and E7riird0rjTos in
Phil. iv. 1.

XV. 22 — 24-

259

irpos vpias diro iKaviov eTiov, ws av iropevtopiai 24
eis ttjiv "Eiraviav — iXiri^co ydp Stairopevopievos
BeacracrBai vpias Kal dcp' iipuZv irpoirep.cpBfjvat
etcei iav vpiiov irpioTOv diro pepovs ip.irXrjcrBid.
Or itp'.
you. On leaving you. Judith
X. 15, Kal dcp' rjpiov irpoiripxj/ovcri
ere k.t.X. Notice however the
alternative reading, icp'.
irpoirepcp&rjvai] To be sent
forth. To be started on my
way. The word implies both
a friendly farewell, and escort
on the opening of a journey.
The most graphic description
of it is found in Acts xxi.
5, iieXBovres iiropevopeBa irpo-
irepirovTiov rjpas iravrtov crvv yv-
vaiiiv Kal tekvois eios e£io rrjs
irdXecos, Kal Bevres rd ydvara eirl
tov aiyiaXdv irpocrevidpevoi dirrj-
criracrdpeBa aXXrjXovs, Kal eve/3rj-
pev eZs to irXoiov, ekeivoi Se inri-
errpeij/av els rd 181a. Compare
xv. 3. xx. 38. 1 Cor. xvi. 6,
n (written in prospect of his
present stay at Corinth), tva
vpeis pe irpoirepi/iTjre ov Eav iro-
peviopai ... irporriptj/aTe Se avrov
ev elprjvrj K.T.X. 2 Cor. i. 16.
Sometimes provision for the
journey is plainly implied : Tit.
iii. 13, crirovSaiios irporrep\j/ov
Tva prjSev avrois Xeirrrj. 3 John
6, 7. eKet] Tliere, for thither. Matt.
ii. 22, eKet direXt^eiv. xvii. 20,
/j.erd/3a ev^ev eKei. John xviii.
3, epxerai eKet

2+-
airo tKavtov enov] For many
years past. Luke vhi. 27, xpdvip
iKavtp. xxiii. 8, rjv ydp ii ucavcov
Xpovtov OiXtov ISelv avrov.
24. ids dv] Whenever. 1 Cor.
xi 34, rd Se Xot— d ids av eX^io
SiaTaiopau Phh. ii. 23, tovtov
pev ovv EXirt£io iriptj/ai tos dv
dcpiSto rd irepl ipe iiavrrjs. The
sentence is interrupted by the
words eXiri£to ydp k.t.X., and not
resumed. The sense may be
gathered from verse 28, direXEv-
cropai St' vpiov eZs STaviav.
eZs ttjv STaviav] This inten
tion was not carried out before
St Paul's first imprisonment at
Borne, up to which we trace
him step by step in the Acts,
There is room for its execution
in the interval between the first
and the second imprisonment,
through which our only certain
amide is found in the Pastoral
Epistles. SiairopevdpEvos] In passing.
See verse 28, direXevo-ojaai St'
vpiov. oWo-ao-flai] To have beheld
you. To liave a sight of you.
The tense expresses a summary
act. The verb Bedo-Bai is used
by St Paul here only.
deb' vpiov] From (not by)

260

nPOS PQMAI0Y2.

25 vvvl Se iropevopai els 'lepovcraXrjp: SiaKoviav Tois
26 a7tots. eiiSoKrjcrav yap MaKeSovla Kal A^aia
idv vpiov] If (when) first I
Iw/pe been in some degree satis
fied with your company. Compare

1. 12, tovto oe ecttiv, crvvrrapa-
K.XrjBrjvai iv vpiv 81a ttjs ev aXXrj-
Xois iricrTetos.
diro pepovs] One of St Paul's
delicate touches of tenderness,
implying that his stay with
them, so far from wearying him,
would but partially satisfy his
longing after them. For the
phrase, see note on xi. 25, diro
pipovs. xv. 15.
epTXrjo-6io] Luke i. 53, iret-
vtovras EveVXrjo-ev dya#iov. vi. 25.
John vi. 12. Acts xiv. 17, ejxiti-
irXiov Tpocprjs Kat evcppoo-vvrjs ras
KapSias vpiov. The peculiarity
here is the genitive of the per
son. But the sense is clear.
25. iropevopai els lepovcra
Xrjp] This is the journey referred
to in Acts xx. 3, 16, pe'XXovti
dvayecrBai els rrjv Svptav...eo-irEV-
Sev yap, ei Svvardv eitj avrip, ttjv
rjpipav rrjs itevttjkoottjs yeveo-6?ai
eZs 'IepocrdXvpa. xxi. 15, pera Se
rds Tjpe'pas ravras eirto-Kevacra-
pevoi dve/Jaivopev eis Iepoo-o-
Xvpa. SiaKovcov tois dyiots] The
special purpose of the journey
is accidentally mentioned in
Acts xxiv. 17, eXerjpocrvvas
ironjcriov eis to eBvos pov irapeye-
voprjv Kal irpoo-cpopas. For aytos,
see note on i. 7, kXtjtois dytois.
26. evSoKijo-av] A oost-classi-

cal verb, meaning (1) to think it
well, to think fit, to be pleased,
to desire, with an infinitive; as
here, and Luke xh. 32, evSoktjo-ev
d iraTrjp vpiov Sovvai vpiv ttjv
/3acnXeiav. 1 Cor. i. 21, evSoktj-
ctev d ©eds Sid ttjs piopias tov
KTjpvypaTos crtocrai tovs iriorev-
ovras. 2 Cor. v. 8, evSokovjxev
pdXXov EKSrjprjcrai iK rov crio-
paros k.t.X. Gal. i. 15, ore 8e ev
Soktjo-ev [d ©eos] d ddjopiaas pe...
arroKaXvtj/ai tov vtov avrov iv ipoi.
Col. i. 19. 1 Thess. h. 8. ih. 1. (2)
To be well pleased with, to take
delight in, with ev, or eis, or a
simple accusative; as Matt. hi.
17, 0 vios pov o dyamjTos, ev to
EvSoKTjcra. xii. 18, o ayamjTos
pOV OV EvSoKTJO-EV TJ tyvXV P-OV.
xvii. 5. Mark in. Luke iii. 22.
I Cor. x. 5, aXX' ovk iv tois
irXeiocnv avriov rjvSdKrjcrev d ©eds.
2 Cor. xii. 10, Std evSokio ev
dcrBeveiais. 2 Thess. ii 12. Heb.
X. 6, 8, 38, oXoKavnopara Kal irEpt
apaprias ovk rroSoKijcras k.t.X.
2 Pet. i. 17, eis ov eyid evSoKrjo-a.
See note on x. 1, evSoKia.
MaKeSovta Kal 'Axaia] (1)
The same combination occurs in
Acts xix. 21, SteXJcdv rrjv MaKe-
Sovidv Kal Axaiav. I Thess. i.
7, 8, ev ttj MaxeSovia Kal iv rrj
Axaia... ov pdvov iv ttj MaKe
Sovta koX 'Axaia k.t.X. (2) For
the fact of the coUection re
ferred to, compare 1 Cor. xvi.
1 — 4. 2 Cor. viii. ix.

XV. 25-

261

Koivcoviav Tiva iroitjcracrBai els tovs tttioxovs tiov
dyiwv tiov iv 'lepovcraXrjp.. evSoKricrav yap, Kal 27
ScpeiXeTai elcriv avTiov ei yap Tois irvevpiaTi-
kois avTiov iKOiviovrjcrav Ta eBvrj, bcpeiXovcriv Kal
iv Tots erapKiKois XeiTOvpyfjarai avTois. tovto 28
ovv iiriTeXecras Kal crcppayicrapievos avTois tov

28. Or omit auras.

Koivioviav] Like KotvtovEiv (see
note on xii. 13, Koiviovovvres),
Koivtovia has the two senses of
(1) participation or communion;
either absolutely, or with nvds
or eis n of the thing in which,
and irpds nva or pera nvos of
the person (or thing personified)
with whom, that participation
exists : see Acts ii. 42, irpocrKap
TepovvTes... ttj Koivcovia. 1 Cor. i.
9, eis Koivioviav tov vlov airov.
x. 16, Koivcovia ecttIv tov aijiaros
. . . Koivtovia tov ertoparos rov Xptcr
Tov icrriv; 2 Cor. vi. 14, tis Koi
vcovia cpion irpds ctkotos; viii. 4,
ttjv Koivcoviav ttjs SiaKovias. xiii.
13, tj Koivtovia tov dyiov irvev
paros pera irdvnov vjxiov. Gal. ii.
9, Sefids eStoxav Epoi Kal Bap-
vafSa KOivtovias. Phil. i. 5, Eirl
ttj Koivtovia vpiov els to evayye
Xiov. ii. I, ei ns Koivcovia irvev
paros. hi 1 o, [ttjv] Koivioviav [nov]
iraBrjpaTiav avrov. Philem. 6, rj
Koivtovia rrjs iricrreois crov. I John
i. 3, 6, 7, Tva Kal vjxeis Koivioviav
EXTJTE peB' rjpiov Kal tj Koivtovia
Se rj rjperipa pera tov IlaTpos...
on Koivioviav exopev per avrov...
V. E.

Koivioviav exopev per aXXrjXiov.
(2) Imparting or communica
tion : as here, Koivioviav irovrj-
cracrBai els tovs tttioxovs k.t.X.
2 Cor. ix. 13, So£d£ovT£s tov
©eot eirl TTj...dTrXdrrjn rrjs Kotvto-
vtas e!s avrovs Kal els iravras-
Heb. xiii. 16, rrjs Se eviroiias Kal
KOivtovias prj imXavBdvecrBe.
27. evSoKijcrav ydp] They
thought fit, I say. Strictly, /
assert it— for they did think fit.
dipeiXerai] See i. 14, dcpei-
Xerrjs eipt.
ei ydp tois] See 1 Cor. ix. n,
el rjpEts vptv rd irvevpariKa ierrrei-
papev, piya el rjpels vjxiov Ta crap-
KiKa depicropev;
tois TVEvpanKois avriov] Those
spiritual blessings which once
were tlieirs (the Jews') only. See
xi. 17, &c.
EKOtvtdvrjo-av] Shared in. See
note on xii. 13, koiviovovvtes.
XEiTovpyrjo-ai] See note on
xhi. 6, XEirovpyot.
28. eiriTeXecras] For eirire-
Xeiv, to accomplish or complete,
see 2 Cor. vii. 1. viii. 6, n, tva
Ka0ids irpoevrjpiaTO, ovtios Kal em-

262

nPOS PfiMAIOYS.

Kapirov tovtov, direXevcropiai St' vpiiov eis ^ira-
29 viav. oiSa Se oti epxopievos irpos vpds iv irXrj-
30 pcopiaTi evXoyias XptcrTov iXevcropiai. ^ irapa
KaXio Se vpds Sid tov Kvpiov rjpiiov 'Irjcrov Xot-
o-TOt; Kal Sid Trjs dydirr\s tov- irvevpiaTOs crvva*
ywvicracT&al p.01 iv Tais irpocrevxais virep epiov
30. Or i., aot\<pol, S.
the praise of God, as in James
iii. 10, evXoyta Kal Kardpa. Bev.
vii. 12, rj evXoyia Kal rj Sdia...
rio ©eip rjpiov) passes into that
of a benediction which fulfils
itself in benefaction; whether
on the part of man (2 Cor. ix.
5, ttjv irpoeirrjyyeXpivTjv evXoyidv
vpiov), or of God (as here, and
Gal. iii. 14. Eph. i. 3, evXoyrjrds
o ©eos ko.1 irarrjp tov Kvpiov rjpiov
Irjcrov Xpiorov, d evXoyrjo-as rjpds
ev iracrrj evXoyia irvEvpariKTj ev
Tots eirovpaviois ev Xpiorip. Heb.
vi. 7. 1 Pet. ih. 9). The word
blessing comprehends all these
uses. 30. Sict. ..Siot] See note on
xii. 1, Sid.
ttjs ayamjs tov irvevparos]
The love of (belonging to) tlie
Spirit. Embracing perhaps the
two ideas, (x) felt by, and (2)
inspired by, the Holy Spirit.
crwayiovicracrBai poi] To join
your efforts with mine. See Col.
U. I, 2, tjXikov ayiova exto vrrep
vpiov... tva TrapaKXrj^too-iv ai Kap-
Siat k.t.X. iv. 12, irdvroTe dyio-
vt£dpevos virep vpiov ev Tats irpocr-
evxals tva k.t.X.

TeXecrrj els vpds Kal rrjv X°-PLV rai-
TTjv...vvvl Se Kal to irotrjcrai eirt-
TEXECraT£...TO EITlTEXEO-ai EK TOV
exeiv. Gal. iii. 3. Phil. i. 6.
Heb. viii. 5. ix. 6. 1 Pet. v. 9.
crippayicrdpevos] Having se
cured (as by the affixing of a
seal to an instrument or pos
session). See note on iv. 11,
crtppayiSa. Kapirdv] Here Kapiros is used
in the general sense of receipt
or benefit. Not perhaps with
out some deeper thought of the
future reward of true Christian
bounty; as in Phil. iv. 17, ovx
on eiri£rjrco to Sdpa, dXXd im-
£rjno tov Kapirdv tov 7rX£ovd£ovTa
eis Xdyov vpiov.
air£X£vo-opai] I shall go forth.
I shall start on another journey.
St' vpiov] 2 Cor. i. 16, Kal St'
vpiov 8ieX6,£tv eZs MokeSoviW.
29. ev] As if enveloped in,
compassed with, die.
irXrjpidpuTi] Fulness, pleni
tude. See note on xi. 12, to
irXrjpiopa avrov.
EvXoyias] The primary idea
of EvXoyta, speaking good of
another (especially applied to

XV. 2 9— XVI. 2.

263

irpos tov Qeov, 'iva pvcrBco diro tiov direiBovvTiov 31
iv ttj 'lovSaia Kal rj Siaicovia pov rj els 'lepov
craXrjp. evirpocrSeKTOS Tois dyiois yevrjTai, 'iva 32
ev XaP? e^Bcov irpos vpias Sid BeXrjpaTos Qeov
Kal crvvavairavcrcopiai vpiiv. b Se ©eos ttjs eio7j-33
vrjs peTa iravTiov vpiov dp.rjv.
HvvicTTrjpi Se vpiiv ^oij3rjv Trjv dSeXcprjv XVI. I
rjpicov, ovcrav Kal SiaKOvov Trjs iKKXrjcrias Trjs
iv Keyxp^ciis, 'iva irpocrSe^ncrBe avnrrjv ev Kvpicp 2
31. Or r) Siopotpopla p. Or r) iv 'I.
32. Or iXBio. Or 8. Kvpiov 'IrjtroO. Or omit ko.1 irvvav. vpiv,
xvi. i. Of omit Be1. Or omit Kal.

31. pvcrBio] See note on
vh. 24, pvo-erai. For the tense,
compare Luke i. 74, iK xeipds
ixBpiov pvcrBivTas. 2 Thess. ih.
2, Kal tva pvcrBiopev aird nov
droiriov Kal irovrjpmv dvBpioiriov.
2 Tim. iv. 17, Kal ippvcrBrjv iK
crrdpaTos Xeovros.
32. tva ev XaP?0 -^ eXBtov
(not eX0io) be the reading, and
Kal crwavaTravcrtopai vpiv be re
tained, the Kai must be rendered
also. c9eX7jp.aTos] When BeXrjpa
stands without the article, it
expresses an act of tlie will, a
volition. See 1 Cor. i. 1. 2 Cor.
i. 1. Eph. i. 1. Col. i. 1. iv. 12.
f o-wavairavo-copat vpiv] I may
refresh myself with you. This
double compound is found only
here, and in Isai. xi. 6, lxx. Kal
irdpSaXis o-vvavairavo-erai ipitpio.
For the sense, compare 1 Cor.

xvi. 18, aveiravcrav yap to epov
irvevpa Kal to vpiov. 2 Cor. vii.
13. Philem. 7, 20.
XVI. I. crvvicrTrjpi Se] See
note on iii. 5, o-vvio-ttjotv. For
Se, see' note on xiv. 1, tov Se.
Kai] Also. Besides her gene
ral claim as a Christian sister.
StaKovov] Not necessarily im
plying an office, but the devo
tion of a Christian woman to
the service of the poor and sick.
Compare 1 Tim. v. 10, el efevo-
Sdxrjaev, d ayiiov irdSas eviij/ev, el
6Xij3opivois irrr/pKecrev k.t.X.
KEyxpEaTs] Acts xviii. 18,
Keipdpevos iv Keyxpeats ttjv Kecpa-
Xrjv etxev ydp evxrjv. The men
tion of Cenchrese (one of the two
ports of Corinth) is one indica
tion of the date of this Epistle ;
viz. during St Paul's second
visit to Greece, Acts xx. 2, 3.
2. TpocrSe'frjcrfle] Phil. ii. 29,
U2

264

FIFOS PfiMAIOYZ.

actios tiov dyiiov Kal irapacrTrJTe ainrj iv cp av
vpiov XP*1& 'fpdypiaTi' Kal ydp avTtj irpocrTa-
tis iroXXiov iyevrjBrj Kal ipov avTov.
3 'AcrirdcracrBe UplcrKav Kal 'AKvXav tovs crvv-
4 epyovs p.ov iv XpicrTip 'Irjcrov, o'tTives virep Trjs
ypvxrjs pov tov eavTiov TpdxtfXov vireBrjKav, ots
ovk iyio povos evx^ptcTTio a'AAa Kai iracrai al
5 iKKXrjcriai tiov iBviov, Kal Trjv tcaT* o'ikov avTcov

irpocrSexecrBe ovv avrov iv Kvpiio
/xerd irdcrrjs xapds, Kat tovs TOtov-
tovs ivTipovs e'xere.
iv Kvpiio] This phrase, or an
equivalent, occurs more than ten
times in this chapter. See note
on vi. II, ev XpiOTip 'Irjcrov.
diitos ndv dyiiov] Compare
Eph. iv. I, aiiios...Trjs kXtjo-ecos.
Phil. i. 27, d£icos tov evayyeXiov.
Col. i. 10, afiios tov Kvpiov. I
Thess. ii. 12. 3 John 6, d£iios
tov ©eov.
TrapaorrjTe] 2 Tim. iv. 17,
o Se Kvptos poi irapecrrTj Kal eve-
Svvdpiocrev pe.
tXPMv] ^att. vi. 32, XPV&Te
tovtiov drravnov. Luke xi. 8,
dcriov XPTj£et. 2 Cor. iii. I, rj prj
Xpr;£opev ids nves o-vo-totikiov
E7rto-ToXiov k.t.X. The peculiar
ity here is the genitive of the
person (vpiov).
Kal yap avrrj] For she herself
also. irpocrrdrts] Protectress, cham
pion. A remarkable word for
a Christian woman's service to
wards an Apostle.

3. HpicrKav Kal 'AkvXov]
Notice then- frequent changes
of abode: (1) at Corinth, lately
come from Italy, Acts xviii. 2
(IIpio-KiXXav) : (2) at Ephesus,
Acts xvih. 18, 19, 26. 1 Cor.
xvi. 19: (3) at Bome, as here:
(4) at Ephesus (probably), 2
Tim. iv. 19.
4. oitives] As in verse 7.
Persons who. See notes on i,
25, 32, OITIVES.
Tpa'xrjXov vTTE^rjKav] Pledged
(hazarded) life. Possibly in the
tumult at Ephesus (Acts xix.);
though it must be confessed
that that danger (as there de
scribed) scarcely seems to justify
the language of 1 Cor. xv. 32,
or of 2 Cor. i. 8, and rather
refers us, for explanation of all
these expressions, to some un
recorded peril.
5. ttjv KaT oTkov] They
seem to have opened their house
for the Christian worship at
Bome, as before at Ephesus
(l Cor. xvi. 19, 'AkvXos Kal
TipicrKa crvv ttj kot oTkov av-

XVI.

265

iKKXrjcriav. dcrirdcracrBe 'EiralveTOv tov dyairrj-
tov piov, ds icrTiv dirapxi) Trjs Acrias els Xot-
cttov. dcriracracrBe Mapiav, rjTis iroXXa iKO- 6
iriacrev eis vp.ds. dcrirdcracrBe 'AvSpbviKOv Kal J
'lovviav tovs trvyyeveis piov Kal crvvaixp-aXioTOvs
piov, o'lTives elcriv iiricrrjfj.01 iv Tois dirocrToXois,

tiov iKKXrjaia); us Nymphas at
Laodicea (Coi. iv. 15, Nvpc/>dv
Kal ttjv KaT oikov avriov iKKXrj
criav); as Philemon at Colossse
(PhUem. 1, 2, "SiXrj'povi np dya-
iTTjnp...Kai ttj Kar oikov crov ek-
KXrjo-ia). dirapxij rrjs 'Acrias] So Ste
phanas is called aTrapxr) rrjs 'A-
Xatas, I Cor. xvi. 15.
ttjs 'Acrias] For this most
hmited of the three senses of
Asia, compare, for example, Acts
ii. 9, LIovtov Kai ttjv 'Ao-iav. vi.
9, tiov aird KiXiKtas Kal 'Ao"tas.
xvi. 6, SiTjXfTov Se ttjv efcpvytav
Kal raXariKTjv x'opav, KioXvBevres
vird rov dyiov irvevparos XaXrjcrat
rov Xdyov iv Trj 'Acria, iXBovres Se
KaTa ttjv Mvo-t'av eireipa£ov eis ttjv
Bi#wiav iropevBrjvai k.t.X I Pet.
i. I, ekXektois irapemSrjpois Sta-
criropas LIovtov, TaXartas, Kair-
iraSoKias, 'Acrias Kal HiBvvias.
Bev. i. 4, II, rais eirrd iKK.Xrj-
criais rats ev ttj 'Ao-ta...£is Ecp£-
o-ov Kal Ets Spvpvav Kal els TLip-
yapov Kal els ©vdrEipa Kat eis
SdpSeis Kal eis $tXaSeXcpetav Kal
ets AaoStKetav. 6. eis vpds] A singular
reading, implying some (un

known) services rendered by
this woman to Christians at
Bome. 7. lowidv] Probably (from
the words which follow) Junius,
for Junianus. But verse 3,
where Piisca (Priscilla) and
Aquila are described as tovs
o-vvepyovs of the Apostle, warns
us against too great confidence
as to the sex here.
crvyyeveTs pov] As verses II,
21. Probably, my countrymen;
Jews like myself. Compare ix.
3, nov o-vyyevtov pov KaTa crdpKa.
crvvaixpaXioTovs pov] If taken
literally, this seems to refer to
some imprisonment not men
tioned in the Acts: reminding
us of 2 Cor. xi. 23, ev cpvXaKais
irepujororipois. irrio-rjpoi iv] Persons of mark
in the judgment of the Apostles.
Matt, xxvii. 16, Sicrpiov im-
errjpov. For St Paul's use of ot
dirdcrToXoi, see I Cor. xv. 7,
etra tois airoo-roXots irdcriv.
Gal. i 17, 19, totJs Tpo ipov
diroordXovs... erepov Se Ttov aTo-
ordXiov k.t.X. For ev, compare
I Cor. ii. 6, crocSiav Se XaXovpev
ev rots TeXeiois.

266 npos PDMAIOYS.
8 oi Kai irpo ipiov yeyovav iv XpicrTip. dcrira
cracrBe ApnrXiav tov dyairrjTOV piov iv Kvpicp.
9 dcriracracrBe Ovp(3av6v tov orvvepyov rjp.cov iv
io XpicrTid Kal ^EiTaxw tov dyairrjTOV piov. dcrira
cracrBe AireXXrjv tov SoKipiov iv XpicrTcp. dcrird-
n cracrBe tovs iK tiov ApicrTofiovXov. dcrirdcracrBe
'HpioSicova tov crvyyevfj piov. dcrirdcracrBe tovs
i 2 iK tiov NapKlcrcrov tods bvTas iv Kvpiio . dcrird
cracrBe Tpvcpaivav Kal Tpvcpcocrav Tas KOiriiocras
iv Kvpicp. dcriracracrBe TIepcriSa Trjv dyairtjTrjv,
xSrjTis iroXXa iKoirlacrev iv Kvpicp. dcrirdcracrBe
'Povcpov tov ikXeKTOv iv Kvpiip Kal Trjv pirjTepa
14 avTov Kal ipiov. dcrirdcracrBe 'AcrvyKpvrov, $Ae-
yovTa, 'Eppfjv, UaTp6/3av, 'Epp.dv, Kal tovs crvv
1 5 avTois dSeXcpovs. dcrirdcracrBe <PiXoXoyov Kal
8. Or 'ApirXlarov. Or omit pov. p. Or iv nvpiy.
irpo ijxov] John v. 7. x. 8. 11. NapKio-o-ov] Possibly
Gal. i. 17, irpds tovs irpo ipov the freedman of Claudius. If
arroo-ro'Xovs. so, his household (of slaves) was
ysyovav] A later form of kept (or transferred) together
yEydvao-tv. Bev. xxi. 6, ko.1 after his execution two or three
eiite'v pot, TEyovav. years before the date of this
yEyovav ev X.] Have become Epistle. The expression is
in (have come into, have been vague : tovs iK tiov NapKiWov.
incorporated or included in) 13. 'Povipov] The same pro-
Ghrist. For yivecrBai iv, see per name occurs in Mark xv.
I Tim. ii. 14, ev irapa/3dcr.Ei y£- 21.
yovEv. 2 Tim. i. 17, y£vdp.£vos ko.1 ijxov] His mother and
iv 'Ptdprj. mine. His mother, who has also
10. SoKipov] See note on been a mother to me,
xiv. 1 8, SoKipos tois" dvv'ptdirots,

XVI. 8—19.

267

'lovXtav, Nr/pe'a Kal Tr)v dSeXcprjv avTov, Kal
'OXvpiirav, Kal tovs crvv avTois iravTas dyiovs.
dcriracracrBe dXXrjXovs iv cpiXrjpiaTi dyicp. dcrird-l6
^ovTai vpds al iKKXrjcriai iracrai tov XptcrTov.
TlapaKaXcd Se vpias, aSeXcpoi, crKOireiv tovs 17
Tas StT£00"Taa"tas Kal Ta crKavSaXa irapa Trjv
SiSaxnv rjv vp.eis ipdBeTe iroiovvTas, Kal ckkX'i-
vaTe air' avTiov ol yap toiovtoi tio Kvpicp 18
rjpcov XptcrTip ov SovXevovcriv a'AAa Trj eavTiov
KOiXia, Kal Sia Trjs ^07jo"ToAo'yias Kal evXoyias
e^airaTiocriv Tas KapSias tiov a/catcwi/. tj ydp 19

17. Or iKKXlvere.
16. ev cpiXrjpaTi dyiip] In
tlie form of, &c. See 1 Cor. xvi.
20. 2 Cor. xih. 12. 1 Thess.
v. 26. 1 Pet. v. 14.
17. Tas...Ta] Tlwse which
you know of. For Sixocrrao-idi,
see Gal. v. 20, ipiBelai, Sixo-
erTacriai, alpicreis.
irapa] Beside, and therefore
(since only one can be right) at
variance with. See i. 26, irapd
epvcnv. Also Gal. i. 8, 9.
EKKXtvare] I Pet. hi. 11
(Psalm xxxiv. 14, lxx.), ekkXi-
vdno Se diro KaKoii. The tense
(if correct, but the evidence for
eKKXiveTe is very strong) ex
presses once for all, by one de
cisive repudiation.
18. ttj eavTiov KOiXia] Their
own appetite. An allusion to the
interested motives, love of gain,

18. Or omit ko.1 eiXoylas.
&c. of the false teachers. Phil.
iii. 19, tov 0 ^eds tj KOiXia Kal rj
Sofa ev rrj aicrxvvTj avnov, ol rd
erriyeia ejypovovvres. I Tim. vi. 5,
vopt£dvnov iropicrpdv elvai ttjv ev-
erijSeiav. Tit. i. II, StSdcrKOVTES
a pT; Sei aio-xpov KEpSovs x°-PLV'
eirriv ns ii avriov . . .yacrripes dp-
yai. XprjcrroXoyias Kal evXoyias]
The distinction is that between
good-speaking and well-speaking;
between plausibility and flattery.
aKaKiov] Guileless. Heb. vii.
26, crcrios, aKaKos, apiavros.
19. rj yap] I am led to write
thus by the universal report of
your Christian obedience; which,
while it causes me joy, makes me
also anxious that it should not
be abused by designing men to
your injury.

268

npox p^maioys.

vpcov viraKor) eis irdvTas dcp'iKeTO' icp' vpiiv ovv
Xaipio, BeXio Se vpias crocpovs elvai eis to dyaBov,
20 aKepaiovs Se eis to kokov. b Se ©eos Trjs elprjvrjs
crvvTpl^rei tov "Z,aTavdv viro tovs iroSas iipiiov
iv Taxei. 'H %aots tow Kvpiov rjpiiov 'Irjcrov XptcrTov
pe& vpcov.
21 Ao"7ra£eTai vpias TipibBeos b crvvepyos pov,
Kal Aovkios Kal 'Idcriov Kal 1>ioariiraTpos ol crvy~

20. Or trvvrpt^/ai.

els iravras dcpiKero] See i. 8,
rj iritrns vpiov KarayyeXXerai ev
dXto rip Koo-pio. i Thess. i. 8, ev
iravri rdircp rj iricrTis vpiov tj irpds
tov ©edv etfeXrjXv^ev.
crocpovs... aKepaiovs Se] Matt.
x. 1 6, yivecrBe ovv eapdvipoi ids ot
ocpeis Kai aKepatot tos at irepicne-
pai. I Cor. xiv. 20, pr) iraiSia
yivecrBe rais cppecriv, dXXd Ttj Ka
Kia vrjiridt,ere, rais Se cppecriv
riXeioi yivecrBe. Phil. ii. 15, dpep-
irroi Kal aKepatot.
20. ttjs elprjvrjs crvvrpixj/ei]
The Author of peace is the
Giver of victory.
a-wTpiKpei] A term selected
probably with special regard to
Gen. iii. 15.
tov Saravdv] This name
(meaning enemy) occurs on three
occasions in the Old Testament,
in each case rendered in the
LXX. by Sid/3oXos. 1 Chron. xxi.
I. Jobi. 6, &c: ii. 1, &c. Zech. hi,

1, ifcc. Frequently in the New,
beginning with Matt. iv. 10.
21. Tipo'0Eos] Timotheus
was sent on into Macedonia and
Greece from Ephesus (Acts xix.
22; compare 1 Cor. iv. 17. xvi.
10); rejoined St Paul in Mace
donia (2 Cor. i. 1); was with
him in Greece (as here) ; and
accompanied him on his return
to Asia (Acts xx. 4).
Aovkios] The name occurs
also in Acts xih. 1, with the
addition d Kvprjvatos. But iden
tity cannot be inferred from a
name so common.
'Ido-cov] Of Thessalonica.
Acts xvii. 5 — 9.
Siocrtirarpos] Called Sidirarpos
IIvppov BEpoiatos, in Acts xx. 4,
where he is said to have accom
panied St Paul into Asia, im
mediately after this visit to
Greece.

XVI. 20—25.

269

7et>ets pov. dcrirdfypiai vpias iyco TepTios b 22
ypa\jsas Trjv iiricrToXrjv iv Kvpicp. dcrwd^eTat 23
d/xas Tatos 6 £evos p.ov Kal oXrjs ttjs iKKXrjcrias.
dcrird^eTai vpias 'EpacrTOs b o'tKOvopios Trjs iro-
Xeios Kal KovapTos b dSeXcpos.
Top Se Svvapievip lipids crTrjpi^ai KaTa to 25
evayyeXiov pov Kal to Krjpvypia 'Irjcrov XptcrTov,
24. 'H X'V'5 T0" Kvpiov r)ptov 'Irjo-oO XpitrroO peri, irdvruv ipQv &pi]v.

22. d ypdij/as] As the ama
nuensis. For St Paul's usual
method of authenticating his
Epistles, see 2 Thess. ih. 17, d
denraerjxds rrj iprj XelPl xT.avXov,
o icrriv crrjpelov iv irdcrrj emcrToXrj '
ovtios ypdepto. I Cor. xvi. 21.
Col. iv. 18. For a departure
(at least for some considerable
portion of his letter) from his
practice of employing an ama
nuensis, see Gal. vi. n, ISere
irrjXiKOis vpiv ypdppacriv eypaxj/a
Trj iprj xeipi.
ttjv eVio-ToXrjvJ The present
letter. So in Col. iv. 16. 1
Thess. v. 27.
23. rdtos] See 1 Cor. i. 14,
where he is said to be a Corinth
ian. We read also of Gaius a
Macedonian (Acts xix. 29), and
of Gaius of Derbe (Acts xx. 4),
not to mention the Gaius to
whom the 3rd Epistle of St
John is addressed. The name
(which is the Latin Caius) is,
like Lucius in verse 2 1, too com
mon either to prove an identity
or to create a difficulty. Gaius

of Derbe accompanied St Paul
into Asia (Acts xx. 4) after this
sojourn in Greece; but it may
seem most natural to under
stand the Corinthian Gaius to
be here meant.
fevos...dXrjs ttjs eKKXrjcri'as]
The Christian congregation at
Corinth seems to have met at
his house for worship. See
references in notes on verse 5,
ttjv Kar oikov.
"Epaoros] Erastus, like Ti-
motheus, had been sent on from
Ephesus into Macedonia (Acts
xix. 22). At a much later
period he is said on one occa
sion to have remained in Corinth
(2 Tim. iv. 20).
d oZkovojxos ttjs iro'Xetos] The
treasurer of tlie city. The city
is not named, but Corinth may
be probably inferred (see last
note). 25. o-TTjpifai:] See note on
i. 11, o-TTjptx^Tjvat.
Kijpvypa] Proclamation.
Matt. xii. 41, perevdrjo-av eis to
KTjpvypa Ttovd. Luke xi. 32. 1 Cor.

270

IIPOS PQMAIOY2.

KaTa diroKaXv^p-iv p.vtTTrjpiov ^oot/ots atioviois
26 crecriyrjp.evov (pavepcoBevTOS Se vvv Sia tc ypa-
cpiov irpocprjTiKcov KaT eiriTayrjv tov alwviov

1. 21, Sia ttjs ptopias tov ktj-
pvyparos cnocrai tovs irio-revov-
ras. h. 4, d Xoyos pov Kal to
Krjpvypd pov ovk ev irei&ols cro
cpias Xdyois. xv. 14, eZSe Xpiords
ovk eyrjyeprat, Kevov dpa [ko.1] to
KTjpvypa rjpiov k.t.X. 2 Tim. iv.
17, iva St' ejxov rd Krjpvypa irXrj-
pocpoprjBrj. Tit. i. 3, ev Krjpvy-
pari o iirio-TevBrjv iyio.
Kara diroKaXvi/fiv] In accord
ance with an unveiling of a se
cret buried in silence through
eternal times. This clause may
be regarded either as in appo
sition with Kara to evayye'Xiov
k.t.X. above, or (rather) as ex
planatory of the KTjpvypa. The
proclamation of Jesus Christ
is in accordance with a Divine
unveiling of an eternally hidden
secret. pvo-TTjpiov] See note on xi
25, pvoTrjpiov.
Xpovots aZiovtots] Through
eternal times. Throughout the
whole period of past eternity.
A dative of duration, like John
h. 20, TeererepaKovra Kal ei ere-
o-iv loKoSoprjBrj d vads ovtos.
Acts vhi. 11, Sid to tKavip XP°vf
rais payeiats e^eoraKevai avrovs.
Eph. iii. 5, d erepats yeveais
ovk iyvtopicrBrj rots viots tiov dv-
Bptoirtov. Compare the yet
stronger expression (2 Tim. i.

9. Tit. i. 2), irpo xpdviov aitoviiov
(before eternal times; before eter
nity itself began).
26. epavepioBivTos Se vvv]
The same contrast is found in
Eph. ih. 5, *>s vvv aireKaXvcj>6rj
k.t.X. Col. i. 26, to pvcrTrjpiov
to airoKeKpvppevov diro nov aiio
vtov Kai diro tiov yeveiov, vvv Se
icpaveptoBrj k.t.X. 2 Tim. i. 9, 10,
cpavepioBelcrav Se vvv k.t.X. Tit.
i. 2, 3, iepaviptocrev Se Kaipois
iSiois k.t.X. I Pet. i. 20, epave-
ptoBivros Se ett' icrxdrov nov XP^'
vtov k.t.X The aorist expresses
one decisive act of disclosure Sid
ttjs imepaveias (2 Tim. i 10) of
Jesus Christ.
Sid re ypaqStov] And by means
of prophetic writings, &c. By
the aid of tlie corroborative testi
mony of Old Testament Scrip
tures. See note on i. 2, ev
ypacpdis ayiais. Compare iii.
21, SiKaiocrvvr/ ©eov ireepaveptorai
papTvpovpivrj viro tov vdpov Kal
nov irpoc/lTjnov. Compare 2 Pet.
i. 19, exopev j3e/3aidrepov tov
irpoeprjTiKov Xdyov (we liave here
a confirmation of the proplietic
word) : showing the mutual con
firmation of the Gospels and the
Old Testament.
Kar EjriTOyrjv] See x. 17, rj
Se aKorj Sid prjparos Xpiorov.
Compare 1 Tim, i. 1, dirdo-To-

XVI. 26, 27.

271

Qeov eis viraKorjv irltTTetos eis irdvTa Ta eBvr\
yvtopicrBevTOs, pdvcp crocpcp Qeco, Sid 'Irjcrov 27
XptcrTov, cp rj So^a eis tovs aiiovas' dpjjv.

27. Or omit ip.
Xos XptcrTov 'Irjo-ov KaT Eirira-
yrjv ©eov o-ioTrjpos tjjxcov. Tit.
i. 3, o iiricrTevBrjv iyio Kar Eirira-
ttjv tov ertorfjpos rjpiov ©eov.
rov aZcoviov ©eov] Job xxxiii.
12, LXX. aZcovtos yap eotiv d
iiravto j3poTiov. Isai. xxvi. 4,
0 ©eos 0 peyas, o altdvios. xl. 28,
©eos aZiovios, ©eos d KaTao-KEvdcras
ra aKpa ttjs yrjs k.t.X. I Tim.
i. 17, Tip Se fiacriXei nov aiiovtov
K.T.X. els viraKorjv irio-TEios] Com
pare i. 5, eZs vrraKorjv iricnetos iv
iracnv tois eBvecnv. xv. 18, eZs
viraKorjv eoViov.
eZs irdvra rd eBvrj] These
words depend upon yvtopicrBiv-
tos. Unto (as far as, so as to
reach) all tlie nations of tlie
world. See note on viii. 18,
eis rjpds. 27. pdvcp] 1 Tim. i. 17,

Or at. nov aiiovtov.
acpBapTto dopario pdvcp ©Eip riprj
Kal Sot;a eZs tovs aZiovas. vi. 15,
16, o paKapios Kal povos Svva-
0-TTJS...0 povos extov dBavatj iav
k.t.X. Jude 25, pdvcp ©Eip crio-
Tr;pi rjpiov Sia 'Irjcrov Xpiorov tov
Kvpt'ov Tjp.tov Sdt;a k.t.X. The
absence of the article lays stress
on the attribute: One who lias
the cliaracteristic of soleness, of
aloneness, in His glory.
to] The construction is un
accountably broken. Even the
long-suspended sentence scarce
ly explains it. Possibly the
familiar run of the doxology
(10 tj Sofa k.t.X. Gal. i 5. 2
Tim. iv. 18. Heb. xiii. 21)
may be some apology for it,
either in the author, the ama
nuensis, or the copyist.
eZs tovs aZiovas] See note on
i. 25, Ets tovs aiiovas.

List of Passages in which the text of Drs Westcott and Hort's
Greek Testament (1881) differs from that of this Edition (1859),
See Preface, page xiii.

Romans

1859

i. 1

XpiCTTOV ItJCTOV

i. 27

dpoiios Se

i. 29

KaKia irovrjpia irXeoveila

ii. 16

iv rjpepa ore

Irjcrov Xpicrrov

ii. 26

oiX\

iii. 4

KaBws

VIKTjcrrjs

iii. 7

si yap

iii. 11

0 crvviiov... d eK£rjnov

iii. 29

pdviov

iv. 1

ipovpev evprjKevai Ajipaup

iv. 9

X. ydp oti eX.

iv. 11

irepiroprjv

iv. 19

crtopa veveKp.

iv. 22

Sid eX.

v- 3

Kav^cdpevoi

v. 6

en ydp Xp.

v. 8

d ©eos eis rj'pd;

v. 17

ev evt

vi. 11

eavTovs veKpovs

vii. 17

oiKodcra

viii. 11

Xpicrrov ck veKpiov

to cvoikovv avrov irvevpa

viii. 24

(SXeirei ns, ri ko.1 iXrr.

viii. 34

KaroKpivtov

Xpicrros
ds Kai icrriv
ix. 19
Tt OVV ETl
ix. 23
Kai tva yv.
x' 5
e'k tov vdpov
'Irjcrov Xpicrrov
dpoiios re
irovrjpia irXeoveila KaKia.
iv rj rjpipa
Xpio-rov Irjo-ov
ovX;
KaBdirep
viKTjcreis el Se
crvviiov. . . eK£rjTiov
p.o'vov ipovpev A/3padp
X. yap 'EX.
irepiroprjs criopa [tjStj] veveKp,
Sto [koI] eX.
KavxiopE#aEl y£ Xp.
eis rjpds d ©ecs
no tov evos
eavrovs eivai veKpovs
evoiKovcra
eK veKpiov Xpio-Tov 'Irjcrovv
tov evoiKovvros avrou
irvevparos
fiXerrei tis iXrr.
KaraKpivcov
Xpicrros [Trjcrovs]
os ecrnv
Tt en
iva yv.
eK vdpov
Romans J8S9
x. 9 dp. iv T. err. cr. Kvpiov 'Irjcrovv
XT. 1 7 ttjs p. Kai ttjs ir.
xi. 20 vtj/r]Xocppove<.
xi. 2 2 eirtp.eivTjs
xi. 2< eavrots
xi. 31 avrot eX.
xii. 20 iav
xiv. 5 OS pt£V Kp.
xiv. 12 dpa ek.
ctiroSido-et
XV. 8 yevicrBai
XV. 19 irvevpaTos
xv. 2 1 Ots ovk dv. ir. av. dif/ovrai, Kal
xv. 24 dcp' v/xiov
xv. 30 vpds Sta
xv. 32 ©eov Kal crvvav.
xvi. 8 'ApirXidv
xvi. 17 EKKXivaTe

op. to prjpa ev T. err. cr.
d'n Kvpios 'Irjcrovs
ttjs p. TTJS T.
vi/'TjXa cppovei
impevrjs
iv lavTots
avrol vvv eX.
dXXd iav
os pev [yap] Kp.
dpa [ovv] 2k.
Sido-EiyEyEVTjcr^aiirvEvparos [dyiov]
"Oi/rovnu ots ovk dv. T.
av., Kat
dtp' vpiov
vpds [, dSEXcpot',] Sia
©eov crvvav.
'ApTXtdrov eKKXtvere

INDEX OF WORDS

EXPLAINED OR ILLUSTRATED IN THE NOTES'.

'A/3/3d viii. 15.
a/JWo-os X. 7.
dya0ds v. 7.
dyaBtocrvvrj XV. 14.
dyairdv viii. 37.
dydirrj v. 5.
ayairTjTos xh. 19.
dyetv viii 14.
dyid£etv xv. 16.
dyiacrpds vi. 19.
ay tos i. 7.
ayaoervvrj X. 4.
ayvoetv i. 13.
aypiEXatos xi. 17.
dSEXipds vhi. 29. xii. 19.
dSidXEinros ix. 2.
aStaXEi'irnos i. 9.
dStKi'a i. 18.
aSoKipos i. 28.
aSvvaTOS XV. I.
dtSios i. 20.
aipa ih. 25.
alxpaXioTi^eiv vii. 23.
aiiov i. 25. xii. 2.
aitovios h. 7. xvi. 25, 26.

aKaBapcna VI. 19.
aKaKOs xvi. 18.
aKepaios xvi. 19.
aKorj x. 16.
aKoveiv x. 14.
aKpoaTTjs ii. 13.
aKpo/3vtrTta ii. 26. iii. 30.
dXa£idv i. 30.
dXij'fleta i. 25. ii. 8. hi. 7.
dXrj0Tjs iii. 4.
dXXd vii. 7.
dXXacrcreiv i. 23.
aXXrjXcov ii. 15.
aXXdrpios xv. 20.
dpaprdveiv ii. 12.
dpdpTTjpa ih. 25.
dpapria hi. 9. &c.
apapnoXos v. 19.
dperapiXrjTos xi. 29.
apETavdrjros ii. 5.
avdyEiv X. 7.
ava£rjv vii. 9.
avaBepa ix. 3.
dvaKatviocrts xii. 2.
avaKeaSaXaiovv xiii. 9.

1 The numerals refer to chapter and verse. Where a word occurs more
than once in the Epistle, the reference is made to the first or fullest note upon
it. When two or more references are given upon the same word, it will be
understood that there is Bome distinctive use in each.

INDEX.

275

avaXoyid xii. 6.
avairoXoyrjTos i. 20.
avaoTao-is i. 4.
aveXtrjpmv i. 31.
aveiepevvrjros xi. 33.
avefixvidaTos xi. 33.
dvBurrdvai ix. 19.
avBpai xii. 20.
avt5piuirivos vi. 19.
avBpmrros vi. 6.
dvdrjTos i. 14.
avoiyEiv hi. 13.
dvdp tos h. 12.
avoxy ii. 4.
avrairdSopa xi. 9.
avrarroKpivecrBai ix. 20.
avriXfiyetv X. 21.
dvripierBia i. 27.
avncrrpaTEVEcrflai vh. 23.
awiroKpiTos xii 9.
dfios i. 32. viii. 18.
actios xvi. 2.
ddpaTOs i 20.
dirapxrj vih. 23. xi 16.
air£i0eiV X. 21.
aireiBrjs i. 30.
dirEKSeveo-flai vih. 19.
drrepxecrBai XV. 28.
airio-TEiv ih. 3.
airicrria hi 3.
dirXoTrjs xii. 8.
aird x. 20.
diro/3oXrj xi. 15.
airoSiSdvai ii. 6.
diro&vrjo'Keiv vii. 9.
airoKaXvirreiv i. 17.
diroKaXvij/is xvi. 25.
diroKapaSoKta vm. 19.
diroKTeiveiv vii. 1 1 .
diroXap/3dvetv i 27.
diroXXveiv xiv. 15.
aToXoyeTo-0ai 11. 15.
diroXvTpioo-is hi. 24. viii. 23.

dToo-ToXrj' i. 5.
dirdcrToXos xi. 13. xvi. 7.
dirocrTpecpeLv xi. 26.
diroo-Tvyetv xii. 9.
aiTonfe'vat xiii. 12.
diroroXpav x. 20.
diroTopia xi. 22.
dirto(?Etv xi. I.
dpa xiv. 12.
dpa ovv vii. 3.
dpitTKeiv vui. 8. xv. 2.
dpxn viii. 38.
deri/ieta i. 18.
acre/3Tj's Y. 6.
do-fiXyeia xhi. 13.
dcr&ivewL vi. 19.
djcrBevelv iv. 19.
derBevrjs v. 6.
'Ao-ia xvi. 5.
aoropyos i. 31.
ao-vveros i. 31. x. 19.
acrvv^ETos i. 31.
derxrjpoavvrj i. 27.
dnpd£«iv ii. 23.
dripia i. 26.
depaiptlv xi. 27.
depBapcria ii. 7.
depBapros i. 23.
dcpievai iv. 7,
acpiKvtlcrBai xvi. 19.
acpopi£eiv x. I.
acpopprj vii. 8.
dxpEiovv iii. 12.
axpi xv. 19.
BdaX xi. 4.
fid&os viii. 39.
/3airn'££iv vi. 3.
/3dpj3apos i. 14.
pacnXeia xiv. 17.
(SacriXeveiv v. 17.
jSacrTaXeiv XV. I.
fSSeXvo-creo-Bai ii. 22.

276

INDEX.

(Hflaios iv. 1 6.
j3e/3aiovv xv. 8.
Brjpa xiv. io.
PXacrcprjpelv iii. 8. xiv. 16.
/Sptopa xiv. 15.
jipuicris xiv. 17.
rd'ios xvi. 23.
yepetv ih. 14.
yivecrBai X. 3.
yividtTKeiv vii. 15.
yvtopit,eiv ix. 22-.
yvaJcrts ii. 20.
yviocrrds i. 19.
yovv xi. 4.
ypdppa ii. 27.
ypairrds ix. 15.
ypdcpeiv xvi. 22.
ypacprj X. 2. iv. 3.
yvpvdrrjs viii. 35.
Se' xiv. 1.
Sid ii. 27.
SiayyE'XXfiv ix. 17.
SiaBrjKrj ix. 4.
StaKovt'a xi. 13. xii. 7.
SiaKovos XV. 8. xvi. i .
SiaKpiveiv iv. 20.
SiiiKpicns xiv. I.
StaXoylcrpds i, 21.
Siairopeveor&ai XV. 24.
SiacrToXrj ih. 22.
SiarayTj xih. 2.
Siadjipeiv ii. 18.
Sidcpopos xh. 6.
SiSao-KaXia XV. 4.
SiSdcrKeiv xii. 7.
SiSa^rj vi: 17.
SiipxecrBai v. 12.
SiKaioKpicria ii. 5.
SiKatos V. 7.
StKaioo-vvrj i. 17.
Sikoiovv ii. 13.

oiKauopa ]. 32.
SiKaiiocris iv. 25.
Si^oo-racrta xvi. 17.
Stcoy/ids viii. 35.
SitoKeiv ix. 30.
SoKipd£etv i. 28.
SoKiprj v. 4.
SoKipos xiv. 18.
Sofa i. 23. hi. 23.
Sofd£eiv i. 21.
SovXet'a vih. 15.
SovXos i. I.
Svvapts i. 16. viii. 38.
Svvaretv xiv. 4.
Swards ix. 22. xv. 1.
Sloped v. 15.
Siopedv hi. 24.
Stoprjpa v. 16.
eyyi£eiv xih. 12.
eyyvrepov xiii. II.
eyKaXetv vih. 33.
eyKaraXeiirEiv ix. 29,
E'yKEvrpi£eiv xi. 17.
eyKoirreiv xv. 22.
e'#vos ii. 14.
ci'ktj xiii. 4.
e?kiov i. 23.. viii. 29.
el prj xiv. 14.
eiirep iii. 30.
eiprjvevEiv xh. 18.
eiprjvrj i. 7. v. I,
eis ii. 26. iii. 22. xi. 36. xv. 2.
eis iii. 30.
derepxecrBai xi. 25.
ei ns xiii. 9.
ek, ii ii. 8. v. 16. xi. 36. xii. iS.
EKaoros xii. 3.
EKarovTaErrjs iv. 19.
esStKetv xii. 19.
ckSikos xiii. 4.
eKei xv. 24.
EK£rjTEtv iii. 11.

INDEX.

277

ekkXuv xi 17.
ekkXeieiv ih. 27.
eKKXijcrid xvi. 5.
ekkXiveiv ih. 12.
ekkchtteiv xi. 22.
ekXektos vih. 33.
iicXoyrj ix. II.
EKireravvvvai x. 21.
EKirirrTEiv ix. 6.
EKc/)evyeiv ii. 3.
EKXEEIV hi. 15. V. 5.
EK03V vhi. 20.
e.Wa xi 17.
eXedv ix. 16.
eXeos xi. 31.
iXev&epia vih. 21.
eXevBepovv vi 18.
"EXXtjv i. 14.
eXXoyEiv v. 13.
IXiris vih. 24.
ep.irXij61£iv xv. 24.
- ev L 10,23. ih. 19. vi 11. ix. 1.
EvSEi/cvwai h. 15.
evSEifis hi. 25.
evSveiv xih. 12.
EvSvvapovv iv. 20.
evepyeiv vii. 5.
EViordvai vih. 38.
evoikeiv vih. II.
evtoXtj vh. 9.
evruyxdvEtv viii. 26.
ev <S vhi. 3.
evtdiriov xiv. 22.
iiairaTOV vh. II.
iieyeipeiv ix. 17.
iiipXeo-Bai X. 18.
iiopoXoyelcrdai xiv. II.
iiovBeveiv xiv. 3.
eiovcrla ix. 21. xiii. 1.
iirayyeXia iv. 13. ix. 4.
£7rayyEXXeo-6lai iv. 21.
Iiraivos ii 29. _
eiraterYVVEO-oai 1. 16.

ETavaptpvrjo-KEiv XV. 15.
EiTavairuvecrflai ii. 17.
eitei iii. 6.
e'ti i. 10. iv. 5, 9, 18.
EiriyivtdcrKeiv i. 32.
Iiriyvtocris i. 28.
et^ttteiv xi. 7.
hnBvpia vii. 7.
eriKaXEtv x. 12.
EiriKaXdirTEiv iv. 7.
hrtpeveiv vi. 1.
einiro0Eiv i. 11.
imiroOia XV. 23.
Eirio-rjpos xvi 7.
iincrToXrj xvi. 22.
erirayr; xvi. 26.
EirtTEXeiv xv. 28.
EiTtTvyxdvEiv xi. 7.
imcpipeiv hi. 5.
eirovopd£etv ii. 17-
ipydt,ecrBai iv. 4.
Ipyov ii. 15. hi 20. xiv. 20.
epeiv ix. 19.
ipevvdv vih. 27.
ipi&eia ii. 8.
epis xih. 13.
epirera i. 23.
epxecrBai vii. 9.
ecrBieiv xiv. 2.
ETEpos h. 1. vii. 23.
eti ih. 7. v. 6.
evapEoros xii. 1.
evSokeiv xv. 26.
EvSoKia X. I.
EvXoyEiv xii. 14.
EvXoyrjTOS ix. 5.
evXoyta xv. 29.
EvoSovo-pat 1. 10.
Evirpdo-SeKTOS xv. 16.
evpio-Keiv IV. I.
EvcrxTJ/^dvios xiii. 13.
evcppaiveiv xv. 10.
EvxapioTEtv i. 21.

278

INDEX.

EvxEcrtrat ix. 3.
icpdirai vi. 10.
icpevpeTrjs i. 3°-
EXetv i. 28.
ief> ocrov xi. 13.
iej> 10 v. 12.
e^Bpa viii. 7.
ixBpds xi. 28.
£e'eiv xii. 11.
£rjXos x. 2.
£rjv i 17. vh. 9.
£tjt£iv h. 7.
£107; v. 10. vi. 4.
tjStj i. 10.
rjpipa xhi. 12.
tjtoi vi. 16.
rjTTtjpa xi. 12.
Bavaros i. 32. v. 12. vi 3.
t9avaTow vh. 4.
BedcrBai XV. 24.
Oeiottjs i 20.
0eXeiv ix. 16.
BeXrjpa i. 10. xv. 32.
BepiXios xv. 20.
^Eoo-rvyTjs i. 30.
Brjpa xi. 9.
Brjcravpi£eiv h. 5.
tfXii/as h. 9.
BvrjTos vi. 12.
0vpds h. 8.
6Wia xii. I.
tEpoo-vXEtv ii. 22.
lepovpyelv XV. 16.
'IEpovcraXrjp xv. 19.
IK aids XV. 23.
iXapdrrjs xh. 8.
tXaaTTjpiov iii. 25.
"IXXvpiKov xv. 19.
ids hi. 13.

"IovSatos ii. 17.
'IcrparjX ix. 6.
'lerparjXeiTrjs ix.
icrrdvat hi. 31.
t^vos ix. 12.

2. xiv. 4.

KaBdirep iv. 6.
KaBapds xiv. 20.
Ka0* eis xii. 5.
KaBrjKeiv i. 28.
KaBarTavai v. 19.
KaBopav i 20.
Kaivdrrjs vi. 4.
Kaipos xih. 1 1 .
Kal tovto xih. II.
KaKia i. 29.
KaKorjBeia i. 29.
KaXeiv iv. 17. vih. 30.
KaXXiEXaios xi. 24.
KaXds xh. 17.
KaXios xi. 20.
Kapirrew xi. 4.
KapSia ii. 15.
Kapiros i 13. xv. 28.
Kaprrocpopeiv vh. 4.
KaTa h. 5. vih. 27. xi.
Kaniyeiv x. 6.
Karato-xvvEiv v. 5.
KaraKavxdcrBai xi. 18.
KaraKpipa v. 16.
KaniKpivEiv ii. 1.
KaraXaXos i. 3 c.
KaraXapjSdvEtv ix. 30.
KaTaXftiTEiv xi. 4.
KaraXXayrj v. II.
KaraXXdo-o-£tv v. 10.
KttTaXvai' xiv. 20.
Karavoeiv iv. 19.
Karawiis xi. 8.
KarapacrBai xii. 14.
Karapyeiv iii. 3.
KaTapTi£etv ix. 22.
Karacppovelv ii. 4.

28.

INDEX.

279

KarivavTi iv. 17.
KarepydXecrBai iv. 15.
KaTE^ElV i. 18.
Kanjyopeiv h. 15.
KaTTJXElV ii. 18.
KavxdicrBai v. 3.
Kavxrjpa. iv. 2.
Kavxrjo-is hi. 27.
K-eyxpeai xvi. I.
KEVOW iv. 14.
Kepapevs ix. 21.
KTjpvypa xvi. 25.
kivSvvos vih. 35.
KXdSos xi. 17.
KXrjpovdpos iv. 13. viii 17.
kXtjctis xi. 29.
kXtjtos i. 6.
xXipa xv. 23.
KoiXia xvi. 18.
koivos xiv. 14.
koivioveiv xii. 13.
Koivcovia xv. 26.
KoXXdaBai xh. 9.
Kocrpos i. 20.
Kpd£eiv vhi. 15.
KpEas xiv. 21.
Kpipa h. 2.
Kpiveiv h. 1.
Kpinrrds xx. 16, 29,
ktictis x. 20.
kvkXu) xv. 19.
KvptEVEtv vi. 9. xiv. 9.
Kvpios xiv. 4.
KtoXveiv i. 13.
Ktopos xih. 13.

XaXetv hi. 19.
XapfSdveiv vhi.
Xads ix. 25.
Xarpela ix. 4.
Xarpeveiv i. 9.
Xdxavov xiv. 2.
Xe'yav ih. IQ.

15

Xetppa xi. 5.
Xetrovpyetv xv. 27.
XeiTovpyds xih. 6.
Xipds vhi. 35.
Xoyi£eo-0ai ii. 3, 26.
XoyiKos xii. 1.
Xoytov ih. 2.
Xoyicrpds ii. 15.
Xoyos iii. 4. ix. 28. xiv. 12.
Xviretv xiv. 15.
paKapios iv. 8.
paKapicrpds iv. 6.
MaKeSovia XV. 26.
paKpoBvpia ii. 4.
papTvpeiv ih. 21. x. 2.
papTvs i. 9.
paraioTTjs vhi. 20.
paraiovv i. 21.
pdxaipa vhi. 35,
pe^rj xiii. 13.
pei£iov ix. 12.
piXXeiv V. 14.
pe'Xos vi. 13.
pipcpeerBai ix. 19.
pEv vii. 12.
pevovvye ix. 20.
pepi\eiv xh. 3.
pspos xi. 25. xv. 24.
peorrds i. 29.
p.£TaSiSovai xh. 8.
peTaXXaxraeiv x. 25.
perapopcpovv xii. 2.
perdvoia ix. 4.
peraiv ii. 15.
pirpov xh. 3.
pEXpi xv. 19.
^tj ii. 14.
pr) yivoiro hi. 4.
prjKETt XV. 23.
prjirio ix. II.
picrelv ix. 13.
piaBos iv. 4.

280

INDEX.

p.veta i. 9.
povos xvi. 27.
pdpcptocns h. 20.
pverrrjpiov xi. 25.
piopaiveiv i. 22.
vat ih. 29.
NapKicro-os xvi. II.
veKpds vi. 11. vh. 8. vih. 10.
veKpovv iv. 19.
veKpioo-is iv. 19.
VTj'irios h. 20.
viKav ih. 4.
voeiv i 20.
vopoBecrla ix. 4.
vdpos h. 12, 14. iii. 19, 27. vii.
2,^23.
vovfleTeiv xv. 14.
vovs vh. 23, 25. xii. 2.
vwt ih. 21.
vvi xiii 12.
fevds xvi. 23.
dSTjyds ii 19.
dSds xi. 33.
oiKetv vii. 17.
oiKe'rrjs xiv. 4.
olKoSoprj xiv. 19.
o'lKovdpos xvi. 23.
oikos xvi. 5.
o'lKovpivrj x. 18.
ohcreipeiv ix. 15.
o'lKTippds xh. 1.
otov ix. 6.
oi iroXXoi v. 1 5.
oKvrjpds xii. 11.
dXos i. 8.
dpoBvpaSdv xv. 6.
opoiiopa i. 23.
opoXoyeiv x. 9.
dvopa x. 5.
dfvs hi. 15.
otXo vi. 13.

opyrj 11. 5.
o'pt£etv i. 4.
ds pev xiv. 2.
ootis i. 25.
ov iv. 15.
ovKeri vi. 9.
ov irdvnos hi. 9.
ovpavds i. 18.
ovtos vh. 10, 24.
ovtios i. 15. xi. 26.
ovxi hi. 27.
o'cpeiXiTrjs i. 14.
ocpeiXrjpa iv. 4.
di/yidvta vi. 23.
irayis xi. 9.
irdBrjpa vh. 5.
iraflos i. 26.
iratSevrrjs h. 20.
iraXaids vi. 6.
iraXaioTTjs vii. 6.
irdXiv vih. 15.
irapd i. 25. h. 11.
irapa/3ao"ts ii. 23.
irapajSaTrjs ii. 25.
irapaStSdvai i. 24. iv. 25.
irapa£rjXovv X. 19.
irapaKaXeiv xh. 8.
irapaKeicrBai vii. 18.
irapdKXrjo-is xii. 8.
irapaKorj V. 19.
irapdirnopa XX. XX.
irapeicripxecrBai v. 20.
irapiordvai, irapio-Tavetv
xiv. 10.
irapopyt'£eiv X. 19.
iranjp iv. II.
ireiBeiv ii. 19. vih. 38.
Tretvdv xh. 20.
iripireiv viii. 3.
iripas x. 18.
iTEpl apaprias viii. 3.
TTEplTaTElV vi. 4,

INDEX.

281

irepicrcreia v. 17.
TEpiCTCTEVElV hi. "J.
irepicrcrds hi. I.
irepiToprj hi 30.
irereivd L 23.
irirpa ix. 33.
mjXds ix. 21.
iriKpia hi. 14.
irioTrjs xi. 17.
iriirpdcrKEiv vii. 14.
iriirreiv xi. 11. xiv. 4.
irlOTEVElV iv. 5. xiv. 2.
tiotis i. 5. ih. 22, 25. xiv. 23.
irXdvrj i 27.
rrXdcrpa ix. 20.
irXdcrcrEtv ix. 20.
jrX£ovd££iv v. 20.
irXEovE^ta i. 29.
n-Xijpovv i. 29. xv. 19.
irXrjpocpopelv iv. 21.
TrXrjpmpa xi. 12.
irXrjcriov xih. 9.
rrXovTEtv x. 12.
itXovtos h. 4.
irvevpa i. 4. ii. 29. v. 5. vih. 9.
irvEvpariKos vh. 14. xv. 27.
rrotEtv i. 32.
rroirjpa i. 20.
toitjttjs h. 13.
irotos ih. 27.
irdXts xvi 23.
iroXXaKis i. 13.
irovrjpia i 29.
irovrjpos xh. 9.
iropeveerBai xv. 25.
irdo-is xiv. 17.
iron'£eiv xh. 20.
irov iv. 19.
irovs hi. 15.
irpdiis viii. 13.
irpdcrcreiv i. 32.
IIpio-Ka xvi. 3.
irpo xvi. 7.

irpoaiTidcrdai iii. 9.
Tpd/SaTov viii. 36.
irpoyivecrBai hi. 25.
irpoyivioerKeiv viii. 29.
irpoypdtpeiv xv. 4.
irpoStSdvat xi. 35.
irpoeirayyEXXEO-6'ai i. 2.
irpoEtprjKEVat ix. 29.
irpoeroipdt,eiv ix. 23.
irpoixeiv ih. 9.
irporjyelcrBai xii. 10.
irpoBecns vhi. 28.
irpdBvpos i. 15.
irpoiordvai xh. 8.
irpoKoirTeiv xiii. 12.
irpovoEiv xii. 17.
irpovoia xiii. 14.
irpoopi££tv vhi. 29.
irpoirariop iv. I.
irpoiripireiv XV. 24.
irpds vhi. 18. x. 21. xv. 2.
irpoo-aytoyrj V. 2.
irpocrSixecrBai xvi. 2.
irpoerevxrj i. IO.
irpoo-Kaprepelv xh. 12.
irpocrKoppa XX. 32.
irpoo-KoirTEiv ix. 32.
irpoerXap/3dveaBai xiv. I.
Trpdo-Xrjpxjns xi. 15.
irpoardns xvi. 2.
rrpoo-d>opd xv. 16.
irpoo-toiroXrjpxj/ia ii. 11.
irporiBivai i. 13. ih. 25.
irpotprjTeia xii. 6.
irpoepr/Trjs i. 2. ih. 21.
irpoeprjTiKds xvi. 26.
irpiorov i. 16.
irpioros x. 19.
irpioroTOKos vih. 29.
irraleiv xi. 1 1 .
irvp xii. 20.
iriopovv xi. 7.
iriopiacris xi. 25.

282

INDEX.

irios IV.

IO.

irios ovx*

' vih. 32,

prjpa X.

8.

pita xi.
16.
XV.
12.
'Povcpos
xvi.
13.
pvecrBat
vii.
24.
~Za.j3aw9 ix. 29.
crapKiKos, crdpKivos vii. 14.
o-dpf i. 3. vi. 1 9.
Saravds xvi. 20.
o-eavTov h. 19.
cre[ld£ecrBai i. 25.
errjpeiov iv. xx. xv. 19.
o-tydv xvi. 25.
cncdvSaXov ix. 33.
o-Kevos ix. 22.
o-KXrjpdrrjs ii. 5.
crKXrjpvveiv ix. 18.
o"Kori£eiv i. 21.
ctkotos xih. 12.
crocpia XX. 33.
crocpds i. 14.
SiTavta xv. 24.
eririppa ix. 29.
ctytovStj xh. 8, II.
o-revaypds viii. 26.
o-Tevd£etv viii. 23.
crrevoxiopia ii. 9.
crTTjKeiv xiv. 4.
crTTjpt£eiv i.11.
crroixetv iv. 12.
crrdpa iii. 19.
crv xiv. 10.
crvyyevrjs xvi. 7.
crvpj3ovXos xi. 34.
crvppopepos viii. 29.
crvpcpvTOS vi. 5.
crwayiovt£eo-0ai XV. 30.
o-vvaixpdXtoTos xvi. 7.
crvvavairaveo-flat xv. 32.
o-vvavnXap/3dvecr0ai vih. 26,
crvvairdyecrc5ai xii. 16.
crw8ofd££iv viii. 17.
crwEiSrjcris ii 15-
crwepyelv viii. 28.
o-WEvSoKEiv i. 32.
crvvtfjv vi. 8.
o-vvrj8£o-t5at vii. 22.
ervvBdirreiv vi. 4.
crvviEvat iii. 11.
crvvicrravai hi. 5.
crvVKapitTeiv xi. IO.
crvVKXeieiv xi 32.
o-vvKXrjpoi'dpos vih. 17.
o-vvKoiviovds xi. 17.
trvvpaprvpetv h. 15.
crvvirapaKaXeiv i. 12.
crvvTao-xeiv vih. 17.
o-vvteXeiv ix. 28.
ervvripveiv ix. 28.
cTvvTpijSeiv xvi. 20.
crvvrpippa ih. 16.
crvvioStvEiv vih. 22.
crvcrTOvpovv vi. 6.
o-uo-xrjpaTt'£eo-0ai xh. 2.
crtpayrj vhi. 36.
o-ippayt'£etv xv. 28.
creppayis iv. 11.
crio£eiv V. 9.
o-copa vi. 6. vh. 24. xii. 4.
criopeveiv xii. 20.
SiocriiraTpos xvi. 21.
o-torrjpia xih. 11.
crtocppovelv xii. 3.
raXatirtopta hi. 16.
TaXaiiriopos vii. 24.
rdepos hi. 13.
tc vh. 7.
tckvov ix. 8.
tcXciv h. 27. xiii. 6.
reXos vi. 21. x. 4. xih. 7,
repas xv. 19.
TETpoToSa i, 23,
INDEX.

283

n epovpev in. 5.
riprj ii. 7.
Tip,d0eos xvi 21.
roX/xSiv v. 7.
Toiros xh. 10. xv. 2-?.
rovr eo-nv 1. 12.
TpdxrjXos xvi. 4.
Tpexetv ix. 16.
TVITOS V. 14.
TVCpXos ii. 19.
wj3ptcmjs i. 30.
viooWia vih. 1 e.
«/ ... J
vios vm. 14.
vpirepos xi 31.
viraKOTj i. 5. vi. 16.
viraKOveiv vi. 17.
viravSpos vh. 2.
iirapxeiv iv. 19.
xnrip ix. 27. xv. 8, 9.
virepfioXrj vh. 13.
vrrepevTvyxaveiv vih. 26.
virepixeiv xih. 1.
vireprjepavos X. 30.
inrepviKav vih. 37.
inrepirepiercreveiv v. 20.
virepeppoveiv xh. 3.
vird ih. 9. vh. 14.
vttoSikos ih. 19.
viroXeippa ix. 27.
vTropeveiv xii. 12.
viropovrj v. 3.
virordo-crEiv vih. 20.
rjiroTi^Evai xvi. 4.
votepeiv ih. 23.
vrjrrjXds xh. 16.
¦mjrrjXocppoveiv xi. 20.
vtj/mpa vih. 39.
epayeiv xiv. 2.
epaiveiv vii. 13.
cpavepds i. 19.
fjbavEpovv i. 19. hi. 21. xvi. 26.

cpduKCiv i. 22.
e^avXos ix. 11.
epet&eerBai vhi. 32.
cpipeiv ix. 22.
epBaveiv ix. 31.
</)0dyyos x. 18.
epBopd vih. 21.
cplXrjpa xvi. 16.
cpiXoievia xh. 13.
epiXocrropyos xh. 10.
epiXoTipelcrBai xv. 20.
cpdj3 os xiii. 3.
epopeiv xih. 4.
epopos xih. 6.
eppdrreiv iii. 19.
eppoveiv viii. 5.
cppovrjpa vhi. 6.
eppovipos xi. 25.
<f>vXdcrcreiv ii. 26.
cpvXr; xi. 1.
epvpapa xi. 16.
coverts h. 14.
cjSios xhi. 12.
Xaipeiv xh. 12.
Xapd xiv. 17.
Xapit,eer6ai vih. 32.
Xapis i 5, 7.
Xapicrpa i. II.
Xeip X. 21.
Xpeia xh. 13.
XPjj£eiv xvi. 2.
XprjpaTi£eiv vii. 3.
Xprjparujpds xi. 4.
Xprjo-roXoyia xvi. 18.
Xpr)o-TOTrjs h. 4.
Xpdvos xvi. 25.
XtopiZeiv viii. 35.
Xiopis hi. 21, 28.
ij/dXXeiv xv. 9.
\pevSos i. 25.
l/fEVtrpa ih. 7.

284 INDEX.
i/'evcrrrjs hi. 4. cos hi. 7. vih. 36.
\jnBvpuTTrjs i. 30. ids dv xv. 24.
\p-vxv h. 9. xiii. 1. idcrei vi. 13.
i//ft)pi££tv xii. 20. iocrirep v. 12.
ioo-te vh. 4.
topa xhi 1 1 . toepiXeia hi 1 .
topatos x. 15. tocpeXeiv ii. 25.

s

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