0 THE EPISTLES OF PAUL
BY WAY OF INTRODUCTIONIMPORTANCE OF PAUL'S WORKIt is impossible to put too much emphasis on the life and work of Paul as the great interpreter of Christ. He has been misunderstood in modern times as he was during his career. Some accuse him of perverting the pure gospel of Christ about the Kingdom of God into a theological and ecclesiastical system. He has been accused of rabbinizing the gospel by carrying over his Pharisaism, while others denounce him for Hellenizing the gospel with Greek philosophy and the Greek mystery-religions. But out of all the welter of attacks Paul's Epistles stand as the marvellous expression of his own conception of Christ and the application of the gospel to the life of the Christians in the Graeco-Roman world in which they lived by eternal principles that apply to us today. In order to understand Paul's Epistles one must know the Acts of the Apostles in which Luke has drawn with graphic power the sudden change of the foremost opponent of Christ into the chief expounder and proclaimer of the gospel of the Risen Christ. The Acts and the Epistles supplement each other in a marvellous way, though chiefly in an incidental fashion. It is by no means certain that Luke had access to any of Paul's Epistles before he wrote the Acts, though that was quite possible for the early Epistles. It does not greatly matter for Luke had access to Paul himself both in Caesarea and in Rome. The best life of Paul one can get comes by combining the Acts with the Epistles if he knows how to do it. Paul is Luke's hero, but he has not overdrawn the picture in the Acts as is made clear by the Epistles themselves which reveal his own grasp and growth. The literature on Paul is vast and constantly growing. He possesses a fascination for students of the New Testament and of Christianity. It is impossible here to allude even to the most important in so vast a field. Conybeare and Howson's Life and Epistles of St. Paul still has value. Sir W. M. Ramsay has a small library on Paul and his Epistles. Stalker's masterful little book on Paul still grips men as does the work of Sabatier. Deissmann's St. Paul continues to throw light on the great Apostle to the Gentiles. Those who wish my own view at greater length will find them in my various books on Paul (Epochs in the Life of Paul, Paul the Interpreter of Christ, etc.).THE REASON FOR HIS EPISTLESIn a real sense Paul's Epistles are tracts for the times, not for the age in general, but to meet real emergencies. He wrote to a particular church or group of churches or persons to meet immediate needs brought to his attention by messengers or letters. Dr. Deissmann contends strongly for the idea of calling Paul's Epistles "letters" rather than "Epistles." He gives a studied literary character to "epistles" as more or less artificial and written for the public eye rather than for definite effect. Four of Paul's Epistles are personal (those to Philemon, Titus, and Timothy) beyond a doubt, but in these which can properly be termed personal letters there are the principles of the gospel applied to personal, social, and ecclesiastical problems in such a pungent fashion that they possess permanent value. In the earliest group of Paul's Epistles, he reminds the Thessalonians of the official character of the Epistle which was meant for the church as a whole (1Th 5:27). He says also: "But if any one does not obey our word by the epistle, mark this one, not to associate with him, that he may be put to shame" (2Th 3:14). He calls attention to his signature as proof of the genuineness of every epistle (2Th 3:17). He gave directions for the public reading of his epistles (Col 4:16). He regarded them as the expression of God's will through the life of the churches and he put his whole heart into them. Two great controversies stirred Paul's life. That with the Judaizers called forth the great doctrinal group (I Corinthians, II Corinthians, Galatians, Romans). That with the Gnostics occasioned the Epistles to the Colossians and the Ephesians (Laodiceans) and this controversy ran on into the Pastoral Epistles. Each Epistle had its particular occasion which will be pointed out in due season. But even in the short ones like Philippians, Colossians and Ephesians Paul deals with the sublimest of all themes, the Person of Christ, with a masterfulness never equalled elsewhere. Even in I Corinthians, which deals so largely with church problems in Corinth, two great chapters rise to the heights of real eloquence (Chapter Rom 0:1 on Love and Chapter Rom 0:1 on the Resurrection). Romans, the greatest of his Epistles, has the fullest discussion of Paul's gospel of grace and Chapter Rom 0:1 has a sweep of imagination and a grasp of faith unsurpassed. Hence, while denying to Paul the artificial rules of the rhetoricians attributed to him by Blass, I cannot agree that Paul's church Epistles are mere incidental letters. It is not a question whether Paul was writing for posterity or for the present emergency. He wrote for the present emergency in the most effective possible way. He brought the whole gospel message to bear upon the varied and pressing problems of the early Christians in the power of the Holy Spirit with the eloquence of a mind all ablaze with the truth and with a heart that yearned for their souls for Christ. They are not literary epistles, but they are more than personal letters. They are thunderbolts of passion and power that struck centre and that strike fire now for all who will take the trouble to come to them for the mind of Christ that is here.DATES OF HIS EPISTLESUnfortunately there is not complete agreement among scholars as to the dates of some of Paul's Epistles. Baur denied the Pauline authorship of all the Epistles save I and II Corinthians, Galatians, Romans. Today some deny that Paul wrote the Pastoral Epistles, though admitting the others. Some admit Pauline fragments even in the Pastoral Epistles, but more about this when these Epistles are reached. There is more doubt about the date of Galatians than any of the others. Lightfoot put it just before Romans, while Ramsay now makes it the earliest of all. The Epistle itself has no notes of place or time. The Epistles to the Thessalonians were written from Corinth after Timothy had been sent from Athens by Paul to Thessalonica (1Th 3:1) and had just returned to Paul (1Th 3:6) which we know was in Corinth (Act 18:5) shortly before Gallio came as Proconsul of Achaia (Act 18:12). We can now feel certain from the new "acclamation" of Claudius in the inscription at Delphi recently explained by Deissmann in his St. Paul that the Thessalonian Epistles were written 50 to 51 A.D. We know also that he wrote I Corinthians while in Ephesus (1Co 16:8) and before pentecost, though the precise year is not given. But he spent three years at Ephesus in round numbers (Act 19:8; Act 19:10; Act 20:31) and he wrote just before he left, probably spring of A.D. 54 or 55. He wrote II Corinthians from Macedonia shortly after leaving Ephesus (2Co 2:12) ] apparently the same year. Romans was written from Corinth and sent by Phoebe of Cenchreae (Rom 16:1) unless Rom 0:16 be considered a separate Epistle to Ephesus as some hold, a view that does not commend itself to me. Deissmann (New Testament in the Light of Modern Research, p. 33) accepts a modern theory that Ephesus was the place of the writing of the first prison Epistles (Philippians, Philemon, Colossians, Ephesians) as well as I Corinthians and Galatians and dates them all between A.D. 52 and 55. But we shall find that these prison Epistles most naturally fall to Rome between A.D. 61 and 63. If the Pastoral Epistles are genuine, as I hold, they come between A.D. 65 and 68. Bartlet argues for a date before A.D. 64, accepting the view that Paul was put to death then. But it is still far more probable that Paul met his death in Rome in A.D. 68 shortly before Nero's death which was June 8, A.D. 68. It will thus be seen that the dates of several of the Epistles are fairly clear, while some remain quite uncertain. In a broad outlook they must all come between A.D. 50 and 68.FOUR GROUPS OF PAULINE EPISTLESI. First Thessalonians. | Second Thessalonians. | A.D. 50 to 51.Chief topic Eschatology. To correct misconceptions in Thessalonica.II. First Corinthians. | Second Corinthians | Galatians | A.D. 54 to 57. Romans. |Chief topic Justification by Faith. Defence againstthe Judaizers.III. Philippians. | Philemon. | Colossians. | A.D. 61 to 63. Ephesians (Laodiceans).Chief topic Christology. Defence against the Gnosticperversions of the Person of Christ.IV. First Timothy. | Titus. | A.D. 65 to 68. Second Timothy. |Ecclesiastical Problems to the fore.DEVELOPMENT IN PAUL'S THEOLOGYThe study of Paul's Epistles in the order of their writing is the best possible way of seeing his own growth as a theologian and interpreter of Christ. Sabatier long ago laid emphasis on this point in his book The Apostle Paul as did Matheson in The Spiritual Development of Paul. It is a tragedy to have to read Paul's Epistles as printed in the usual Greek text of Westcott and Hort and the English translations, beginning with Romans and ending with Philemon. In the manuscripts that give Paul's Epistles Romans comes first as the largest and most important, but Titus and Philemon come after II Timothy (the last just before his death). We know something of Paul's early preaching how he laid emphasis on the Messiahship of Jesus proven by his resurrection, Paul himself having seen the Risen Christ (Act 9:22). This conviction and experience lay at the foundation of all his work and he never faltered concerning it (Act 17:3). In the earliest sermon of which we have a full report Paul proclaims justification by faith in Christ with forgiveness of sins (Act 13:38), blessings not obtained by the law of Moses. In the unfolding life of Paul he grappled with great problems of Jewish rabbinism and Greek philosophy and mystery-religions and Paul himself grew in stature as he courageously and victoriously faced Judaizer and Gnostic. There are scholars who claim that Paul surrendered to the appeal of Gnostic sacramentarianism and so went back on his great doctrine of justification by faith, not by works. It will be shown at the proper time that this view misinterprets Paul's attitude. The events given by Luke in the Acts fit in with the self-revelation of Paul in his own Epistles as we read them. Each one of the four groups of Epistles has a slightly different style and vocabulary as is natural when one comes to think of it. The same thing is true of the plays of Shakespeare and the poems of Milton. Style is the man, Buffon says. Yes, but style is also a function of the subject. Particularly is this true of vocabulary which has to vary with the different topics treated. But style in the same man varies with different ages. Ripened old age mellows the exuberance of youth and the passionate vehemence of manhood. We shall see Paul himself in his Epistles, letting himself go in various ways and in different moods. But in all the changing phases of his life and work there is the same masterful man who glories in being the slave of Jesus Christ and the Apostle to the Gentiles. The passion of Paul is Christ and one can feel the throb of the heart of the chief of sinners who became the chief of saints in all his Epistles. There is the Pauline glow and glory in them all.SOME BOOKS ON THE PAULINE EPISTLESBate, As a Whole Guide to the Epistles of St. Paul (1927). Bonnet-Schroeder, Epitres de Paul (4 ed. 1912). Champlain, The Epistles of Paul (1906). Clemen, Einheitlichkeit d . paul. Briefe (1894). Conybeare and Howson, Life and Epistles of St. Paul. Drummond, The Epistles of Paul the Apostle (1899). Hayes, Paul and His Epistles (1915). Heinrici, Die Forschungen uber die paul. Briefe (1886). Lake, The Earlier Epistles of St. Paul (1915). Lewin, Life and Epistles of St. Paul. (1875). Neil, The Pauline Epistles (1906). Scott, The Pauline Epistles (1909). Shaw, The Pauline Epistles (1903). Vischer, Die Paulusbriefe (1910). Voelter, Die Composition der paul. Haupt Briefe (1890). Voelter, Paulus und seine Briefe (1905). Way, The Letters of Paul to Seven Churches and Three Friends (1906) Weinel, Die Echtheit der paul. Hauptbriefe (1920). Weiss, B., Present Status of the Inquiry Concerning the Genuineness of the Pauline Epistles (1901). Weiss, B., Die Paulinische Briefe (1902). Wood, Life, Letters, and Religion of St. Paul (1925).THE EPISTLE TO THE ROMANSSPRING OF A.D. 57BY WAY OF INTRODUCTIONINTEGRITY OF THE EPISTLEThe genuineness of the Epistle is so generally admitted by scholars that it is unnecessary to prove it here, for Loman, Steck, and the Dutch scholars (Van Manen, etc.) who deny it as Pauline are no longer taken seriously. He wrote it from Corinth because he sent it to Rome by Phoebe of Cenchreae (Rom 16:2) if chapter 16 is acknowledged to be a part of the Epistle. Chapter 16 is held by some to be really a short epistle to Ephesus because of the long list of names in it, because of Paul's long stay in Ephesus, because he had not yet been to Rome, and because, in particular, Aquila and Priscilla are named (Rom 16:3-5) who had been with Paul in Ephesus. But they had come from Rome before going to Corinth and there is no reason for thinking that they did not return to Rome. It was quite possible for Paul to have many friends in Rome whom he had met elsewhere. People naturally drifted to Rome from all over the empire. The old MSS. (Aleph A B C D) give chapter 16 as an integral part of the Epistle. Marcion rejected it and chapter 15 also for reasons of his own. Renan's theory that Romans was a circular letter like Ephesians sent in different forms to different churches (Rome, Ephesus, Thessalonica, etc.) has appealed to some scholars as explaining the several doxologies in the Epistle, but they cause no real difficulty since Paul interjected them in his other epistles according to his moods (2Co 1:20, for instance). That theory raises more problems than it solves as, for example, Paul's remarks about going to Rome (Rom 1:9-16) which apply to Rome. Lightfoot suggests the possibility that Paul added Rom 16:25-27 some years after the original date so as to turn it into a circular letter. But the MSS. do not support that theory and that leaves Rom 15:22-33 in the Epistle quite unsuitable to a circular letter. Modern knowledge leaves the Epistle intact with occasional variations in the MSS. on particular points as is true of all the N.T.THE TIME AND PLACEThe place is settled if we accept Rom 16:1. The time of the year is in the spring if we combine statements in the Acts and the Epistle. He says: "I am now going to Jerusalem ministering to the saints" (Rom 15:25). In Act 20:3 we read that Paul spent three months in Corinth. In II Corinthians we have a full account of the collection for the poor saints in Jerusalem. The account of the journey from Corinth to Jerusalem is given in Act 20:3-21. It was in the spring between passover at Philippi (Act 20:6) and pentecost in Jerusalem (Rom 20:16; Rom 21:17). The precise year is not quite so certain, but we may suggest A.D. 57 or 58 with reasonable confidence.THE PURPOSEPaul tells this himself. He had long cherished a desire to come to Rome (Act 19:21) and had often made his plans to do so (Rom 1:13) which were interrupted (Rom 15:22), but now he definitely plans to go from Jerusalem, after taking the contribution there (Rom 15:26), to Rome and then on to Spain (Rom 15:24; Rom 15:28). Meanwhile he sends this Epistle that the Romans may know what Paul's gospel really is (Rom 1:15; Rom 2:16). He is full of the issues raised by the Judaizing controversy as set forth in the Epistles to Corinth and to Galatia. So in a calmer mood and more at length he presents his conception of the Righteousness demanded by God (Rom 1:17) of both Gentile (Rom 1:18-32) and Jew (Rom 2:1-3) and only to be obtained by faith in Christ who by his atoning death (justification) has made it possible (Rom 3:21-5). This new life of faith in Christ should lead to holiness of life (sanctification, chapters Rom 0:6-8). This is Paul's gospel and the remaining chapters deal with corollaries growing out of the doctrine of grace as applied to practical matters. It is a cause for gratitude that Paul did write out so full a statement of his message. He had a message for the whole world and was anxious to win the Roman Empire to Christ. It was important that he go to Rome for it was the centre of the world's life. Nowhere does Paul's Christian statesmanship show to better advantage than in this greatest of his Epistles. It is not a book of formal theology though Paul is the greatest of theologians. Here Paul is seen in the plenitude of his powers with all the wealth of his knowledge of Christ and his rich experience in mission work. The church in Rome is plainly composed of both Jews and Greeks, though who started the work there we have no way of knowing. Paul's ambition was to preach where no one else had been (Rom 15:20), but he has no hesitation in going on to Rome.COMMENTARIESNo one of Paul's Epistles has more helpful modern commentaries on it than this one, such as those by Barth (1919), Beet (9th ed., 1901), Cook (1930), Denney (1901), Feine (1903), Garvie (1901), Gifford (1881), Godet (Tr., 1883), Gore (Expos.), Grey (1910), Griffith-Thomas (1913), Hodge (1856), Hort (Intr., 1895), Jowett (3rd ed., 1894), Julicher (2 Aufl., 1907), Kuhl (1913), Lagrange (1916), Lard (1875), Liddon (Anal., 1893), Lietzmann (2 Aufl., 1919), Lightfoot (chapters 1-7, 1895), Luetgert (1913), Monk (1893), Plummer, Richter (1908), Sanday and Headlam (1895), Shedd (1893), Stifler (1897), Vaughan (1890), Weiss, B. (Meyer Komm., g Aufl., 1899), Westcott, F. B. (1913), Zahn (1910).1 To the Romans
( προς Ρωμαιους). This is the title in Aleph A B C, our oldest Greek MSS. for the Epistle. We do not know whether Paul gave any title at all. Later MSS. add other words up to the Textus Receptus: The Epistle of Paul to the Romans. The Epistle is put first in the MSS. because it is the most important of Paul's Epistles. Paul ( Παυλος). Roman name ( Παυλυς). See on Act 13:9 for the origin of this name by the side of Saul.Servant ( δουλος). Bond-slave of Jesus Christ (or Christ Jesus as some MSS. give it and as is the rule in the later Epistles) for the first time in the Epistles in the opening sentence, though the phrase already in Gal 1:10. Recurs in Phi 1:1 and δεσμιος (bondsman) in Phm 1:1.Called to be an apostle ( κλητος αποστολος). An apostle by vocation (Denney) as in 1Co 1:1. In Gal 1:1 κλητος is not used, but the rest of the verse has the same idea.Separated ( αφωρισμενος). Perfect passive participle of αφοριζω for which verb see on Gal 1:15. Paul is a spiritual Pharisee (etymologically), separated not to the oral tradition, but to God's gospel, a chosen vessel (Act 9:15). By man also (Act 13:2). Many of Paul's characteristic words like ευαγγελιον have been already discussed in the previous Epistles that will call for little comment from now on.2 He promised afore
( προεπηγγειλατο). First aorist middle of προεπαγγελλω for which verb see on 2Co 9:5.By ( δια). Through, by means of, intermediate agency like Mat 1:22 which see.In the holy scriptures ( εν γραφαις αγιαις). No article, yet definite. Perhaps the earliest use of the phrase (Sanday and Headlam). Paul definitely finds God's gospel in the Holy Scriptures.3 Concerning his Son
( περ του υιου αυτου). Just as Jesus found himself in the O.T. (Luk 24:27; Luk 24:46). The deity of Christ here stated.According to the flesh ( κατα σαρκα). His real humanity alongside of his real deity. For the descent from David see Mat 1:1; Mat 1:6; Mat 1:20; Luk 1:27; Joh 7:42; Act 13:23, etc.4 Who was declared
( του ορισθεντος). Articular participle (first aorist passive) of οριζω for which verb see on Luk 22:22; Act 2:23. He was the Son of God in his preincarnate state (2Co 8:9; Phi 2:6) and still so after his Incarnation (verse Rom 1:3, "of the seed of David"), but it was the Resurrection of the dead ( εξ αναστασεως νεκρων, the general resurrection implied by that of Christ) that definitely marked Jesus off as God's Son because of his claims about himself as God's Son and his prophecy that he would rise on the third day. This event (cf. Rom 1:1) gave God's seal "with power" ( εν δυναμε), "in power," declared so in power (2Co 13:4). The Resurrection of Christ is the miracle of miracles. "The resurrection only declared him to be what he truly was" (Denney).According to the spirit of holiness ( κατα πνευμα αγιωσυνης). Not the Holy Spirit, but a description of Christ ethically as κατα σαρκα describes him physically (Denney). Hαγιωσυνη is rare (1Th 3:13; 2Co 7:1 in N.T.), three times in LXX, each time as the attribute of God. "The πνευμα αγιωσυνης, though not the Divine nature, is that in which the Divinity or Divine Personality Resided " (Sanday and Headlam).Jesus Christ our Lord ( Ιησου Χριστου του κυριου ημων). These words gather up the total personality of Jesus (his deity and his humanity).5 Unto obedience of faith
( εις υπακοην πιστεως). Subjective genitive as in Rom 16:26, the obedience which springs from faith (the act of assent or surrender).6 Called to be Jesus Christ's
( κλητο Ιησου Χριστου). Predicate genitive after κλητο (verbal adjective from καλεω, to call), though it is possible to consider it the ablative case, "called of (or from) Jesus Christ."7 In Rome
( εν Ρωμη). One late uncial (G of tenth century) and a cursive omit these words here and one or two other late MSS. omit εν Ρωμη in verse Rom 1:15. This possibly proves the Epistle was circulated as a circular to a limited extent, but the evidence is late and slight and by no means shows that this was the case in the first century. It is not comparable with the absence of εν Εφεσω in Eph 1:1 from Aleph and B (the two oldest and best MSS.).Beloved of God ( αγαπητοις θεου). Ablative case of θεου after the verbal adjective like διδακτο θεου (taught of God) in Joh 6:45 (Robertson, Grammar, p. 516).From God our Father and the Lord Jesus Christ ( απο θεου πατρος ημων κα κυριου Ιησου Χριστου). "St. Paul, if not formally enunciating a doctrine of the Divinity of Christ, held a view which cannot really be distinguished from it" (Sanday and Headlam). Paul's theology is clearly seen in the terms used in verses Rom 1:1-7.8 First
( πρωτον μεν). Adverb in the accusative case, but no επειτα δε (in the next place) as in Heb 7:2 or επειτα as in Jas 3:17 follows. The rush of thoughts crowds out the balanced phraseology as in Rom 3:2; 1Co 11:18.Through ( δια). As the mediator or medium of thanksgiving as in Rom 7:25.For ( περ). Concerning, about.That ( οτ). Or because. Either declarative or causal οτ makes sense here.Your faith ( η πιστις υμων). "Your Christianity" (Sanday and Headlam).Is proclaimed ( καταγγελλετα). Present passive indicative of καταγγελλω, to announce ( αγγελλω) up and down ( κατα). See also αναγγελλω, to bring back news (Joh 5:15), απαγγελλω, to announce from one as the source (Mat 2:8), προκαταγγελλω, to announce far and wide beforehand (Act 3:18).Throughout all the world ( εν ολω τω κοσμω). Natural hyperbole as in Col 1:6; Act 17:6. But widely known because the church was in the central city of the empire.9 I serve
( λατρευω). Old verb from λατρον, hire, and λατρις, hireling, so to serve for hire, then to serve in general gods or men, whether sacred services (Heb 9:9; Heb 10:2) or spiritual service as here. Cf. Rom 12:1; Phi 3:3.Unceasingly ( αδιαλειπτως). Late adverb for which see 1Th 1:2; 1Th 2:13; 1Th 5:17, only other N.T. examples.Always ( παντοτε). One might think that Paul prayed for no others, but he uses both adverbs in 1Th 1:2. He seems to have had prayer lists. He never omitted the Romans.10 If by any means now at length
( ε πως ηδη ποτε). A condition of the first class in the form of an indirect question (aim) or elliptical condition like Act 27:12 (Robertson, Grammar, p. 1024). Note the four particles together to express Paul's feelings of emotion that now at length somehow it may really come true.I may be prospered ( ευοδωθησομα). First future passive indicative of ευοδοω for which verb see on 1Co 16:2.By the will of God ( εν τω θεληματ του θεου). Paul's way lay "in" God's will.11 Impart
( μεταδω). Second aorist active subjunctive of μεταδιδωμ, to share with one. See on Luk 3:11; 1Th 2:8.To the end ye may be established ( εις το στηριχθηνα υμας). Final clause (common in Paul) with εις το and the first aorist passive infinitive of στηριζω for which verb see on Luk 22:32; 1Th 3:3; 1Th 3:13.12 That is
( τουτο δε εστιν). "An explanatory correction" (Denney). The δε should not be ignored. Instead of saying that he had a spiritual gift for them, he wishes to add that they also have one for him.That I with you may be comforted ( συνπαρακληθηνα εν υμιν). "My being comforted in you ( εν υμιν) together ( συν-) with you," a mutual blessing to each party (you and me).13 Oftentimes I purposed
( πολλακις προεθεμην). Second aorist middle of προτιθημ, old verb to place, to propose to oneself, in N.T. only here, Rom 3:25; Eph 1:9. See Act 19:21 for this purpose.And was hindered ( κα εκωλυθην). "But was hindered," adversative use of κα.That I might have some fruit ( ινα τινα καρπον σχω). Second aorist (ingressive), active of εχω, to have, and here means "might get (ingressive aorist) some fruit."14 Ondebtor
( οφειλετης) see Gal 5:3.Both to Greeks and to Barbarians ( Hελλησιν τε κα βαρβαροις). The whole human race from the Greek point of view, Jews coming under βαρβαροις. On this word see Act 18:2; Act 18:4; 1Co 4:11; Col 3:11 (only N.T. instances). The Greeks called all others barbarians and the Jews termed all others Gentiles. Did Paul consider the Romans as Greeks? They had absorbed the Greek language and culture.15 So as much as in me is I am ready
( ουτω το κατ' εμε προθυμον). Literally, "Thus the according to me affair is ready" ( προθυμος, old adjective, προ, θυμος). It is an awkward idiom like to εξ υμων in Rom 12:18. The plural τα κατ' εμε we find in Phi 1:12; Col 4:7; Eph 6:21.16 It is the power of God
( δυναμις θεου εστιν). This Paul knew by much experience. He had seen the dynamite of God at work.To the Jew first, and also to the Greek ( Ιουδαιω τε πρωτον κα Hελλην). Jesus had taught this (Joh 4:22; Joh 10:16; Luk 24:47; Act 1:8). The Jew is first in privilege and in penalty (Rom 2:9). It is not certain that πρωτον is genuine, but it is in Rom 2:9.17 For therein
( γαρ εν αυτω). In the gospel (verse Rom 1:16) of which Paul is not ashamed.A righteousness of God ( δικαιοσυνη θεου). Subjective genitive, "a God kind of righteousness," one that each must have and can obtain in no other way save "from faith unto faith" ( εκ πιστεως εις πιστιν), faith the starting point and faith the goal (Lightfoot).Is revealed ( αποκαλυπτετα). It is a revelation from God, this God kind of righteousness, that man unaided could never have conceived or still less attained. In these words we have Paul's statement in his own way of the theme of the Epistle, the content of the gospel as Paul understands it. Every word is important: σωτηριαν (salvation), ευαγγελιον (gospel), αποκαλυπτετα (is revealed), δικαιοσυνη θεου (righteousness of God), πιστις (faith) and πιστευοντ (believing). He grounds his position on Hab 2:4 (quoted also in Gal 3:11). By "righteousness" we shall see that Paul means both "justification" and "sanctification." It is important to get a clear idea of Paul's use of δικαιοσυνη here for it controls the thought throughout the Epistle. Jesus set up a higher standard of righteousness ( δικαιοσυνη) in the Sermon on the Mount than the Scribes and Pharisees taught and practised (Mat 5:20) and proves it in various items. Here Paul claims that in the gospel, taught by Jesus and by himself there is revealed a God kind of righteousness with two ideas in it (the righteousness that God has and that he bestows). It is an old word for quality from δικαιος, a righteous man, and that from δικη, right or justice (called a goddess in Act 28:4), and that allied with δεικνυμ, to show, to point out. Other allied words are δικαιοω, to declare or make δικαιος (Rom 3:24; Rom 3:26), δικαιωμα, that which is deemed δικαιος (sentence or ordinance as in Rom 1:32; Rom 2:26; Rom 8:4), δικαιωσις, the act of declaring δικαιος (only twice in N.T., Rom 4:25; Rom 5:18). Δικαιοσυνη and δικαιοω are easy to render into English, though we use justice in distinction from righteousness and sanctification for the result that comes after justification (the setting one right with God). Paul is consistent and usually clear in his use of these great words.18 For the wrath of God is revealed
( αποκαλυπτετα γαρ οργη θεου). Note in Romans Paul's use of γαρ, now argumentative, now explanatory, now both as here. There is a parallel and antecedent revelation (see verse Rom 1:17) of God's wrath corresponding to the revelation of God's righteousness, this an unwritten revelation, but plainly made known. Οργη is from οργαω, to teem, to swell. It is the temper of God towards sin, not rage, but the wrath of reason and law (Shedd). The revelation of God's righteousness in the gospel was necessary because of the failure of men to attain it without it, for God's wrath justly rested upon all both Gentiles (Rom 1:18-32) and Jews (Rom 2:1-3).Ungodliness ( ασεβειαν). Irreligion, want of reverence toward God, old word (cf. 2Ti 2:16).Unrighteousness ( αδικιαν). Lack ( α privative and δικη) of right conduct toward men, injustice (Rom 9:14; Luk 18:6). This follows naturally from irreverence. The basis of ethical conduct rests on the nature of God and our attitude toward him, otherwise the law of the jungle (cf. Nietzsche, "might makes right").Hold down the truth ( την αληθειαν κατεχοντων). Truth ( αληθεια, αληθης, from α privative and ληθω or λανθανω, to conceal) is out in the open, but wicked men, so to speak, put it in a box and sit on the lid and "hold it down in unrighteousness." Their evil deeds conceal the open truth of God from men. Cf. 2Th 2:6 for this use of κατεχω, to hinder.19 Because
( διοτ). Gives the reason ( δια, οτ like our "for that") for the revelation of God's wrath.That which may be known of God ( το γνωστον του θεου). Verbal adjective from γινωσκω, either "the known" as elsewhere in N.T. (Act 1:19; Act 15:18, etc.) or "the knowable" as usual in ancient Greek, that is "the knowledge" ( η γνωσις) of God. See Phi 3:8. Cf. same use of the verbal χρηστον in Rom 2:4, αμεταθετον in Heb 6:17.Manifest in them ( φανερον εν αυτοις). In their hearts and consciences.God manifested ( ο θεος εφανερωσεν). First aorist active indicative of φανεροω. Not mere tautology. See Rom 2:14-16.20 The invisible things of him
( τα αορατα αυτου). Another verbal adjective ( α privative and οραω, to see), old word, either unseen or invisible as here and elsewhere in N.T. (Col 1:15, etc.). The attributes of God's nature defined here as "his everlasting power and divinity" ( η τε αιδιος αυτου δυναμις κα θειοτης). Αιδιος is for αειδιος from αε (always), old word, in N.T. only here and Jdg 1:6, common in Philo ( ζωη αιδιος), elsewhere αιωνιος. Θειοτης is from θειος (from θεος) quality of θεος and corresponds more to Latin divinitas from divus, divine. In Col 2:9 Paul uses θεοτης (Latin deitas from deus)deity , both old words and nowhere else in the N.T. Θεοτης is Divine Personality, θειοτης, Divine Nature and properties (Sanday and Headlam).Since the creation of the world ( απο κτισεως κοσμου). He means by God and unto God as antecedent to and superior to the world (cf. Col 1:15. about Christ).Are clearly seen ( καθορατα). Present passive indicative of καθοραω (perfective use of κατα-), old word, only here in N.T., with direct reference to αορατα.Being perceived ( νοουμενα). Present passive participle of νοεω, to use the νους (intellect).That they may be without excuse ( εις το εινα αυτους αναπολογητους). More likely, "so that they are without excuse." The use of εις το and the infinitive (with accusative of general reference) for result like ωστε is reasonably clear in the N.T. (Moulton, Prolegomena, p. 219; Robertson, Grammar, p. 1003). Αναπολογητους is another verbal with αν from απολογεομα. Old word, in N.T. only here and Rom 2:1 ("inexcusable" here).21 Because that
( διοτ). As in verse Rom 1:19.Knowing God ( γνοντες τον θεον). Second aorist active participle of γινωσκω, to know by personal experience. Definite statement that originally men had some knowledge of God. No people, however degraded, have yet been found without some yearning after a god, a seeking to find the true God and get back to him as Paul said in Athens (Act 17:27).Glorified not as God ( ουχ ως θεον εδοξασαν). They knew more than they did. This is the reason for the condemnation of the heathen (Rom 2:12-16), the failure to do what they know.Their senseless heart ( η ασυνετος αυτων καρδια). Καρδια is the most comprehensive term for all our faculties whether feeling (Rom 9:2), will (1Co 4:5), intellect (Rom 10:6). It may be the home of the Holy Spirit (Rom 5:5) or of evil desires (Rom 1:24). See Mar 7:21 for list of vices that come "out of the heart." Ασυνετος is a verbal adjective from συνιημ, to put together, and α privative, unintelligent, not able to put together the manifest evidence about God (verse Rom 1:20). So darkness settled down on their hearts ( εσκοτισθη, first aorist ingressive passive of σκοτιζω, to darken).22 Professing themselves to be wise
( φασκοντες εινα σοφο). Σοφο is predicate nominative with εινα in indirect discourse agreeing with φασκοντες (old verb, from φημ, to say, rare in N.T.) in case and number according to regular Greek idiom (Robertson, Grammar, p. 1038).Became vain ( εματαιωθησαν). Ingressive first aorist passive indicative of ματαιοω from ματαιος (empty). Empty reasonings as often today.Became fools ( εμωρανθησαν). Ingressive first aorist passive of μωραινω, to be a fool, old word from μωρος, a fool. An oxymoron or sharp saying, true and one that cuts to the bone.For the likeness of an image ( εν ομοιωματ εικονος). Both words, "a likeness which consists in an image or copy" (Lightfoot). See Phi 2:7 for "likeness of men" and Col 1:15 for "image of God." Paul shows indignant contempt for these grotesque efforts to present pictures of a deity that had been lost (Denney). Why is it that heathen images of gods in the form of men and beasts are so horrible to look upon?24 Wherefore
( διο). Paul's inexorable logic. See it also in verse Rom 1:26 with the same verb and in verse Rom 1:28 κα like "and so."God gave them up ( παρεδωκεν αυτους ο θεος). First aorist active indicative of παραδιδωμ, old and common verb to hand over (beside, παρα) to one's power as in Mat 4:12. These people had already wilfully deserted God who merely left them to their own self-determination and self-destruction, part of the price of man's moral freedom. Paul refers to this stage and state of man in Act 17:30 by "overlooked" ( υπεριδων). The withdrawal of God's restraint sent men deeper down. Three times Paul uses παρεδωκεν here (verses Rom 1:24; Rom 1:26; Rom 1:28), not three stages in the giving over, but a repetition of the same withdrawal. The words sound to us like clods on the coffin as God leaves men to work their own wicked will.That their bodies should be dishonoured ( του ατιμαζεσθα τα σωματα αυτων). Contemplated result expressed by του (genitive article) and the passive infinitive ατιμαζεσθα (from ατιμος, α privative and τιμος, dishonoured) with the accusative of general reference. Christians had a new sense of dignity for the body (1Th 4:4; 1Co 6:13). Heathenism left its stamp on the bodies of men and women.25 Exchanged
( μετηλλαξαν). First aorist active indicative of μεταλλασσω, old word for exchanging trade, only here and verse Rom 1:26 in N.T. What a bargain they made, "the truth of God for ( εν) the ( τω) lie." "The price of mythology" (Bengel).Worshipped ( εσεβασθησαν). First aorist passive (used transitively) of σεβαζομα, old verb, used in late Greek like σεβομα, to worship.Rather than the Creator ( παρα τον κτισαντα). Placed side by side ( παρα, the Creator and the creature, κτισις) they preferred the creature.Who is blessed forever. Amen ( ος εστιν ευλογητοσ. Αμην). One of Paul's doxologies which may come at any moment when he is greatly stirred, as in Rom 9:5. Ευλογητος is verbal of ευλογεω.26 Unto vile passions
( εις παθη ατιμιας). Unto passions of dishonour. Παθος, old word from πασχω, to experience, originally meant any feeling whether good or bad, but in N.T. always in bad sense as here, 1Th 4:5; Col 3:5 (only N.T. examples).That which is against nature ( την παρα φυσιν). The degradation of sex is what Paul here notes as one of the results of heathenism (the loss of God in the life of man). They passed by the Creator.27 Turned
( εξεκαυθησαν). First aorist passive indicative, causative aorist, of εκκαιω, old verb, to burn out, to set on fire, to inflame with anger or lust. Here only in N.T.Lust ( ορεξε). Only here in N.T.Unseemliness ( ασχημοσυνην). Old word from ασχημον (deformed). In N.T. only here and Rev 16:15.Recompense ( αντιμισθιαν). See on 2Co 6:13 for only other N.T. instance of this late Pauline word, there in good sense, here in bad.Which was due ( ην εδε). Imperfect active for obligation still on them coming down from the past. This debt will be paid in full ( απολαμβανοντες, pay back as in Luk 6:34, and due as in Luk 23:41). Nature will attend to that in their own bodies and souls.28 And even as they refused
( κα καθως ουκ εδοκιμασαν). "And even as they rejected" after trial just as δοκιμαζω is used of testing coins. They tested God at first and turned aside from him.Knowledge ( επιγνωσε). Full knowledge ( επ additional, γνωσις). They had a dim memory that was a caricature.Unto a reprobate mind ( εις αδοκιμον νουν). Play on ουκ εδοκιμασαν. They rejected God and God rejected their mental attitude and gave them over (verses Rom 1:24; Rom 1:26; Rom 1:28). See this adjective already in 1Co 9:27; 2Co 13:5-7. Like an old abandoned building, the home of bats and snakes, left "to do those things which are not fitting" ( ποιειν τα μη καθηκοντα), like the night clubs of modern cities, the dives and dens of the underworld, without God and in the darkness of unrestrained animal impulses. This was a technical term with Stoics (II Macc. 6:4).29 Being called with
( πεπληρωμενους). Perfect passive participle of the common verb πληροω, state of completion, "filled to the brim with" four vices in the associative instrumental case ( αδικια, unrighteousness as in verse Rom 1:18, πονηρια, active wickedness as in Mar 7:22, πλεονεξια, covetousness as in 1Th 2:5; Luk 12:15, κακια, maliciousness or inward viciousness of disposition as in 1Co 5:8). Note asyndeton, no connective in the lists in verses Rom 1:29-31. Dramatic effect. The order of these words varies in the MSS. and πορνεια, fornication, is not genuine here (absent in Aleph A B C).Full of ( μεστους). Paul changes from participle to adjective. Old adjective, rare in the N.T., like μεστοω, to fill full (only in Act 2:13 in N.T.), stuffed full of (with genitive). Five substantives in the genitive ( φθονου, envy, as in Gal 5:21, φονου, murder, and so a paronomasia or combination with φθονου, of like sounding words, εριδος, strife, as in 2Co 12:16, κακοηθιας, malignity, and here only in N.T. though old word from κακοηθης and that from κακος and ηθος, a tendency to put a bad construction on things, depravity of heart and malicious disposition.30 Paul changes the construction again to twelve substantives and adjectives that give vivid touches to this composite photograph of the God abandoned soul.Whisperers
( ψιθυριστας). Old word from ψιθυριζω, to speak into the ear, to speak secretly, an onomatopoetic word like ψιθυρισμος (2Co 12:20) and only here in N.T.Backbiters ( καταλαλους). Found nowhere else except in Hermas, compound like καταλαλεω, to talk back (Jas 4:11), and καταλαλια, talking back (2Co 12:20), talkers back whether secretly or openly.Hateful to God ( θεοστυγεις). Old word from θεος and στυγεω. All the ancient examples take it in the passive sense and so probably here. So στυγητος (Tit 3:13). Vulgate has deo odibiles.Insolent ( υβριστας). Old word for agent from υβριζω, to give insult to, here alone in N.T. save 1Ti 1:13.Haughty ( υπερηφανους). From υπερ and φαινομα, to appear above others, arrogant in thought and conduct, "stuck up."Boastful ( αλαζονας). From αλη, wandering. Empty pretenders, swaggerers, braggarts.Inventors of evil things ( εφευρετας κακων). Inventors of new forms of vice as Nero was. Tacitus (Ann. IV. ii) describes Sejanus as facinorum omnium repertor and Virgil (Aen. ii. 163) scelerum inventor.Disobedient to parents ( γονευσιν απειθεις). Cf. 1Ti 1:9; 2Ti 3:2. An ancient and a modern trait.31 Without understanding
( ασυνετους). Same word in verse Rom 1:21.Covenant-breakers ( ασυνθετους). Another paronomasia or pun. Α privative and verbal συνθετος from συντιθημ, to put together. Old word, common in LXX (Jer 3:7), men "false to their engagements" (Sanday and Headlam), who treat covenants as "a scrap of paper."Without natural affection ( αστοργους). Late word, α privative and στοργη, love of kindred. In N.T. only here and 2Ti 3:3.Unmerciful ( ανελεημονας). From α privative and ελεημων, merciful. Late word, only here in N.T. Some MSS. add ασπονδους, implacable, from 2Ti 3:3. It is a terrible picture of the effects of sin on the lives of men and women. The late Dr. R. H. Graves of Canton, China, said that a Chinaman who got hold of this chapter declared that Paul could not have written it, but only a modern missionary who had been to China. It is drawn to the life because Paul knew Pagan Graeco-Roman civilization.32 The ordinance of God
( το δικαιωμα του θεου). The heathen knows that God condemns such evil practices.But also consent with them ( αλλα κα συνευδοκουσιν). Late verb for hearty approval as in Luk 11:48; Act 8:1; 1Co 7:12. It is a tragedy of American city government that so many of the officials are proven to be hand in glove with the underworld of law-breakers.1 Wherefore
( διο). See Rom 1:24; Rom 1:26 for this relative conjunction, "because of which thing."Without excuse ( αναπολογητος). See on Rom 1:21.Whosoever thou art that judgest ( πας ο κρινων). Literally, "every one that judgest," vocative case in apposition with ανθρωπε. Paul begins his discussion of the failure of the Jew to attain to the God-kind of righteousness (Rom 2:1-3) with a general statement applicable to all as he did (Rom 1:18) in the discussion of the failure of the Gentiles (Lightfoot). The Gentile is readily condemned by the Jew when he sins and equally so is the Jew condemned by the Gentile in like case. Κρινω does not of itself mean to condemn, but to pick out, separate, approve, determine, pronounce judgment, condemn (if proper).Another ( τον ετερον). Literally, "the other man." The notion of two in the word, one criticizing the other.Thou condemnest thyself ( σεαυτον κατακρινεις). Note κατα here with κρινω, to make plain the adverse judgment.For ( γαρ). Explanatory reason for the preceding statement. The criticpractises ( πρασσεις, not single acts ποιεω, but the habit πρασσω) the same things that he condemns.2 Judgment
( κριμα). Decision rendered whether good or bad.According to ( κατα with accusative). As the rule of measure. Cf. Joh 7:24.3 And doest the same
( κα ποιων αυτα). "And doest them occasionally."That thou shalt escape ( συ εκφευξη). Emphasis on συ, "thou conceited Jew expecting to escape God's κριμα because thou art a Jew." Cf. Mat 3:8. Paul justifies the bitter words of the Baptist to the Pharisees and Sadducees. The future middle of the old verb εκφευγω (cf. 1Th 5:3). The Jew posed as immune to the ordinary laws of ethics because a Jew. Alas, some Christians affect the same immunity.4 Or despiseth thou?
( η καταφρονεισ?). Another alternative, that of scorn of God's kindness ( χρηστοτητος, 2Co 6:6) and forbearance ( ανοχης, old word, holding back from ανεχω, only here in N.T.) and longsuffering ( μακροθυμιας, late word for which see 2Co 6:4; 2Co 6:6). Καταφρονεω is old verb to think down on ( κατα, φρονεω) as in Mat 6:24; 1Co 11:22. This upstart Jew actually thinks down on God. And then "the riches" ( του πλουτου) of all that comes from God.Leadeth thee to repentance ( εις μετανοιαν σε αγε). The very kindness ( το χρηστον, the kindly quality) of God is trying to lead (conative present αγε) thee to a right-about face, a change of mind and attitude ( μετανοιαν) instead of a complacent self-satisfaction and pride of race and privilege.5 After thy hardness
( κατα την σκληροτητα σου). "According to thy hardness (old word from σκληρος, hard, stiff, only here in N.T.) will God's judgment be."And impenitent heart ( κα αμετανοητον καρδιαν). See μετανοιαν just before. "Thy unreconstructed heart," "with no change in the attitude of thy heart."Treasurest up for thyself ( θησαυριζεις σεαυτω). See for θησαυριζω on Mat 6:19; Luk 12:21; 2Co 12:14. Dative case σεαυτω (for thyself) with a touch of irony (Vincent).Wrath ( οργην). For such a Jew as already stated for the Gentile (Rom 1:18). There is a revelation ( αποκαλυψεως) of God's wrath for both in the day of wrath and righteous judgment ( δικαιοκρισιας, a late compound word, in LXX, two examples in the Oxyrhynchus papyri, only here in N.T.). See 2Th 1:5 for δικαιας κρισεως. Paul looks to the judgment day as certain (cf. 2Co 5:10-12), the day of the Lord (2Co 1:14).6 Who will render
( ος αποδωσε). Paul quotes Pro 24:12 as in 2Ti 4:14. See also Mat 16:27; Rev 22:12. The rendering will be in accord with the facts.7 To them that seek
( τοις μεν--ζητουσιν). Dative plural of the articular present active participle of ζητεω with μεν on the one hand.Eternal life ( ζωην αιωνιον). Accusative case object of αποδωσε above.8 But unto them that are factious and obey not the truth but obey unrighteousness
( τοις δε εξ εριθειας κα απειθουσιν τη αληθεια πειθομενοις δε αδικια). The other side with δε and the articular present participles in the dative again, only with εξ εριθειας, there is no participle ουσιν. But the construction changes and the substantives that follow are not the object of αποδωσε like ζωην αινωνιον above, but are in the nominative as if with εσοντα (shall be) understood (anger and wrath, both οργη and θυμος, tribulation and anguish, again a pair θλιψις κα στενοχωρια on which see 2Co 5:4; 2Co 12:10).9 Every soul of man
( πασαν ψυχην ανθρωπου). See Rom 13:1 for this use of ψυχη for the individual.Of the Jew first and also of the Greek ( Ιουδαιου τε πρωτον κα Hελληνος). See on Rom 1:16. First not only in penalty as here, but in privilege also as in Rom 2:11; Rom 1:16.11 Respect of persons
( προσωπολημψια). Milligan (Vocabulary) considers this word (in N.T. only here, Col 3:25; Eph 6:9) and προσωπολημπτης (Act 10:34) and προσωπολημπτεω (Jas 2:9) the earliest definitely known Christian words, not in LXX or non-Christian writings. See on Act 10:34 for the formation in imitation of the Hebrew to take note of the face ( προσωπον, λαμβανω), to judge by the face or appearance.12 Have sinned
( ημαρτον). Constative aorist active indicative, "sinned," a timeless aorist.Without law ( ανομως). Old adverb "contrary to law," "unjustly," but here in ignorance of the Mosaic law (or of any law). Nowhere else in N.T.Shall also perish without law ( ανομως κα απολουντα). Future middle indicative of απολλυμ, to destroy. This is a very important statement. The heathen who sin are lost, because they do not keep the law which they have, not because they do not have the Mosaic law or Christianity.Under law ( εν νομω). In the sphere of the Mosaic law.By the law ( δια νομου). The Jew has to stand or fall by the Mosaic law.13 Not the hearers--but the doers
( ου γαρ ο ακροαται--αλλ' ο ποιητα). The law was read in the synagogue, but there was no actual virtue in listening. The virtue is in doing. See a like contrast by James between "hearers" and "doers" of the gospel (Jas 1:22-25).Before God ( παρα τω θεω). By God's side, as God looks at it.Shall be justified ( δικαιωθησοντα). Future passive indicative of δικαιοω, to declare righteous, to set right. "Shall be declared righteous." Like Jas 1:22-25.14 That have no law
( τα μη νομον εχοντα). Better, "that have not the law" (the Mosaic law).By nature ( φυσε). Instrumental case of φυσις, old word from φυω, to beget. The Gentiles are without the Mosaic law, but not without some knowledge of God in conscience and when they do right "they are a law to themselves" ( εαυτοις εισιν νομος). This is an obvious reply to the Jewish critic.15 In that they
( οιτινες). "The very ones who," qualitative relative.Written in their hearts ( γραπτον εν ταις καρδιαις αυτων). Verbal adjective of γραφω, to write. When their conduct corresponds on any point with the Mosaic law they practise the unwritten law in their hearts.Their conscience bearing witness therewith ( συνμαρτυρουσης αυτων της συνειδησεως). On conscience ( συνειδησις) see on 1Co 8:7; 1Co 10:25; 2Co 1:12. Genitive absolute here with present active participle συνμαρτυρουσης as in Rom 9:1. The word συνειδησις means co-knowledge by the side of the original consciousness of the act. This second knowledge is personified as confronting the first (Sanday and Headlam). The Stoics used the word a great deal and Paul has it twenty times. It is not in the O.T., but first in this sense in Wisdom 17:10. All men have this faculty of passing judgment on their actions. It can be over-scrupulous (1Co 10:25) or "seared" by abuse (1Ti 4:12). It acts according to the light it has.Their thoughts one with another accusing or also excusing them ( μεταξυ αλληλων των λογισμων κατηγορουντων η κα απολογουμενων). Genitive absolute again showing the alternative action of the conscience, now accusing, now excusing. Paul does not say that a heathen's conscience always commends everything that he thinks, says, or does. In order for one to be set right with God by his own life he must always act in accord with his conscience and never have its disapproval. That, of course, is impossible else Christ died for naught (Gal 2:21). Jesus alone lived a sinless life. For one to be saved without Christ he must also live a sinless life.16 According to my gospel
( κατα το ευαγγελιον μου). What Paul preaches (1Co 15:1) and which is the true gospel17 Bearest the name
( επονομαζη). Present passive indicative in condition of first class of επονομαζω, old word, to put a name upon ( επ), only here in N.T. "Thou art surnamed Jew" (Lightfoot). Jew as opposed to Greek denoted nationality while Hebrew accented the idea of language.Restest upon the law ( επαναπαυη νομω). Late and rare double compound, in LXX and once in the Didache. In N.T. only here and Luk 10:6 which see. It means to lean upon, to refresh oneself back upon anything, here with locative case ( νομω). It is the picture of blind and mechanical reliance on the Mosaic law.Gloriest in God ( καυχασα εν θεω). Koine vernacular form for καυχα ( καυχαεσαι, καυχασα) of καυχαομα as in verse Rom 2:23; 1Co 4:7 and κατακαυχασα in Rom 11:18. The Jew gloried in God as a national asset and private prerogative (2Co 10:15; Gal 6:13).Approvest the things that are excellent ( δοκιμαζεις τα διαφεροντα). Originally, "Thou testest the things that differ," and then as a result comes the approval for the excellent things. As in Phi 1:10 it is difficult to tell which stage of the process Paul has in mind.Instructed out of the law ( κατηχουμενος εκ του νομου). Present passive participle of κατηχεω, a rare verb to instruct, though occurring in the papyri for legal instruction. See on Luk 1:4; 1Co 14:19. The Jew's "ethical discernment was the fruit of catechetical and synagogical instruction in the Old Testament" (Shedd).19 A guide of the blind
( οδηγον τυφλων). Accusative οδηγον in predicate with εινα to agree with σεαυτον, accusative of general reference with infinitive εινα in indirect discourse after πεποιθας. Late word (Polybius, Plutarch) from οδος, way, and ηγεομα, to lead, one who leads the way. Τυφλων is objective genitive plural. The Jews were meant by God to be guides for the Gentiles, for salvation is of the Jews (Joh 4:22).A light ( φως). "A light for those in darkness" ( των εν σκοτε, objective genitive again). But this intention of God about the Jews had resulted in conceited arrogance on their part.20 A corrector of the foolish
( παιδευτην αφρονων). Old word (from παιδευω) for instructor, in Plato, and probably so here, though corrector or chastiser in Heb 12:9 (the only N.T. instances). See Luk 23:16. Late inscriptions give it as instructor (Preisigke). Αφρονων is a hard word for Gentiles, but it is the Jewish standpoint that Paul gives. Each termed the other "dogs."Of babes ( νηπιων). Novitiates or proselytes to Judaism just as in Gal 4:1. Paul used it of those not of legal age.The form ( την μορφωσιν). Rare word only in Theophrastus and Paul (here and 2Ti 3:5). Pallis regards it as a Stoical term for education. Lightfoot considers the μορφωσις as "the rough-sketch, the pencilling of the μορφη," the outline or framework, and in 2Ti 3:5 "the outline without the substance." This is Paul's picture of the Jew as he sees himself drawn with consummate skill and subtle irony.21 Thou therefore that teachest another
( ο ουν διδασκων ετερον). Paul suddenly breaks off (anacoluthon) the long sentence that began in verse Rom 2:17 and starts over again with a phrase that gathers it all up in small compass (teachest) and drives it home (therefore) on the Jew (thyself).Not to steal ( μη κλεπτειν). Infinitive with μη in indirect command (indirect discourse) after κερυσσων.Dost thou steal? ( κλεπτεισ?). The preaching ( κερυσσων) was fine, but the practice? A home-thrust.Should not commit adultery ( μη μοιχευειν). Infinitive in direct command again after λεγων. "The Talmud charges the crime of adultery upon the three most illustrious Rabbins" (Vincent).22 That abhorrest
( ο βδελυσσομενος). Old word to make foul, to stink, to have abhorrence for. In LXX, in N.T. only here and Rev 21:8. The very word used by Jesus to express their horror of idols ( ειδωλα, see on Act 7:41; 1Co 12:2). See Mat 24:15 for "abomination."Dost thou rob temples? ( ιεροσυλεισ?). Old verb from ιεροσυλος (Act 19:37) and that from ιερον, temple, and συλαω, to rob. The town clerk (Act 19:37) said that these Jews (Paul and his companions) were "not robbers of temples," proof that the charge was sometimes made against Jews, though expressly forbidden the Jews (Josephus, Ant. IV. 8, 10). Paul refers to the crime of robbing idol temples in spite of the defilement of contact with idolatry.23 Through thy transgression of the law
( δια της παραβασεως του νομου). Old word for stepping across a line. Trench calls attention to "the mournfully numerous group of words" for the varieties of sin like αγνοημα, ignorance, ανομια, violation of law, αμαρτια, missing the mark, εττημα, falling short, παραβασις, passing over the line, παρακοη, disobedience to a voice, παρανομια, putting the law aside, παραπτωμα, falling down, πλημμελεια, discord.24 Because of you
( δι' υμας). Free quotation from the LXX of Isa 52:5. The Jews were jealous for the Name of God and would not pronounce the Tetragrammaton and yet acted so that the Gentiles blasphemed that Name.25 If thou be a doer of the law
( εαν νομον πρασσεις). Condition of third class and the present (continued action) subjunctive of πρασσω, a verb meaning to do as a habit.Is become uncircumcision ( ακροβυστια γεγονεν). The Jew is then like the Gentile, with no privilege at all. Circumcision was simply the seal of the covenant relation of Israel with God.26 Keep
( φυλασση). Present subjunctive with εαν, condition of third class, mere supposition like that in verse Rom 2:25, "keep on keeping" perfectly, Paul means.For ( εις). As often in N.T.27 If it fulfill the law
( τον νομον τελουσα). Present active participle (conditional use of the participle) of τελεω, to finish, continually fulfilling to the end (as would be necessary).Judge thee ( κρινει--σε). Unusual position of σε (thee) so far from the verb κρινε.With the letter and circumcision ( δια γραμματος κα περιτομης). Δια means here accompanied by, with the advantage of.28 Which is one outwardly
( ο εν τω φανερω). Ιουδαιος (Jew) has to be repeated (ellipse) with the article, "the in the open Jew" (circumcision, phylacteries, tithes, etc.). Likewise repeat περιτομη (circumcision).29 Who is one inwardly
( ο εν τω κρυπτω). Repeat Ιουδαιος (Jew) here also, "the in the inward part Jew" (circumcision of the heart περιτομη καρδιας and not a mere surgical operation as in Col 2:11, in the spirit εν πνευματ, with which compare 2Co 3:3; 2Co 3:6). This inward or inside Jew who lives up to his covenant relation with God is the high standard that Paul puts before the merely professional Jew described above.Whose praise ( ου ο επαινος). The antecedent of the relative ου is Ιουδαιος (Jew). Probably (Gifford) a reference to the etymology of Judah (praise) as seen in Gal 49:8.1 What advantage then hath the Jew?
( τ ουν το περισσον του Ιουδαιου?). Literally, "What then is the overplus of the Jew?" What does the Jew have over and above the Gentile? It is a pertinent question after the stinging indictment of the Jew in chapter 2.The profit ( η ωφελια). The help. Old word, only here in N.T. See Mar 8:36 for ωφελε, the verb to profit.2 Much every way
( πολυ κατα παντα). Πολυ points back to το περισσον. So it means the overplus of the Jew is much from every angle.First of all ( πρωτον μεν). As in Rom 1:8; 1Co 11:18 Paul does not add to his "first." He singles out one privilege of the many possessed by the Jew.They were intrusted with ( επιστευθησαν). First aorist passive indicative of πιστευω, to intrust, with accusative of the thing and dative of the person in the active. In the passive as here the accusative of the thing is retained as in 1Th 2:4.The oracles of God ( τα λογια του θεου). In the accusative case, therefore, the object of επιστευθησαν. Λογιον is probably a diminutive of λογος, word, though the adjective λογιος also occurs (Act 18:24). The word was early used for "oracles" from Delphi and is common in the LXX for the oracles of the Lord. But from Philo on it was used of any sacred writing including narrative. It occurs four times in the N.T. (Act 7:38, which see; Rom 3:2; Heb 5:12; 1Pe 4:11). It is possible that here and in Act 7:38 the idea may include all the Old Testament, though the commands and promises of God may be all.3 For what if?
( τ γαρ ει?). But Westcott and Hort print it, Τ γαρ? ε. See Phi 1:18 for this exclamatory use of τ γαρ (for how? How stands the case?).Some were without faith ( ηπιστησαν). First aorist active indicative of απιστεω, old verb, to disbelieve. This is the common N.T. meaning (Luk 24:11; Luk 24:41; Act 28:24; Rom 4:20). Some of them "disbelieved," these "depositaries and guardians of revelation" (Denney). But the word also means to be unfaithful to one's trust and Lightfoot argues for that idea here and in 2Ti 2:13. The Revised Version renders it "faithless" there. Either makes sense here and both ideas are true of some of the Jews, especially concerning the Messianic promises and Jesus.The faithfulness of God ( την πιστιν του θεου). Undoubtedly πιστις has this sense here and not "faith." God has been faithful (2Ti 2:13) whether the Jews (some of them) were simply disbelievers or untrue to their trust. Paul can use the words in two senses in verse Rom 3:3, but there is no real objection to taking ηπιστησαν, απιστιαν, πιστιν, all to refer to faithfulness rather than just faith.4 Let God be found true
( γινεσθω ο θεος αληθης). "Let God continue to be true" (present middle imperative).But every man a liar ( πας δε ανθρωπος ψευστης). The contrast in δε really means, "though every man be found a liar." Cf. Psa 116:12.As it is written ( καθως γεγραπτα). Psa 51:6.That thou mightest be justified ( οπως αν δικαιωθηις). Hοπως rather than the common ινα for purpose and αν with the first aorist passive subjunctive of δικαιοω. Used of God this verb here has to mean "declared righteous," not "made righteous."Mightest prevail ( νικησεις). Future active indicative with οπως of νικαω, to win a victory, though B L have νικησηις (first aorist active subjunctive, the usual construction).When thou comest into judgement ( εν τω κρινεσθα σε). "In the being judged as to thee" (present passive infinitive or, if taken as middle, "in the entering upon trial as to thee"). Common construction in the LXX from the Hebrew infinitive construct.5 What shall we say?
( τ ερουμεν?). Rhetorical question, common with Paul as he surveys the argument.Commendeth ( συνιστησιν). This common verb συνιστημ, to send together, occurs in the N.T. in two senses, either to introduce, to commend (2Co 3:1; 2Co 4:2) or to prove, to establish (2Co 7:11; Gal 2:18; Rom 5:8). Either makes good sense here.Who visiteth the wrath ( ο επιφερων την οργην). "Who brings on the wrath," "the inflicter of the anger" (Vaughan).I speak as a man ( κατα ανθρωπον). See Gal 3:15 for same phrase. As if to say, "pardon me for this line of argument." Tholuck says that the rabbis often used κατα ανθρωπον and τ ερουμεν. Paul had not forgotten his rabbinical training.6 For then how
( επε πως). There is a suppressed condition between επε and πως, an idiom occurring several times in the N.T. (1Co 15:29; Rom 11:6; Rom 11:22). "Since, if that were true, how."7 Through my lie
( εν τω εμω ψευσματ). ] Old word from ψευδομα, to lie, only here in N.T. Paul returns to the imaginary objection in verse Rom 3:5. The MSS. differ sharply here between ε δε (but if) and ε γαρ (for if). Paul "uses the first person from motives of delicacy" (Sanday and Headlam) in this supposable case for argument's sake as in 1Co 4:6. So here he "transfers by a fiction" (Field) to himself the objection.8 And why not
( κα μη). We have a tangled sentence which can be cleared up in two ways. One is (Lightfoot) to supply γενητα after μη and repeat τ ( κα τ μη γενητα, deliberative subjunctive in a question): And why should it not happen? The other way (Sanday and Headlam) is to take μη with ποιησωμεν and make a long parenthesis of all in between. Even so it is confusing because οτ also (recitative οτ) comes just before ποιησωμεν. The parenthesis is necessary anyhow, for there are two lines of thought, one the excuse brought forward by the unbeliever, the other the accusation that Paul affirms that very excuse that we may do evil that good may come. Note the double indirect assertion (the accusative and the infinitive ημας λεγειν after φασιν and then the direct quotation with recitative οτ after λεγειν, a direct quotation dependent on the infinitive in indirect quotation.Let us do evil that good may come ( ποιησωμεν τα κακα ινα ελθη τα αγαθα). The volitive aorist subjunctive ( ποιησωμεν) and the clause of purpose ( ινα and the aorist subjunctive ελθη). It sounds almost uncanny to find this maxim of the Jesuits attributed to Paul in the first century by Jews. It was undoubtedly the accusation of Antinomianism because Paul preached justification by faith and not by works.9 What then?
( τ ουν?). Paul's frequent query, to be taken with verses Rom 3:1; Rom 3:2.Are we in worse case than they? ( προεχομεθα?). The American Revisers render it: "Are we in better case than they?" There is still no fresh light on this difficult and common word though it occurs alone in the N.T. In the active it means to have before, to excel. But here it is either middle or passive. Thayer takes it to be middle and to mean to excel to one's advantage and argues that the context demands this. But no example of the middle in this sense has been found. If it is taken as passive, Lightfoot takes it to mean, "Are we excelled" and finds that sense in Plutarch. Vaughan takes it as passive but meaning, "Are we preferred?" This suits the context, but no other example has been found. So the point remains unsettled. The papyri throw no light on it.No, in no wise ( ου παντως). "Not at all." See 1Co 5:10.We before laid to the charge ( προηιτιασαμεθα). First aorist middle indicative of προαιτιαομα, to make a prior accusation, a word not yet found anywhere else. Paul refers to Rom 1:18-32 for the Greeks and Rom 2:1-29 for the Jews. The infinitive εινα with the accusative παντας is in indirect discourse.Under sin ( υπο αμαρτιαν). See Gal 3:22; Rom 7:14.10 As it is written
( καθως γεγραπτα οτ). Usual formula of quotation as in verse Rom 3:4 with recitative οτ added as in verse Rom 3:8. Paul here uses a catena or chain of quotations to prove his point in verse Rom 3:9 that Jews are in no better fix than the Greeks for all are under sin. Dr. J. Rendel Harris has shown that the Jews and early Christians had Testimonia (quotations from the Old Testament) strung together for certain purposes as proof-texts. Paul may have used one of them or he may have put these passages together himself. Verses Rom 3:10-12 come from Psa 14:1-3; first half of Rom 3:13 as far as εδολιουσαν from Psa 4:9, the second half from Psa 140:3; verse Rom 3:14 from Psa 10:7; Rom 3:15-17 from an abridgment of Isa 59:7; verse Rom 3:18 from Psa 35:1. Paul has given compounded quotations elsewhere (2Co 6:16; Rom 9:25; Rom 9:27; Rom 11:26; Rom 11:34; Rom 12:19). Curiously enough this compounded quotation was imported bodily into the text (LXX) of Rom 3:14 after verse 4 in Aleph B, etc.There is none righteous, no, not one ( ουκ εστιν δικαιος ουδε εις). "There is not a righteous man, not even one." This sentence is like a motto for all the rest, a summary for what follows.11 That understandeth
( συνιων). Present active participle of συνιω, late omega form of -μ verb συνιημ, to send together, to grasp, to comprehend. Some MSS. have the article ο before it as before εκζητων (seeking out).12 They are together become unprofitable
( αμα ηχρεωθησαν). First aorist passive indicative of αχρεοω. Late word in Polybius and Cilician inscription of first century A.D. Some MSS. read ηχρειωθησαν from αχρειος, useless ( α privative and χρειος, useful) as in Luk 17:10; Mat 25:30, but Westcott and Hort print as above from the rarer spelling αχρεος. Only here in N.T. The Hebrew word means to go bad, become sour like milk (Lightfoot).No, not so much as one ( ουκ εστιν εως ενος). "There is not up to one."13 Throat
( λαρυγξ). Old word, larynx.Open sepulchre ( ταφος ανεωιγμενος). Perfect passive participle of ανοιγω, "an opened grave." Their mouth (words) like the odour of a newly opened grave. "Some portions of Greek and Roman literature stink like a newly opened grave" (Shedd).They have used deceit ( εδολιουσαν). Imperfect (not perfect or aorist as the English implies) active of δολιοω, only in LXX and here in the N.T. from the common adjective δολιος, deceitful (2Co 11:13). The regular form would be εδολιουν. The -οσαν ending for third plural in imperfect and aorist was once thought to be purely Alexandrian because so common in the LXX, but it is common in the Boeotian and Aeolic dialects and occurs in ειχοσαν in the N.T. (Joh 15:22; Joh 15:24). "They smoothed their tongues" in the Hebrew.Poison ( ιος). Old word both for rust (Jas 5:3) and poison (Jas 3:8).Of asps ( ασπιδων). Common word for round bowl, shield, then the Egyptian cobra (a deadly serpent). Often in LXX. Only here in the N.T. The poison of the asp lies in a bag under the lips ( χειλη), often in LXX, only here in N.T. Genitive case after γεμε (is full).15 To shed
( εκχεα). First aorist active infinitive of εκχεω, to pour out, old verb with aorist active εξεχεα.16 Destruction
( συντριμμα). Rare word from συντριβω, to rub together, to crush. In Lev 21:19 for fracture and so in papyri. Only here in N.T.Misery ( ταλαιπωρια). Common word from ταλαιπωρος (Rom 7:24), only here in the N.T.17 The way of peace
( οδον ειρηνης). Wherever they go they leave a trail of woe and destruction (Denney).18 Before
( απεναντ). Late double compound ( απο, εν, αντ) adverbial preposition in LXX and Polybius, papyri and inscriptions. With genitive as here.19 That every mouth may be stopped
( ινα παν στομα φραγη). Purpose clause with ινα and second aorist passive subjunctive of φρασσω, old verb to fence in, to block up. See 2Co 11:10. Stopping mouths is a difficult business. See Tit 1:11 where Paul uses επιστομιζειν (to stop up the mouth) for the same idea. Paul seems here to be speaking directly to Jews ( τοις εν τω νομω), the hardest to convince. With the previous proof on that point he covers the whole ground for he made the case against the Gentiles in Rom 1:18-32.May be brought under the judgement of God ( υποδικος γενητα τω θεω). "That all the world (Jew as well as Gentile) may become ( γενητα) answerable ( υποδικος, old forensic word, here only in N.T.) to God (dative case τω θεω)." Every one is "liable to God," in God's court.20 Because
( διοτ, again, δια, οτ).By the works of the law ( εξ εργων νομου). "Out of works of law." Mosaic law and any law as the source of being set right with God. Paul quotes Psa 43:2 as he did in Gal 2:16 to prove his point.The knowledge of sin ( επιγνωσις αμαρτιας). The effect of law universally is rebellion to it (1Co 15:56). Paul has shown this carefully in Gal 3:19-22. Cf. Heb 10:3. He has now proven the guilt of both Gentile and Jew.21 But now apart from the law
( νυν δε χωρις νομου). He now ( νυν emphatic logical transition) proceeds carefully in verses Rom 3:21-31 thenature of the God-kind of righteousness which stands manifested ( δικαιοσυνη θεου πεφανερωτα, perfect passive indicative of φανεροω, to make manifest), thenecessity of which he has shown in Rom 1:18-3. This God kind of righteousness is "apart from law" of any kind and all of grace ( χαριτ) as he will show in verse Rom 3:24. But it is not a new discovery on the part of Paul, but "witnessed by the law and the prophets" ( μαρτυρουμενη, present passive participle, υπο του νομου κα των προφητων), made plain continuously by God himself.22 Even
( δε). Not adversative here. It defines here.Through faith in Jesus Christ ( δια πιστεως [Ιησου] Χριστου). Intermediate agency ( δια) is faith and objective genitive, "in Jesus Christ," not subjective "of Jesus Christ," in spite of Haussleiter's contention for that idea. The objective nature of faith in Christ is shown in Gal 2:16 by the addition εις Χριστον Ιησουν επιστευσαμεν (we believed in Christ), by της εις Χριστον πιστεως υμων (of your faith in Christ) in Col 2:5, by εν πιστε τη εν Χριστω Ιησου (in faith that in Christ Jesus) in 1Ti 3:13, as well as here by the added words "unto all them that believe" ( εις παντας τους πιστευοντας) in Jesus, Paul means.Distinction ( διαστολη). See on 1Co 14:7 for the difference of sounds in musical instruments. Also in Rom 10:12. The Jew was first in privilege as in penalty (Rom 2:9), but justification or setting right with God is offered to both on the same terms.23 Sinned
( ηρμαρτον). Constative second aorist active indicative of αμαρτανω as in Rom 5:12. This tense gathers up the whole race into one statement (a timeless aorist).And fall short ( κα υστερουντα). Present middle indicative of υστερεω, to be υστερος (comparative) too late, continued action, still fall short. It is followed by the ablative case as here, the case of separation.24 Being justified
( δικαιουμενο). Present passive participle of δικαιοω, to set right, repeated action in each case, each being set right.Freely ( δωρεαν). As in Gal 2:21.By his grace ( τη αυτου χαριτ). Instrumental case of this wonderful word χαρις which so richly expresses Paul's idea of salvation as God's free gift.Through the redemption ( δια της απολυτρωσεως). A releasing by ransom ( απο, λυτρωσις from λυτροω and that from λυτρον, ransom). God did not set men right out of hand with nothing done about men's sins. We have the words of Jesus that he came to give his life a ransom ( λυτρον) for many (Mar 10:45; Mat 20:28). Λυτρον is common in the papyri as the purchase-money in freeing slaves (Deissmann, Light from the Ancient East, pp. 327f.).That is in Christ Jesus ( τη εν Χριστω Ιησου). There can be no mistake about this redemption. It is like Joh 3:16.25 Set forth
( προεθετο). Second aorist middle indicative. See on Rom 1:13 for this word. Also in Eph 1:9, but nowhere else in N.T. God set before himself (purposed) and did it publicly before ( προ) the whole world.A propitiation ( ιλαστηριον). The only other N.T. example of this word is in Heb 9:5 where we have the "cherubim overshadowing the mercy seat" ( το ιλαστηριον). In Hebrews the adjective is used as a substantive or as "the propitiatory place " But that idea does not suit here. Deissmann (Bible Studies, pp. 124-35) has produced examples from inscriptions where it is used as an adjective and as meaning "a votive offering" or "propitiatory gift." Hence he concludes about Rom 3:25: "The crucified Christ is the votive gift of the Divine Love for the salvation of men." God gave his Son as the means of propitiation (1Jn 2:2). Hιλαστηριον is an adjective ( ιλαστηριος) from ιλασκομα, to make propitiation (Heb 2:17) and is kin in meaning to ιλασμος, propitiation (1Jn 2:2; 1Jn 4:10). There is no longer room for doubting its meaning in Rom 3:25.Through faith, by his blood ( δια πιστεως εν τω αυτου αιματ). So probably, connecting εν το αιματ (in his blood) with προεθετο.To show his righteousness ( εις ενδειξιν της δικαιοσυνης αυτου). See 2Co 8:24. "For showing of his righteousness," the God-kind of righteousness. God could not let sin go as if a mere slip. God demanded the atonement and provided it.Because of the passing over ( δια την παρεσιν). Late word from παριημ, to let go, to relax. In Dionysius Hal., Xenophon, papyri (Deissmann, Bible Studies, p. 266) for remission of punishment, especially for debt, as distinct from αφεσις (remission).Done aforetime ( προγεγονοτων). Second perfect active genitive participle of προγινομα. The sins before the coming of Christ (Act 14:16; Act 17:30; Heb 9:15).Forbearance ( ανοχη). Holding back of God as in Rom 2:4. In this sense Christ tasted death for every man (Heb 2:9).26 For the shewing
( προς την ενδειξιν). Repeats point of εις ενδειξιν of Rom 3:25 with προς instead of εις.At this present season ( εν τω νυν καιρω). "In the now crisis," in contrast with "done aforetime."That he might himself be ( εις το εινα αυτον). Purpose with εις to and the infinitive εινα and the accusative of general reference.Just and the justifier of ( δικαιον κα δικαιουντα). "This is the key phrase which establishes the connexion between the δικαιοσυνη θεου and the δικαιοσυνη εκ πιστεως" (Sanday and Headlam). Nowhere has Paul put the problem of God more acutely or profoundly. To pronounce the unrighteous righteous is unjust by itself (Rom 4:5). God's mercy would not allow him to leave man to his fate. God's justice demanded some punishment for sin. The only possible way to save some was the propitiatory offering of Christ and the call for faith on man's part.27 It is excluded
( εξεκλεισθη). First aorist (effective) passive indicative. "It is completely shut out." Glorying is on man's part.Nay; but by a law of faith ( ουχι, αλλα δια νομου πιστεως). Strong negative, and note "law of faith," by the principle of faith in harmony with God's love and grace.28 We reckon therefore
( λογιζομεθα ουν). Present middle indicative. Westcott and Hort read γαρ instead of ουν. "My fixed opinion" is. The accusative and infinitive construction occurs after λογιζομεθα here. On this verb λογιζομα, see Rom 2:3; Rom 4:3; Rom 8:18; Rom 14:14. Paul restates verses Rom 3:21.29 Of Gentiles also
( κα εθνων). Jews overlooked it then and some Christians do now.30 If so be that God is one
( ειπερ εις ο θεος). Correct text rather than επειπερ. It means "if on the whole." "By a species of rhetorical politeness it is used of that about which there is no doubt" (Thayer. Cf. 1Co 8:5; 1Co 15:15; Rom 8:9.By faith ( εκ πιστεως). "Out of faith," springing out of.Through faith ( δια της πιστεως). "By means of the faith" (just mentioned). Εκ denotes source, δια intermediate agency or attendant circumstance.31 Nay, we establish the law
( αλλα νομον ιστανομεν). Present indicative active of late verb ιστανω from ιστημ. This Paul hinted at in verse Rom 3:21. How he will show in chapter 4 how Abraham himself is an example of faith and in his life illustrates the very point just made. Besides, apart from Christ and the help of the Holy Spirit no one can keep God's law. The Mosaic law is only workable by faith in Christ.1 What then shall we say?
( τ ουν ερουμεν?). Paul is fond of this rhetorical question (Rom 4:1; Rom 6:1; Rom 7:7; Rom 8:31; Rom 9:14; Rom 9:30).Forefather ( προπατορα). Old word, only here in N.T. Accusative case in apposition with Αβρααμ (accusative of general reference with the infinitive).Hath found ( ευρηκενα). Westcott and Hort put ευρηκενα in the margin because B omits it, a needless precaution. It is the perfect active infinitive of ευρισκω in indirect discourse after ερουμεν. The MSS. differ in the position of κατα σαρκα.2 The Scripture
( η γραφη). Gen 15:6.Was justified by works ( εξ εργων εδικαιωθη). Condition of first class, assumed as true for the sake of argument, though untrue in fact. The rabbis had a doctrine of the merits of Abraham who had a superfluity of credits to pass on to the Jews (Luk 3:8).But not towards God ( αλλ' ου προς θεον). Abraham deserved all the respect from men that came to him, but his relation to God was a different matter. He had there no ground of boasting at all.3 It was reckoned unto him for righteousness
( ελογισθη εις δικαιοσυνην). First aorist passive indicative of λογιζομα, old and common verb to set down accounts (literally or metaphorically). It was set down on the credit side of the ledger "for" ( εις as often) righteousness. What was set down? His believing God ( επιστευσεν τω θεω).4 But as of debt
( αλλα κατα οφειλημα). An illustration of the workman ( εργαζομενω) who gets his wages due him, "not as of grace" ( ου κατα χαριν).5 That justifieth the ungodly
( τον δικαιουντα τον ασεβη). The impious, irreverent man. See Rom 1:25. A forensic figure (Shedd). The man is taken as he is and pardoned. "The whole Pauline gospel could be summed up in this one word-- God who justifies the ungodly" (Denney).6 Pronounceth blessing
( λεγε τον μακαρισμον). old word from μακαριζω, to pronounce blessed (Luk 1:48), felicitation, congratulation, in N.T. only here, verse Rom 4:9; Act 4:15.7 Blessed
( μακαριο). See on Mat 5:3.Are forgiven ( αφεθησαν). First aorist passive indicative of αφιημ, without augment ( αφειθησαν, regular form). Paul quotes Psa 32:1 and as from David. Paul thus confirms his interpretation of Gen 15:6.Iniquities ( ανομια). Violations of law whereas αμαρτια (sins) include all kinds.Are covered ( επεκαλυφθησαν). First aorist passive of επικαλυπτω, old verb, to cover over (upon, επ) as a shroud. Only here in N.T.8 To whom
( ω). But the best MSS. read ου like the LXX and so Westcott and Hort, "whose sin."Will not reckon ( ου μη λογισητα). Strong negation by double negative and aorist middle subjunctive.9 Is this blessing then pronounced?
( ο μακαρισμος ουν ουτοσ?). "Is this felicitation then?" There is no verb in the Greek. Paul now proceeds to show that Abraham was said in Gen 15:6 to be set right with God by faith before he was circumcised.10 When he was in circumcision
( εν περιτομη οντ). Dative masculine singular of the present active participle of ειμ; "to him being in a state of circumcision or in a state of uncircumcision?" A pertinent point that the average Jew had not noticed.11 The sign of circumcision
( σημειον περιτομης). It is the genitive of apposition, circumcision being the sign.A seal of the righteousness of the faith ( σφραγιδα της δικαιοσυνης της πιστεως). Σφραγις is old word for the seal placed on books (Rev 5:1), for a signet-ring (Rev 7:2), the stamp made by the seal (2Ti 2:19), that by which anything is confirmed (1Co 9:2) as here. The circumcision did not convey the righteousness, but only gave outward confirmation. It came by faith and "the faith which he had while in uncircumcision" ( της εν τη ακροβυστια), "the in the state of uncircumcision faith." Whatever parallel exists between baptism and circumcision as here stated by Paul argues for faith before baptism and for baptism as the sign and seal of the faith already had before baptism.That he might be ( εις το εινα αυτον). This idiom may be God's purpose (contemplated result) as in εις το λογισθηνα below, or even actual result (so that he was) as in Rom 1:20.Though they be in uncircumcision ( δι' ακροβυστιας). Simply, "of those who believe while in the condition of uncircumcision."12 The father of circumcision
( πατερα περιτομης). The accusative with εις το εινα to be repeated from verse Rom 4:11. Lightfoot takes it to mean, not "a father of a circumcised progeny," but "a father belonging to circumcision," a less natural interpretation.But who also walk ( αλλα κα τοις στοιχουσιν). The use of τοις here is hard to explain, for ου μονον and αλλα κα both come after the preceding τοις. All the MSS. have it thus. A primitive error in a copyist is suggested by Hort who would omit the second τοις. Lightfoot regards it less seriously and would repeat the second τοις in the English: "To those who are, I do not say of circumcision only, but also to those who walk."In the steps ( τοις ιχνεσιν). Locative case. See on 2Co 12:18. Στοιχεω is military term, to walk in file as in Gal 5:25; Phi 3:16.13 That he should be the heir of the world
( το κληρονομον αυτον εινα κοσμου). The articular infinitive ( το εινα) with the accusative of general reference in loose apposition with η επαγγελια (the promise). But where is that promise? Not just Gen 12:7, but the whole chain of promises about his son, his descendants like the stars in heaven, the Messiah and the blessing to the world through him. In these verses (Rom 4:13-17) Paul employs (Sanday and Headlam) the keywords of his gospel (faith, promise, grace) and arrays them against the current Jewish theology (law, works, merit).14 Be heirs
( κληρονομο). No predicate in the Greek ( εισιν). See on Gal 4:1. If legalists are heirs of the Messianic promise to Abraham (condition of first class, assumed as true for argument's sake), the faith is emptied of all meaning ( κεκενωτα, perfect passive indicative of κενοω) and the promise to Abraham is made permanently idle ( κατηργητα).15 Worketh wrath
( οργην κατεργαζετα). Because of disobedience to it.Neither is there transgression ( ουδε παραβασις). There is no responsibility for the violation of a non-existent law.16 Of faith
( εκ πιστεως). As the source.According to grace ( κατα χαριν). As the pattern.To the end that ( εις το εινα). Purpose again as in Rom 4:11.Sure ( βεβαιαν). Stable, fast, firm. Old adjective from βαινω, to walk.Not to that only which is of the law ( ου τω εκ του νομου μονον). Another instance where μονον (see verse Rom 4:12) seems in the wrong place. Normally the order would be, ου μονον τω εκ του νομου, αλλα κα κτλ.17 A father of many nations
( πατερα πολλων εθνων). Quotation from Gen 17:5. Only true in the sense of spiritual children as already explained, father of believers in God.Before him whom he believed even God ( κατεναντ ου επιστευσεν θεου). Incorporation of antecedent into the relative clause and attraction of the relative ω into ου. See Mar 11:2 for κατεναντ, "right in front of."Calleth the things that are not as though they were ( καλουντος τα μη οντα ως οντα). "Summons the non-existing as existing." Abraham's body was old and decrepit. God rejuvenated him and Sarah (Heb 11:19).18 In hope believed against hope
( παρ' ελπιδα επ' ελπιδ επιστευσεν). "Past hope in (upon) hope he trusted." Graphic picture.To the end that he might become ( εις το γενεσθα αυτον). Purpose clause again with εις to and the infinitive as in verses Rom 4:11-16.19 Without being weakened in faith
( μη ασθενησας τη πιστε). "Not becoming weak in faith." Ingressive first aorist active participle with negative μη.Now as good as dead ( ηδη νενεκρωμενον). Perfect passive participle of νεκροω, "now already dead." B omits ηδη. He was, he knew, too old to become father of a child.About ( που). The addition of που (somewhere, about) "qualifies the exactness of the preceding numeral" (Vaughan). The first promise of a son to Abraham and Sarah came (Gen 15:3) before the birth of Ishmael (86 when Ishmael was born). The second promise came when Abraham was 99 years old (Gen 17:1), calling himself 100 (Gen 17:17).20 He wavered not through unbelief
( ου διεκριθη τη απιστια). First aorist passive indicative of old and common verb διακρινω, to separate, to distinguish between, to decide between, to desert, to dispute, to be divided in one's own mind. This last sense occurs here as in Mat 21:22; Mar 11:23; Rom 14:23; Jas 1:6. "He was not divided in his mind by unbelief" (instrumental case).Waxed strong through faith ( ενεδυναμωθη τη πιστε). First aorist passive again of ενδυναμοω, late word to empower, to put power in, in LXX and Paul and Act 9:22.21 Being fully assured
( πληροφορηθεις). First aorist passive participle of πληροφορεω, from πληροφορος and this from πληρης and φερω, to bear or bring full (full measure), to settle fully. Late word, first in LXX but frequent in papyri in sense of finishing off or paying off. See on Luk 1:1; Rom 14:5.What he had promised ( ο επηγγελτα). Perfect middle indicative of επαγγελλομα, to promise, retained in indirect discourse according to usual Greek idiom.He was able ( δυνατος εστιν). Present active indicative retained in indirect discourse. The verbal adjective δυνατος with εστιν is here used in sense of the verb δυνατα (Luk 14:31; Act 11:17).23 That
( οτ). Either recitative or declarative οτ. It makes sense either way.24 Him that raised up Jesus
( τον εγειραντα Ιησουν). First aorist active articular participle of εγειρω, to raise up. The fact of the Resurrection of Jesus is central in Paul's gospel (1Co 15:4).25 For our justification
( δια την δικαιωσιν ημων). The first clause ( παρεδοθη δια τα παραπτωματα) is from Isa 53:12. The first δια with παραπτωματα is probably retrospective, though it will make sense as prospective (to make atonement for our transgressions). The second δια is quite clearly prospective with a view to our justification. Paul does not mean to separate the resurrection from the death of Christ in the work of atonement, but simply to show that the resurrection is at one with the death on the Cross in proof of Christ's claims.1 Being therefore justified by faith
( δικαιωθεντες ουν εκ πιστεως). First aorist passive participle of δικαιοω, to set right and expressing antecedent action to the verb εχωμεν. The ουν refers to the preceding conclusive argument (chapters 1 to 4) that this is done by faith.Let us have peace with God ( ειρηνην εχωμεν προς τον θεον). This is the correct text beyond a doubt, the present active subjunctive, not εχομεν (present active indicative) of the Textus Receptus which even the American Standard Bible accepts. It is curious how perverse many real scholars have been on this word and phrase here. Godet, for instance. Vincent says that "it is difficult if not impossible to explain it." One has only to observe the force of the tense to see Paul's meaning clearly. The mode is the volitive subjunctive and the present tense expresses linear action and so does not mean "make peace" as the ingressive aorist subjunctive ειρηνην σχωμεν would mean. A good example of σχωμεν occurs in Mat 21:38 ( σχωμεν την κληρονομιαν αυτου) where it means: "Let us get hold of his inheritance." Here ειρηνην εχωμεν can only mean: "Let us enjoy peace with God" or "Let us retain peace with God." We have in Act 9:31 ειχεν ειρηνην (imperfect and so linear), the church "enjoyed peace," not "made peace." The preceding justification ( δικαιωθεντες) "made peace with God." Observe προς (face to face) with τον θεον and δια (intermediate agent) with του κυριου.2 We have had
( εσχηκαμεν). Perfect active indicative of εχω (same verb as εχωμεν), still have it.Our access ( τεν προσαγωγην). Old word from προσαγω, to bring to, to introduce. Hence "introduction," "approach." Elsewhere in N.T. only Eph 2:18; Eph 3:12.Wherein we stand ( εν η εστηκαμεν). Perfect active (intransitive) indicative of ιστημ. Grace is here present as a field into which we have been introduced and where we stand and we should enjoy all the privileges of this grace about us.Let us rejoice ( καυχωμεθα). "Let us exult." Present middle subjunctive (volitive) because εχωμεν is accepted as correct. The exhortation is that we keep on enjoying peace with God and keep on exulting in hope of the glory of God.3 But let us also rejoice in our tribulations
( αλλα κα καυχωμεθα εν ταις θλιψεσιν). Present middle subjunctive of same verb as in verse Rom 5:2. Καυχωμα is more than "rejoice," rather "glory," "exult." These three volitive subjunctives ( εχωμεν, καυχωμεθα, twice) hold up the high ideal for the Christian after, and because of, his being set right with God. It is one thing to submit to or endure tribulations without complaint, but it is another to find ground of glorying in the midst of them as Paul exhorts here.4 Knowing
( ειδοτες). Second perfect participle of ειδον ( οιδα), giving the reason for the previous exhortation to glory in tribulations. He gives a linked chain, one linking to the other (tribulation θλιψις, patience υπομονη, experience δοκιμη, hope ελπις) running into verse Rom 5:5. On δοκιμη, see 2Co 2:9.5 Hath been shed abroad
( εκκεχυτα). Perfect passive indicative of εκχεω, to pour out. "Has been poured out" in our hearts.6 For
( ετ γαρ). So most documents, but B reads ε γε which Westcott and Hort use in place of γαρ.While we were yet weak ( οντων ημων ασθενων ετ). Genitive absolute. The second ετ (yet) here probably gave rise to the confusion of text over ετ γαρ above.In due season ( κατα καιρον). Christ came into the world at the proper time, the fulness of the time (Gal 4:4; Eph 1:10; Tit 1:3).I or the ungodly ( υπερ ασεβων). In behalf, instead of. See about υπερ on Gal 3:13 and also verse Rom 5:7 here.7 Scarcely
( μολις). Common adverb from μολος, toil. See on Act 14:18. As between δικαιος, righteous, and αγαθος, good, Lightfoot notes "all the difference in the world" which he shows by quotations from Plato and Christian writers, a difference of sympathy mainly, the δικαιος man being "absolutely without sympathy" while the αγαθος man "is beneficent and kind."Would even dare ( κα τολμα). Present active indicative of τολμαω, to have courage. "Even dares to." Even so in the case of the kindly sympathetic man courage is called for to make the supreme sacrifice.Perhaps ( ταχα). Common adverb (perhaps instrumental case) from ταχυς (swift). Only here in N.T.8 His own love
( την εαυτου αγαπην). See Joh 3:16 as the best comment here.While we were yet sinners ( ετ αμαρτωλων οντων). Genitive absolute again. Not because we were Jews or Greeks, rich or poor, righteous or good, but plain sinners. Cf. Luk 18:13, the plea of the publican, " μο τω αμαρτωλω."9 Much more then
( πολλω ουν μαλλον). Argument from the greater to the less. The great thing is the justification in Christ's blood. The final salvation ( σωθησομεθα, future passive indicative) is less of a mystery.10 We were reconciled to God
( κατηλλαγημεν τω θεω). Second aorist passive indicative of καταλλασσω for which great Pauline word see on 2Co 5:18. The condition is the first class. Paul does not conceive it as his or our task to reconcile God to us. God has attended to that himself (Rom 3:25). We become reconciled to God by means of the death of God's Son. "Much more" again we shall be saved "by his life" ( εν τη ζωη αυτου). "In his life," for he does live, "ever living to intercede for them" (Heb 7:25).11 But also glorying in God
( αλλα κα καυχωμενο εν τω θεω). Basis of all the exultation above (verses Rom 5:1-5).Through whom we have now received the reconciliation ( δ ου νυν την καταλλαγην ελαβομεν). Second aorist active indicative of λαμβανω, looked at as a past realization, "now" ( νυν) in contrast with the future consummation and a sure pledge and guarantee of it.12 Therefore
( δια τουτο). "For this reason." What reason? Probably the argument made in verses Rom 5:1-11, assuming our justification and urging exultant joy in Christ because of the present reconciliation by Christ's death and the certainty of future final salvation by his life.As through one man ( ωσπερ δι' ενος ανθρωπου). Paul begins a comparison between the effects of Adam's sin and the effects of the redemptive work of Christ, but he does not give the second member of the comparison. Instead of that he discusses some problems about sin and death and starts over again in verse Rom 5:15. The general point is plain that the effects of Adam's sin are transmitted to his descendants, though he does not say how it was done whether by the natural or the federal headship of Adam. It is important to note that Paul does not say that the whole race receives the full benefit of Christ's atoning death, but only those who do. Christ is the head of all believers as Adam is the head of the race. In this sense Adam "is a figure of him that was to come."Sin entered into the world ( η αμαρτια εις τον κοσμον εισηλθεν). Personification of sin and represented as coming from the outside into the world of humanity. Paul does not discuss the origin of evil beyond this fact. There are some today who deny the fact of sin at all and who call it merely "an error of mortal mind" (a notion) while others regard it as merely an animal inheritance devoid of ethical quality.And so death passed unto all men ( κα ουτως εις παντας ανθρωπους διηλθεν). Note use of διερχομα rather than εισερχομα, just before, second aorist active indicative in both instances. By "death" in Gen 2:17; Gen 3:19 physical death is meant, but in verses Rom 5:17; Rom 5:21 eternal death is Paul's idea and that lurks constantly behind physical death with Paul.For that all sinned ( εφ' ω παντες ημαρτον). Constative (summary) aorist active indicative of αμαρτανω, gathering up in this one tense the history of the race (committed sin). The transmission from Adam became facts of experience. In the old Greek εφ' ω usually meant "on condition that," but "because" in N.T. (Robertson, Grammar, p. 963).13 Until the law
( αχρ νομου). Until the Mosaic law. Sin was there before the Mosaic law, for the Jews were like Gentiles who had the law of reason and conscience (Rom 2:12-16), but the coming of the law increased their responsibility and their guilt (Rom 2:9).Sin is not imputed ( αμαρτια δε ουκ ελλογειτα). Present passive indicative of late verb ελλογαω ( -εω) from εν and λογος, to put down in the ledger to one's account, examples in inscription and papyri.When there is no law ( μη οντος νομου). Genitive absolute, no law of any kind, he means. There was law before the Mosaic law. But what about infants and idiots in case of death? Do they have responsibility? Surely not. The sinful nature which they inherit is met by Christ's atoning death and grace. No longer do men speak of "elect infants."14 Even over them that had not sinned after the likeness of Adam's transgression
( κα επ τους μη αμαρτησαντας επ τω ομοιωματ της παραβασεως Αδαμ). Adam violated an express command of God and Moses gave the law of God clearly. And yet sin and death followed all from Adam on till Moses, showing clearly that the sin of Adam brought terrible consequences upon the race. Death has come upon infants and idiots also as a result of sin, but one understands Paul to mean that they are not held responsible by the law of conscience.A figure ( τυπος). See on Act 7:43; 1Th 1:7; 2Th 3:9; 1Co 10:6 for this word. Adam is a type of Christ in holding a relation to those affected by the headship in each case, but the parallel is not precise as Paul shows.15 But not as the trespass
( αλλ' ουχ ως). It is more contrast than parallel: "the trespass" ( το παραπτωμα, the slip, fall to one side) over against the free gift ( το χαρισμα, of grace χαρις).Much more ( πολλω μαλλον). Another a fortiori argument. Why so? As a God of love he delightsmuch more in showing mercy and pardon than in giving just punishment (Lightfoot). The gift surpasses the sin. It is not necessary to Paul's argument to make "the many" in each case correspond, one relates to Adam, the other to Christ.16 Through one that sinned
( δι' ενος αμαρτησαντος). "Through one having sinned." That is Adam. Another contrast, difference in source ( εκ).Of one ( εξ ενος). Supply παραπτωματος, Adam's one transgression.Of many trespasses ( εκ πολλων παραπτωματων). The gift by Christ grew out of manifold sins by Adam's progeny.Justification ( δικαιωμα). Act of righteousness, result, ordinance (Rom 1:32; Rom 2:26; Rom 8:4), righteous deed (Rom 5:18), verdict as here (acquittal).17 Much more
( πολλω μαλλον). Argument a fortiori again. Condition of first class assumed to be true. Note balanced words in the contrast (transgression παραπτωματ, grace χαριτος; death θανατος, life ζωη; the one orAdam του ενος, the oneJesus Christ ; reign βασιλευω in both).18 So then
( αρα ουν). Conclusion of the argument. Cf. Rom 7:3; Rom 7:25; Rom 8:12, etc. Paul resumes the parallel between Adam and Christ begun in verse Rom 5:12 and interrupted by explanation (Rom 5:13) and contrast (Rom 5:15-17).Through one trespass ( δι' ενος παραπτωματος). That of Adam.Through one act of righteousness ( δι' ενος δικαιωματος). That of Christ. The first "unto all men" ( εις παντας ανθρωπους) as in verse Rom 5:12, the second as in verse Rom 5:17 "they that receive, etc."19 Here again we have "the one" ( του ενος) with both Adam and Christ, but "disobedience" ( παρακοης, for which see 2Co 10:6) contrasted with "obedience" ( υπακοης), the same verb καθιστημ, old verb, to set down, to render, to constitute ( κατεσταθησαν, first aorist passive indicative, κατασταθησοντα, future passive), and "the many" ( ο πολλο) in both cases (but with different meaning as with "all men" above).
20 Came in beside
( παρεισηλθεν). Second aorist active indicative of double compound παρεισερχομα, late verb, in N.T. only here and Gal 2:4 which see. See also εισηλθεν in verse Rom 5:12. The Mosaic law came into this state of things, in between Adam and Christ.That the trespass might abound ( ινα πλεοναση το παραπτωμα). It is usual to explain ινα here as final, as God's ultimate purpose. So Denney who refers to Gal 3:19; Rom 7:7. But Chrysostom explains ινα here as εκβασις (result). This is a proper use of ινα in the Koine as we have seen. If we take it so here, the meaning is "so that the trespass abounded" (aorist active subjunctive of πλεονασω, late verb, see on 2Th 1:3; 2Co 8:15). This was the actual effect of the Mosaic law for the Jews, the necessary result of all prohibitions.Did abound more exceedingly ( υπερεπερισσευσεν). First aorist active indicative of υπερπερισσευω. Late verb, in N.T. only here and 2Co 7:4 which see. A strong word. If πλεοναζω is comparative ( πλεον) περισσευω is superlative (Lightfoot) and then υπερπερισσευω goes the superlative one better. See υπερπλεοναζω in 1Ti 1:14. The flood of grace surpassed the flood of sin, great as that was (and is).21 That--even so grace might reign
( ινα--ουτος κα η χαρις βασιλευση). Final ινα here, the purpose of God and the goal for us through Christ. Lightfoot notes the force of the aorist indicative ( εβασιλευσεν, established its throne) and the aorist subjunctive ( βασιλευση, might establish its throne), the ingressive aorist both times. "This full rhetorical close has almost the value of a doxology" (Denney).1 What shall we say then?
( τ ουν ερουμεν?). "A debater's phrase" (Morison). Yes, and an echo of the rabbinical method of question and answer, but also an expression of exultant victory of grace versus sin. But Paul sees the possible perversion of this glorious grace.Shall we continue in sin? ( επιμενωμεν τη αμαρτιαι?). Present active deliberative subjunctive of επιμενω, old verb to tarry as in Ephesus (1Co 16:8) with locative case. The practice of sin as a habit (present tense) is here raised.That grace may abound ( ινα η χαρις πτεοναση). Final clause with ingressive aorist subjunctive, to set free the superfluity of grace alluded to like putting money in circulation. Horrible thought ( μη γενοιτο) and yet Paul faced it. There are occasionally so-called pietists who actually think that God's pardon gives them liberty to sin without penalty (cf. the sale of indulgences that stirred Martin Luther).2 Died to sin
( απεθανομεν τη αμαρτια). Second aorist active of αποθνησκω and the dative case. When we surrendered to Christ and took him as Lord and Saviour. Qualitative relative ( οιτινες, we the very ones who).How ( πως). Rhetorical question.3 Were baptized into Christ
( εβαπτισθημεν εις Χριστον). First aorist passive indicative of βαπτιζω. Better, "were baptized unto Christ or in Christ." The translation "into" makes Paul say that the union with Christ was brought to pass by means of baptism, which is not his idea, for Paul was not a sacramentarian. Εις is at bottom the same word as εν. Baptism is the public proclamation of one's inward spiritual relation to Christ attained before the baptism. See on Gal 3:27 where it is like putting on an outward garment or uniform.Into his death ( εις τον θανατον αυτου). So here "unto his death," "in relation to his death," which relation Paul proceeds to explain by the symbolism of the ordinance.4 We were buried therefore with him by means of baptism unto death
( συνεταφημεν ουν αυτω δια του βαπτισματος εις τον θανατον). Second aorist passive indicative of συνθαπτω, old verb to bury together with, in N.T. only here and Col 2:12. With associative instrumental case ( αυτω) and "by means of baptism unto death" as in verse Rom 6:3.In newness of life ( εν καινοτητ ζωης). The picture in baptism points two ways, backwards to Christ's death and burial and to our death to sin (verse Rom 6:1), forwards to Christ's resurrection from the dead and to our new life pledged by the coming out of the watery grave to walk on the other side of the baptismal grave (F. B. Meyer). There is the further picture of our own resurrection from the grave. It is a tragedy that Paul's majestic picture here has been so blurred by controversy that some refuse to see it. It should be said also that a symbol is not the reality, but the picture of the reality.5 For if we have become united with him by the likeness of his death
( ε γαρ συμφυτο γεγοναμεν τω ομοιωματ του θανατου αυτου). Condition of the first class, assumed to be true. Συμφυτο is old verbal adjective from συμφυω, to grow together. Baptism as a picture of death and burial symbolizes our likeness to Christ in his death.We shall be also united in the likeness of his resurrection ( αλλα κα της αναστασεως εσομεθα). The conclusion to the previous condition introduced by αλλα κα as often and το ομοιωματ (in the likeness) must be understood before της αναστασεως (of his resurrection). Baptism is a picture of the past and of the present and a prophecy of the future, the matchless preacher of the new life in Christ.6 Our old man
( ο παλαιος ημων ανθρωπος). Only in Paul (here, Col 3:9; Eph 4:22).Was crucified with him ( συνεσταυρωθη). See on Gal 2:19 for this boldly picturesque word. This took place not at baptism, but only pictured there. It took place when "we died to sin" (verse Rom 6:1).The body of sin ( το σωμα της αμαρτιας). "The body of which sin has taken possession" (Sanday and Headlam), the body marked by sin.That so we should no longer be in bondage to sin ( του μηκετ δουλευειν ημας τη αμαρτια). Purpose clause with του and the present active infinitive of δουλευω, continue serving sin (as slaves). Adds "slavery" to living in sin (verse Rom 6:2).7 Is justified
( δεδικαιωτα). Perfect passive indicative of δικαιοω, stands justified, set free from, adding this great word to death and life of verses Rom 6:1; Rom 6:2.8 With Christ
( συν Χριστω). As pictured by baptism, the crucifixion with Christ of verse Rom 6:6.9 Dieth no more
( ουκετ αποθνησκε). "Christ's particular death occurs but once" (Shedd). See Heb 10:10. A complete refutation of the "sacrificial" character of the "mass."10 The death that he died
( ο απεθανεν). Neuter relative, cognative accusative with απεθανεν.Once ( εφαπαξ). Once and once only (Heb 9:26), not ποτε (once upon a time).The life that he liveth ( ο ζη). Cognate accusative of the relative.11 Reckon ye also yourselves
( κα υμεις λογιζεσθε). Direct middle imperative of λογιζομα and complete proof that Paul does not mean that baptism makes one dead to sin and alive to God. That is a spiritual operation "in Christ Jesus" and only pictured by baptism. This is a plea to live up to the ideal of the baptized life.12 Reign
( βασιλευετω). Present active imperative, "let not sin continue to reign" as it did once (Rom 5:12).Mortal ( θνητο). Verbal adjective from θνησκω, subject to death. The reign of sin is over with you. Self-indulgence is inconsistent with trust in the vicarious atonement.That ye should obey ( εις το υπακουειν). With a view to obeying.13 Neither present
( μηδε παριστανετε). Present active imperative in prohibition of παριστανω, late form of παριστημ, to place beside. Stop presenting your members or do not have the habit of doing so, "do not go on putting your members to sin as weapons of unrighteousness."Instruments ( οπλα). Old word for tools of any kind for shop or war (Joh 18:3; 2Co 6:7; 2Co 10:4; Rom 13:12). Possibly here figure of two armies arrayed against each other (Gal 5:16-24), and see οπλα δικαιοσυνης below. The two sets of οπλα clash.But present yourselves unto God ( αλλα παραστησατε εαυτους τω θεω). First aorist active imperative of παριστημ, same verb, but different tense, do it now and completely. Our "members" ( μελη) should be at the call of God "as alive from the dead."14 Shall not have dominion
( ου κυριευσε). Future active indicative of κυριευω, old verb from κυριος, "shall not lord it over you," even if not yet wholly dead. Cf. 2Co 1:24.15 What then?
( τ ουν?). Another turn in the argument about the excess of grace.Shall we sin? ( αμαρτεσωμεν?). First aorist active deliberative subjunctive of αμαρτανω. "Shall we commit sin" (occasional acts of sin as opposed to the life of sin as raised by επιμενωμεν τη αμαρτια in verse Rom 6:1)?Because ( οτ). The same reason as in verse Rom 6:1 and taken up from the very words in verse Rom 6:14. Surely, the objector says, we may take a night off now and then and sin a little bit "since we are under grace."16 His servants ye are whom ye obey
( δουλο εστε ω υπακουετε). Bondservants, slaves of the one whom ye obey, whatever one's profession may be, traitors, spies sometimes they are called. As Paul used the figure to illustrate death to sin and resurrection to new life in Christ and not in sin, so now he uses slavery against the idea of occasional lapses into sin. Loyalty to Christ will not permit occasional crossing over to the other side to Satan's line.17 Whereas ye were
( ητε). Imperfect but no "whereas" in the Greek. Paul is not grateful that they were once slaves of sin, but only that, though they once were, they turned from that state.To that form of doctrine whereunto ye were delivered ( εις ον παρεδοθητε τυπον διδαχης). Incorporation of the antecedent ( τυπον διδαχης) into the relative clause: "to which form of doctrine ye were delivered." See on Rom 5:14 for τυπον. It is hardly proper to take "form" here to refer to Paul's gospel (Rom 2:16), possibly an allusion to the symbolism of baptism which was the outward sign of the separation.18 Ye became servants of righteousness
( εδουλωθητε τη δικαιοσυνη). First aorist passive indicative of δουλοω, to enslave. "Ye were made slaves to righteousness." You have simply changed masters, no longer slaves of sin (set free from that tyrant), but ye are slaves of righteousness. There is no middle ground, no "no man's land" in this war.19 I speak after the manner of men
( ανθρωπινον λεγω). "I speak a human word." He begs pardon for using "slaving" in connection with righteousness. But it is a good word, especially for our times when self-assertiveness and personal liberty bulk so large in modern speech. See Rom 3:5; Gal 3:15 where he uses κατα ανθρωπον.Because of the infirmity of your flesh ( δια την ασθενειαν της σαρκος υμων). Because of defective spiritual insight largely due to moral defects also.Servants to uncleanness ( δουλα τη ακαθαρσια). Neuter plural form of δουλος to agree with μελη (members). Patently true in sexual sins, in drunkenness, and all fleshly sins, absolutely slaves like narcotic fiends.So now ( ουτως νυν). Now that you are born again in Christ. Paul uses twice again the same verb παριστημ, to present ( παρεστησατε, παραστησατε).Servants to righteousness ( δουλα τη δικαιοσυνη). Repeats the idea of verse Rom 6:18.Unto sanctification ( εις αγιασμον). This the goal, the blessed consummation that demands and deserves the new slavery without occasional lapses or sprees (verse Rom 6:15). This late word appears only in LXX, N.T., and ecclesiastical writers so far. See on 1Th 4:3; 1Co 1:30. Paul includes sanctification in his conception of the God-kind (Rom 1:17) of righteousness (both justification, Rom 1:18-5 and sanctification, chapters Rom 6:6-8). It is a life process of consecration, not an instantaneous act. Paul shows that we ought to be sanctified (Rom 6:1-7) and illustrates the obligation by death (Rom 6:1-14), by slavery (Rom 6:15-23), and by marriage (Rom 7:1-6).20 Free in regard of righteousness
( ελευθερο τη δικαιοσυνη). Ye wore no collar of righteousness, but freely did as ye pleased. They were "free." Note dative case, personal relation, of δικαιοσυνη.21 What fruit then had ye at that time?
( τινα ουν καρπον ειχετε τοτε?). Imperfect active, used to have. A pertinent question. Ashes in their hands now. They are ashamed now of the memory of them. The end of them is death.22 Ye have your fruit unto sanctification
( εχετε τον καρπον υμων εις αγιασμον). Freedom from sin and slavery to God bring permanent fruit that leads to sanctification.And the end eternal life ( το δε τελος ζωην αιωνιον). Note accusative case ζωην αιωνιον, object of εχετε (ye have), though θανατος in contrast above is nominative.23 Wages
( οψωνια). Late Greek for wages of soldier, here of sin. See on Luk 3:14; 1Co 9:7; 2Co 11:8. Sin pays its wages in full with no cut. But eternal life is God's gift ( χαρισμα), not wages. Both θανατος and ζωην areeternal ( αιωνιον).1 To men that know the law
( γινωσκουσιν νομον). Dative plural of present active participle of γινωσκω. The Romans, whether Jews or Gentiles, knew the principle of law.A man ( του ανθρωπου). "The person," generic term ανθρωπος, not ανηρ.2 The wife that hath a husband
( η υπανδρος γυνη). Late word, under (in subjection to) a husband. Here only in N.T.Is bound ( δεδετα). Perfect passive indicative, stands bound.By law ( νομω). Instrumental case.To the husband while he liveth ( τω ζωντ ανδρ). "To the living husband," literally.But if the husband die ( εαν δε αποθανη ο ανηρ). Third class condition, a supposable case ( εαν and the second aorist active subjunctive).She is discharged ( κατηργητα). Perfect passive indicative of καταργεω, to make void. She stands free from the law of the husband. Cf. Rom 6:6.3 While the husband liveth
( ζωντος του ανδρος). Genitive absolute of present active participle of ζαω.She shall be called ( χρηματισε). Future active indicative of χρηματιζω, old verb, to receive a name as in Act 11:26, from χρημα, business, from χραομα, to use, then to give an oracle, etc.An adulteress ( μοιχαλις). Late word, in Plutarch, LXX. See on Mat 12:39.If she be joined ( εαν γενητα). Third class condition, "if she come to."So that she is no adulteress ( του μη εινα αυτην μοιχαλιδα). It is a fact that του and the infinitive is used for result as we saw in Rom 1:24. Conceived result may explain the idiom here.4 Ye also were made to the law
( κα υμεις εθανατωθητε). First aorist indicative passive of θανατοω, old verb, to put to death (Mat 10:21) or to make to die (extinct) as here and Rom 8:13. The analogy calls for the death of the law, but Paul refuses to say that. He changes the structure and makes them dead to the law as the husband (Rom 6:3-6). The relation of marriage is killed "through the body of Christ" as the "propitiation" (Rom 3:25) for us. Cf. Col 1:22.That we should be joined to another ( εις το γενεσθα ετερω). Purpose clause with εις το and the infinitive. First mention of the saints as wedded to Christ as their Husband occurs in 1Co 6:13; Gal 4:26. See further Eph 5:22-33.That we might bring forth fruit unto God ( ινα καρποφορησωμεν τω θεω). He changes the metaphor to that of the tree used in Rom 6:22.5 In the flesh
( εν τη σαρκ). Same sense as in Rom 6:19 and Rom 7:18; Rom 7:25. The "flesh" is not inherently sinful, but is subject to sin. It is what Paul means by being "under the law." He uses σαρξ in a good many senses.Sinful passions ( τα παθηματα των αμαρτιων). "Passions of sins" or marked by sins.Wrought ( ενεργειτο). Imperfect middle of ενεργεω, "were active."To bring forth fruit unto death ( εις το καρποφορησα τω θανατω). Purpose clause again. Vivid picture of the seeds of sin working for death.6 But now
( νυν δε). In the new condition.Wherein we were holden ( εν ω κατειχομεθα). Imperfect passive of κατεχω, picture of our former state (same verb in Rom 1:18).In newness of spirit ( εν καινοτητ πνευματος). The death to the letter of the law (the old husband) has set us free to the new life in Christ. So Paul has shown again the obligation on us to live for Christ.7 Is the law sin?
( ο νομος αμαρτια?). A pertinent query in view of what he had said. Some people today oppose all inhibitions and prohibitions because they stimulate violations. That is half-baked thinking.I had not known sin ( την αμαρτιαν ουκ εγνων). Second aorist indicative of γινωσκω, to know. It is a conclusion of a second class condition, determined as unfulfilled. Usually αν is used in the conclusion to make it plain that it is second class condition instead of first class, but occasionally it is not employed when it is plain enough without as here (Joh 16:22; Joh 16:24). See on Gal 4:15. So as toI had not known coveting (lust), επιθυμιαν ουκ ηιδειν. But all the same the law is not itself sin nor the cause of sin. Men with their sinful natures turn law into an occasion for sinful acts.8 Finding occasion
( αφορμην λαβουσα). See 2Co 5:12; 2Co 11:12; Gal 5:13 for αφορμην, a starting place from which to rush into acts of sin, excuses for doing what they want to do. Just so drinking men use the prohibition laws as "occasions" for violating them.Wrought in me ( κατειργασατο εν εμο). First aorist active middle indicative of the intensive verb κατεργαζομα, to work out (to the finish), effective aorist. The command not to lust made me lust more.Dead ( νεκρα). Inactive, not non-existent. Sin in reality was there in a dormant state.9 I was alive
( εζων). Imperfect active. Apparently, "the lost paradise in the infancy of men" (Denney), before the conscience awoke and moral responsibility came, "a seeming life" (Shedd).Sin revived ( η αμαρτια ανεζησεν). Sin came back to life, waked up, the blissful innocent stage was over, "the commandment having come" ( ελθουσης της εντολης, genitive absolute).But I died ( εγω δε απεθανον). My seeming life was over for I was conscious of sin, of violation of law. I was dead before, but I did not know. Now I found out that I was spiritually dead.10 This I found unto death
( ευρεθη μοι--αυτη εις θανατον). Literally, "the commandment the one for (meant for) life, this was found for me unto death." First aorist (effective) passive indicative of ευρισκω, to find, not active as the English has it. It turned out so for me (ethical dative).11 Beguiled me
( εξηπατησεν με). First aorist active indicative of εξαπαταω, old verb, completely ( εξ) made me lose my way ( α privative, πατεω, to walk). See on 1Co 3:18; 2Co 11:3. Only in Paul in N.T.Slew me ( απεκτεινεν). First aorist active indicative of αποκτεινω, old verb. "Killed me off," made a clean job of it. Sin here is personified as the tempter (Gen 3:13).12 Holy, and righteous, and good
( αγια κα δικαια κα αγαθη). This is the conclusion (wherefore, ωστε) to the query in verse Rom 7:7. The commandment is God's and so holy like Him, just in its requirements and designed for our good. The modern revolt against law needs these words.13 Become death unto me?
( εμο εγενετο θανατοσ?). Ethical dative εμο again. New turn to the problem. Admitting the goodness of God's law, did it issue in death for me? Paul repels ( μη γενοιτο) this suggestion. It was sin that (But sin, αλλα η αμαρτια) "became death for me."That it might be shown ( ινα φανη). Final clause, ινα and second aorist passive subjunctive of φαινω, to show. The sinfulness of sin is revealed in its violations of God's law.By working death to me ( μο κατεργαζομενη θανατον). Present middle participle, as an incidental result.Might become exceedingly sinful ( γενητα καθ' υπερβολην αμαρτωλος). Second aorist middle subjunctive of γινομα with ινα in final clause. On καθ' υπερβολην, see on 1Co 12:31. Our hyperbole is the Greek υπερβολη. The excesses of sin reveal its real nature. Only then do some people get their eyes opened.14 Spiritual
( πνευματικος). Spirit-caused and spirit-given and like the Holy Spirit. See 1Co 10:3.But I am carnal ( εγω δε σαρκινος ειμ). "Fleshen" as in 1Co 3:1 which see, more emphatic even than σαρκικος," a creature of flesh."Sold under sin ( πεπραμενος υπο την αμαρτιαν). Perfect passive participle of πιπρασκω, old verb, to sell. See on Mat 13:46; Act 2:45, state of completion. Sin has closed the mortgage and owns its slave.15 I know not
( ου γινωσκω). "I do not recognize" in its true nature. My spiritual perceptions are dulled, blinded by sin (2Co 4:4). The dual life pictured here by Paul finds an echo in us all, the struggle after the highest in us ("what I really wish," ο θελω, to practise it steadily, πρασσω) and the slipping into doing ( ποιω) "what I really hate" ( ο μισω) and yet sometimes do. There is a deal of controversy as to whether Paul is describing his struggle with sin before conversion or after it. The words "sold under sin" in verse Rom 7:14 seem to turn the scale for the pre-conversion period. "It is the unregenerate man's experience, surviving at least in memory into regenerate days, and read with regenerate eyes" (Denney).16 I consent unto the law
( συνφημ τω νομω). Old verb, here only in N.T., with associative instrumental case. "I speak with." My wanting ( θελω) to do the opposite of what I do proves my acceptance of God's law as good ( καλος).17 So now
( νυν δε). A logical contrast, "as the case really stands."But sin that dwelleth in me ( αλλ' η ενοικουσα εν εμο αμαρτια). "But the dwelling in me sin." Not my true self, my higher personality, but my lower self due to my slavery to indwelling sin. Paul does not mean to say that his whole self has no moral responsibility by using this paradox. "To be saved from sin, a man must at the same time own it and disown it" (Denney).18 In me
( εν εμο). Paul explains this by "in my flesh" ( εν τη σαρκ μου), the unregenerate man "sold under sin" of verse Rom 7:14.No good thing ( ουκ--αγαθον). "Not absolutely good." This is not a complete view of man even in his unregenerate state as Paul at once shows.For to will is present with me ( το γαρ θελειν παρακειτα μο). Present middle indicative of παρακειμα, old verb, to lie beside, at hand, with dative μο. Only here in N.T.The wishing is the better self,the doing not the lower self.19 But the evil which I would not
( αλλα ο ου θελω κακον). Incorporation of the antecedent into the relative clause, "what evil I do not wish." An extreme case of this practise of evil is seen in the drunkard or the dope-fiend.20 It is no more I that do it
( ουκετ εγω κατεργαζομα αυτο). Just as in verse Rom 7:17, "no longer do I do it" (the real Εγο, my better self), and yet there is responsibility and guilt for the struggle goes on.21 The law
( τον νομον). The principle already set forth ( αρα, accordingly) in verses Rom 7:18; Rom 7:19. This is the way it works, but there is no surcease for the stings of conscience.22 For I delight in
( συνηδομα γαρ). Old verb, here alone in N.T., with associative instrumental case, "I rejoice with the law of God," my real self "after the inward man" ( κατα τον εσω ανθρωπον) of the conscience as opposed to "the outward man" (2Co 4:16; Eph 3:16).23 A different law
( ετερον νομον). For the distinction between ετερος and αλλος, see Gal 1:6.Warring against ( αντιστρατευομενον). Rare verb (Xenophon) to carry on a campaign against. Only here in N.T.The law of my mind ( τω νομω του νοος). The reflective intelligence Paul means by νοος, "the inward man" of verse Rom 7:22. It is this higher self that agrees that the law of God is good (Rom 7:12; Rom 7:16; Rom 7:22).Bringing me into captivity ( αιχμαλωτιζοντα). See on this late and vivid verb for capture and slavery Luk 21:24; 2Co 10:5. Surely it is a tragic picture drawn by Paul with this outcome, "sold under sin" (Rom 7:14), "captivity to the law of sin" (Rom 7:23). The ancient writers (Plato, Ovid, Seneca, Epictetus) describe the same dual struggle in man between his conscience and his deeds.24 O wretched man that I am
( ταλαιπωρος εγω ανθρωπος). "Wretched man I." Old adjective from τλαω, to bear, and πωρος, a callus. In N.T. only here and Rev 3:17. "A heart-rending cry from the depths of despair" (Sanday and Headlam).Out of the body of this death ( εκ του σωματος του θανατου τουτου). So the order of words demands. See verse Rom 7:13 for "death" which finds a lodgment in the body (Lightfoot). If one feels that Paul has exaggerated his own condition, he has only to recall 1Ti 1:15 when he describes himself a chief of sinners. He dealt too honestly with himself for Pharisaic complacency to live long.25 I thank God
( χαρις τω θεω). "Thanks to God." Note of victory over death through Jesus Christ our Lord."So then I myself ( αρα ουν αυτος εγω). His whole self in his unregenerate state gives a divided service as he has already shown above. In Rom 6:1-7 Paul proved the obligation to be sanctified. In Rom 7:7-8 he discusses the possibility of sanctification, only for the renewed man by the help of the Holy Spirit.1 Therefore now
( αρα νυν). Two particles. Points back to the triumphant note in Rom 7:25 after the preceding despair.No condemnation ( ουδεν κατακριμα). As sinners we deserved condemnation in our unregenerate state in spite of the struggle. But God offers pardon "to those in Christ Jesus ( τοις εν Χριστω Ιησου). This is Paul's Gospel. The fire has burned on and around the Cross of Christ. There and there alone is safety. Those in Christ Jesus can lead the consecrated, the crucified, the baptized life.2 The law of the Spirit of life
( ο νομος του πνευματος της ζωης). The principle or authority exercised by the Holy Spirit which bestows life and which rests "in Christ Jesus."Made me free ( ηλευθερωσεν με). First aorist active indicative of the old verb ελευθεροω for which see Gal 5:1. Aleph B have σε (thee) instead of με. It matters little. We are pardoned, we are free from the old law of sin and death (Rom 7:7-24), we are able by the help of the Holy Spirit to live the new life in Christ.3 That the law could not do
( το αδυνατον του νομου). Literally, "the impossibility of the law" as shown in Rom 7:7-24, either nominative absolute or accusative of general reference. No syntactical connection with the rest of the sentence.In that ( εν ω). "Wherein."It was weak ( ησθενε). Imperfect active, continued weak as already shown.In the likeness of sinful flesh ( εν ομοιωματ σαρκος αμαρτιας). For "likeness" see Phi 2:7, a real man, but more than man for God's "own Son." Two genitives "of flesh of sin" (marked by sin), that is the flesh of man is, but not the flesh of Jesus.And for sin ( κα περ αμαρτιας). Condensed phrase, God sent his Son also concerning sin (our sin).Condemned sin in the flesh ( κατεκρινε την αμαρτιαν εν τη σαρκ). First aorist active indicative of κατακρινω. He condemned the sin of men and the condemnation took place in the flesh of Jesus. If the article την had been repeated before εν τη σαρκ Paul would have affirmed sin in the flesh of Jesus, but he carefully avoided that (Robertson, Grammar, p. 784).4 The ordinance of the law
( το δικαιωμα του νομου). "The requirement of the law."Might be fulfilled ( ινα πλερωθη). Purpose of the death of Christ by ινα and first aorist passive subjunctive of πληροω. Christ met it all in our stead (Rom 3:21-26).Not after the flesh, but after the Spirit ( μη κατα σαρκα αλλα κατα πνευμα). The two laws of life ( κατα σαρκα in Rom 7:7-24, κατα πνευμα Rom 8:1-11). Most likely the Holy Spirit or else the renewed spirit of man.5 Do mind
( φρονουσιν). Present active indicative of φρονεω, to think, to put the mind ( φρην) on. See Mat 16:23; Rom 12:16. For the contrast between σαρξ and πνευμα, see Gal 5:16-24.6 The mind
( το φρονημα). The bent or will of the flesh is death as shown in Rom 7:7-24.Life ( ζωη). In contrast with "death."Peace ( ειρηνη). As seen in Rom 5:1-5.7 Is not subject
( ουχ υποτασσετα). Present passive indicative of υποτασσω, late verb, military term for subjection to orders. Present tense here means continued insubordination.Neither indeed can it be ( ουδε γαρ δυνατα). "For it is not even able to do otherwise." This helpless state of the unregenerate man Paul has shown above apart from Christ. Hope lies in Christ (Rom 7:25) and the Spirit of life (Rom 8:2).8 Cannot please God
( θεω αρεσα ου δυναντα). Because of the handicap of the lower self in bondage to sin. This does not mean that the sinner has no responsibility and cannot be saved. He is responsible and can be saved by the change of heart through the Holy Spirit.9 Not in the flesh
( ουκ εν σαρκ). Not sold under sin (Rom 7:14) any more.But in the spirit ( αλλα εν πνευματ). Probably, "in the Holy Spirit." It is not Pantheism or Buddhism that Paul here teaches, but the mystical union of the believer with Christ in the Holy Spirit.If so be that ( ειπερ). "If as is the fact" (cf. Rom 3:30).The Spirit of Christ ( πνευμα Χριστου). The same as "the Spirit of God" just before. See also Phi 1:19; 1Pe 1:11. Incidental argument for the Deity of Christ and probably the meaning of 2Co 3:18 "the Spirit of the Lord." Condition of first class, assumed as true.10 The body is dead
( το μεν σωμα νεκρον). Has the seeds of death in it and will die "because of sin."The spirit is life ( το δε πνευμα ζωη). The redeemed human spirit. He uses ζωη (life) instead of ζωσα (living), "God-begotten, God-sustained life" (Denney), if Christ is in you.11 Shall quicken
( ζωοποιησε). Future active indicative of ζωοποιεω, late verb from ζωοποιος, making alive. See on 1Co 15:22.Through his Spirit ( δια του πνευματος). B D L have δια το πνευμα (because of the Spirit). Both ideas are true, though the genitive is slightly more probably correct.12 We are debtors
( οφειλετα εσμεν). See on Gal 5:3; Rom 1:14.Not to the flesh ( ου τη σαρκ). Negative ου goes with preceding verb and τη σαρκ, not with the infinitive του ζηιν.13 Ye must die
( μελλετε αποθνησκειν). Present indicative of μελλω, to be about to do and present active infinitive of αποθνησκω, to die. "Ye are on the point of dying." Eternal death.By the spirit ( πνευματ). Holy Spirit, instrumental case.Ye shall live ( ζησεσθε). Future active indicative of ζαω. Eternal life.14 Sons of God
( υιο θεου). In the full sense of this term. In verse Rom 8:16 we have τεκνα θεου (children of God). Hence no great distinction can be drawn between υιος and τεκνον. The truth is that υιος is used in various ways in the New Testament. In the highest sense, not true of any one else, Jesus Christ is God's Son (Rom 8:3). But in the widest sense all men are "the offspring" ( γενος) of God as shown in Act 17:28 by Paul. But in the special sense here only those are "sons of God" who are led by the Spirit of God, those born again (the second birth) both Jews and Gentiles, "the sons of Abraham" ( υιο Αβρααμ, Gal 3:7), the children of faith.15 The spirit of adoption
( πνευμα υιοθεσιας). See on this term υιοθεσια, Gal 4:5. Both Jews and Gentiles receive this "adoption" into the family of God with all its privileges. " Whereby we cry, Abba, Father " ( εν η κραζομεν Αββα ο πατηρ). See Gal 4:6 for discussion of this double use of Father as the child's privilege.16 The Spirit himself
( αυτο το πνευμα). The grammatical gender of πνευμα is neuter as here, but the Greek used also the natural gender as we do exclusively as in Joh 16:13 εκεινος (masculinehe ), το πνευμα (neuter). See also Joh 16:26 ( ο--εκεινος). It is a grave mistake to use the neuter "it" or "itself" when referring to the Holy Spirit.Beareth witness with our spirit ( συμμαρτυρε τω πνευματ ημων). See on Rom 2:15 for this verb with associative instrumental case. See 1Jn 5:10 for this double witness.17 Joint-heirs with Christ
( συνκληρονομο Χριστου). A late rare double compound, in Philo, an Ephesian inscription of the imperial period (Deissmann, Light from the Ancient East, p. 92), papyri of the Byzantine period. See Rom 8:29 for this idea expanded. Paul is fond of compounds of συν, three in this verse ( συνκληρονομοι, συνπασχωμεν, συνδοξασθωμεν). The last (first aorist passive subjunctive of συνδοξαζω with ινα (purpose), late and rare, here only in N.T.18 To us-ward
( εις ημας). We shall be included in the radiance of the coming glory which will put in the shadow the present sufferings. Precisely the same idiom here with μελλουσαν δοξαν (aorist passive infinitive of αποκαλυφθηνα) occurs in Gal 3:23 with μελλουσαν πιστιν, which see.19 The earnest expectation of creation
( η αποκαραδοκια της κτισεως). This substantive has so far been found nowhere save here and Phi 1:20, though the verb αποκαραδοκεω is common in Polybius and Plutarch. Milligan (Vocabulary) thinks that Paul may have made the substantive from the verb. It is a double compound ( απο, off from, καρα, head, δοκεω, Ionic verb, to watch), hence to watch eagerly with outstretched head.Waiteth for ( απεκδεχετα). See on 1Co 1:7; Gal 5:5 for this rare word (possibly formed by Paul, Milligan). "To wait it out" (Thayer).The revealing of the sons of God ( την αποκαλυψιν των υιων του θεου). Cf. 1Jn 3:2; 2Th 2:8; Col 3:4. This mystical sympathy of physical nature with the work of grace is beyond the comprehension of most of us. But who can disprove it?20 Was subjected
( υπεταγη). Second aorist passive indicative of υπατασσω (cf. verse Rom 8:7).To vanity ( τη ματαιοτητ). Dative case. Rare and late word, common in LXX. From ματαιος, empty, vain. Eph 4:17; 2Pe 2:18.Not of its own will ( ουχ εκουσα). Common adjective, in N.T. only here and 1Co 9:27. It was due to the effect of man's sin.But by reason of him ( αλλα δια τον). Because of God.In hope that ( εφ' ελπιδ οτ). Note the form ελπιδ rather than the usual ελπιδ and so εφ'. Hοτ can be causal "because" instead of declarative "that."21 The creation itself
( αυτη η κτισις). It is the hope of creation, not of the Creator. Nature "possesses in the feeling of her unmerited suffering a sort of presentiment of her future deliverance" (Godet).22 Groaneth and travaileth in pain
( συνστεναζε κα συνωδινε). Two more compounds with συν. Both rare and both here alone in N.T. Nature is pictured in the pangs of childbirth.23 The first fruits
( την απαρχην). Old and common metaphor.Of the Spirit ( του πνευματος). The genitive of apposition. The Holy Spirit came on the great Pentecost and his blessings continue as seen in the "gifts" in Rom 8:1, in the moral and spiritual gifts of Gal 5:22. And greater ones are to come (1Co 15:44).Even we ourselves ( κα αυτο). He repeats for emphasis. We have our "groaning" ( στεναζομεν) as well as nature.Waiting for ( απεκδεχομενο). The same verb used of nature in verse Rom 8:19.Our adoption ( υιοθεσιαν). Our full "adoption" (see verse Rom 8:15), "the redemption of our body" ( την απολυτρωσιν του σωματος ημων). That is to come also. Then we shall have complete redemption of both soul and body.24 For by hope were we saved
( τη γαρ ελπιδ εσωθημεν). First aorist passive indicative of σωζω. The case of ελπιδ is not certain, the form being the same for locative, instrumental and dative. Curiously enough either makes good sense in this context: "We were saved in hope, by hope, for hope" (of the redemption of the body).25 With patience
( δι' υπομονης). Paul repeats the verb απεκδεχομα of verse Rom 8:23.26 Helpeth our infirmity
( συναντιλαμβανετα τη ασθενεια ημων). Present middle indicative of συναντιλαμβανομα, late and striking double compound (Diodorus, LXX, Josephus, frequent in inscriptions, Deissmann, Light, etc., p. 87), to lend a hand together with, at the same time with one. Only twice in N.T., here and Luk 10:40 in Martha's plea for Mary's help. Here beautifully Paul pictures the Holy Spirit taking hold at our side at the very time of our weakness (associative instrumental case) and before too late.How to pray ( το τ προσευξωμεθα). Articular clause object of οιδαμεν (we know) and indirect question with the deliberative aorist middle subjunctive προσευξωμεθα, retained in the indirect question.As we ought ( καθο δε). "As it is necessary." How true this is of all of us in our praying.Maketh intercession ( υπερεντυγχανε). Present active indicative of late double compound, found only here and in later ecclesiastical writers, but εντυγχανω occurs in verse Rom 8:27 (a common verb). It is a picturesque word of rescue by one who "happens on" ( εντυγχανε) one who is in trouble and "in his behalf" ( υπερ) pleads "with unuttered groanings" (instrumental case) or with "sighs that baffle words" (Denney). This is work of our Helper, the Spirit himself.27 He that searcheth
( ο εραυνων). God (1Sa 16:7).According to the will of God ( κατα θεον). See 2Co 7:9-11 for this phrase κατα θεον (according to God). The Holy Spirit is the "other Paraclete" (Joh 14:16) who pleads God's cause with us as Christ is our Paraclete with the Father (1Jn 2:1). But more is true as here, for the Holy Spirit interprets our prayers to God and "makes intercession for us in accord with God's will."28 All things work together
( παντα συνεργε). A B have ο θεος as the subject of συνεργε (old verb, see on 1Co 16:16; 2Co 6:1). That is the idea anyhow. It is God who makes "all things work together" in our lives "for good" ( εις αγαθον), ultimate good.According to his purpose ( κατα προθεσιν). Old word, seen already in Act 27:13 and for "shewbread" in Mat 12:4. The verb προτιθημ Paul uses in Rom 3:24 for God's purpose. Paul accepts fully human free agency but behind it all and through it all runs God's sovereignty as here and on its gracious side (Rom 9:11; Rom 3:11; 2Ti 1:9).29 Foreknew
( προεγνω). Second aorist active indicative of προγινωσκω, old verb as in Act 26:5. See Psa 1:6 (LXX) and Mat 7:23. This fore-knowledge and choice is placed in eternity in Eph 1:4.He foreordained ( προωρισεν). First aorist active indicative of προοριζω, late verb to appoint beforehand as in Act 4:28; 1Co 2:7. Another compound with προ- (for eternity).Conformed to the image ( συμμορφους της εικονος). Late adjective from συν and μορφη and so an inward and not merely superficial conformity. Εικων is used of Christ as the very image of the Father (2Co 4:4; Col 1:15). See Phi 2:6 for μορφη. Here we have both μορφη and εικων to express the gradual change in us till we acquire the likeness of Christ the Son of God so that we ourselves shall ultimately have the family likeness of sons of God. Glorious destiny.That he might be ( εις το εινα αυτον). Common idiom for purpose.First born among many brethren ( πρωτοτοκον εν πολλοις αδελφοις). Christ is "first born" of all creation (Col 1:15), but here he is "first born from the dead" (Col 1:18), the Eldest Brother in this family of God's sons, though "Son" in a sense not true of us.30 Called
( εκαλεσεν)--Justified ( εδικαιωσεν)--Glorified ( εδοξασεν). All first aorist active indicatives of common verbs ( καλεω, δικαιοω, δοξαζω). But the glorification is stated as already consummated (constative aorists, all of them), though still in the future in the fullest sense. "The step implied in εδοξασεν is both complete and certain in the Divine counsels" (Sanday and Headlam).31 For these things
( προς ταυτα). From Rom 8:12 on Paul has made a triumphant presentation of the reasons for the certainty of final sanctification of the sons of God. He has reached the climax with glorification ( εδοξασεν in verse Rom 8:30). But Paul lets the objector have his say as he usually does so that in verses Rom 8:31-39 he considers the objections.If God is for us, who is against us? ( ε ο θεος υπερ ημων, τις καθ' ημων?). This condition of the first class carries Paul's challenge to all doubters. There is no one on a par with God. Note the two prepositions in contrast ( υπερ, over, κατα, down or against).32 He that
( ος γε). "Who as much as this" ( γε here magnifying the deed, intensive particle).Spared not ( ουκ εφεισατο). First aorist middle of φειδομα, old verb used about the offering of Isaac in Gen 22:16. See Act 20:29.Also with him ( κα συν αυτω). The gift of "his own son" is the promise and the pledge of the all things for good of verse Rom 8:28. Christ is all and carries all with him.33 Who shall lay anything to the charge of God's elect?
( τις εγκαλεσε κατα εκλεκτων θεου?). Future active indicative of εγκαλεω, old verb, to come forward as accuser (forensic term) in case in court, to impeach, as in Act 19:40; Act 23:29; Act 26:2, the only N.T. examples. Satan is the great Accuser of the brethren.It is God that justifieth ( θεος ο δικαιων). God is the Judge who sets us right according to his plan for justification (Rom 3:21-31). The Accuser must face the Judge with his charges.34 Shall condemn
( κατακρινων). Can be either present active participle (condemns) or the future (shall condemn). It is a bold accuser who can face God with false charges or with true ones for that matter for we have an "Advocate" at God's Court (1Jn 2:1), "who is at the right hand of God" ( ος εστιν εν δεξια του θεου) "who also maketh intercession for us" ( ος κα εντυγχανε υπερ ημων). Our Advocate paid the debt for our sins with his blood. The score is settled. We are free (Rom 8:1).35 Shall separate
( χωρισε). Future active of old verb χοριζω from adverb χωρις and that from χωρα, space. Can any one put a distance between Christ's love and us (objective genitive)? Can any one lead Christ to cease loving us? Such things do happen between husband and wife, alas. Paul changes the figure from "who" ( τις) to "what" ( τ). The items mentioned will not make Christ love us less. Paul here glories in tribulations as in Rom 5:3.36 Even as it is written
( καθως γεγραπτα). He quotes Psa 44:23.We are killed ( θανατουμεθα). Present passive indicative of θανατοω for which see on Rom 7:4. Same idea of continuous martyrdom in 1Co 15:31.As sheep for the slaughter ( ως προβατα σφαγης). Objective genitive ( σφαγης).37 Nay
( αλλα). On the contrary, we shall not be separated.We are more than conquerors ( υπερνικωμεν). Late and rare compound. Here only in N.T. "We gain a surpassing victory through the one who loved us."38 For I am persuaded
( πεπεισμα γαρ). Perfect passive participle of πειθω, "I stand convinced." The items mentioned are those that people dread (life, death, supernatural powers, above, below, any creature to cover any omissions).39 To separate us
( ημας χωρισα). Aorist active infinitive of χοριζω (same verb as in Rom 8:35). God's love is victor over all possible foes, "God's love that is in Christ Jesus." Paul has reached the mountain top. He has really completed his great argument concerning the God-kind of righteousness save for its bearing on some special problems. The first of these concerns the fact that the Jews (God's chosen people) have so largely rejected the gospel (chapters Rom 8:9-11).1 In Christ
( εν Χριστω). Paul really takes a triple oath here so strongly is he stirred. He makes a positive affirmation in Christ, a negative one (not lying), the appeal to his conscience as co-witness ( συνμαρτυρουσης, genitive absolute as in Rom 2:15 which see) "in the Holy Spirit."2 Sorrow
( λυπη). Because the Jews were rejecting Christ the Messiah. "We may compare the grief of a Jew writing after the fall of Jerusalem" (Sanday and Headlam).Unceasing pain in my heart ( αδιαλειπτος οδυνη τη καρδια). Like angina pectoris. Οδυνη is old word for consuming grief, in N.T. only here and and 1Ti 6:10.Unceasing ( αδιαλειπτος). Late and rare adjective (in an inscription 1 cent. B.C.), in N.T. only here and 2Ti 1:3. Two rare words together and both here only in N.T. and I and II Timothy (some small argument for the Pauline authorship of the Pastoral Epistles).3 I could wish
( ηυχομην). Idiomatic imperfect, "I was on the point of wishing." We can see that ευχομα (I do wish) would be wrong to say. Αν ηυχομην would mean that he does not wish (conclusion of second class condition). Αν ηυχομην would be conclusion of fourth class condition and too remote. He is shut up to the imperfect indicative (Robertson, Grammar, p. 886).Anathema ( αναθεμα). See for this word as distinct from αναθημα (offering) 1Co 12:3; Gal 1:8 I myself ( αυτος εγω). Nominative with the infinitive εινα and agreeing with subject of ηυχομην.According to the flesh ( κατα σαρκα). As distinguished from Paul's Christian brethren.4 Who
( οιτινες). The very ones who, inasmuch as they.Israelites ( Ισραηλειτα). Covenant name of the chosen people.Whose ( ων). Predicate genitive of the relative, used also again with ο πατερες. For "the adoption" ( η υιοθεσια) see Rom 8:15.The glory ( η δοξα). The Shekinah Glory of God (Rom 3:23) and used of Jesus in Jas 2:1.The covenants ( α διαθηκα). Plural because renewed often (Gen 6:18; Gen 9:9; Gen 15:18; Gen 17:2; Gen 17:7; Gen 17:9; Exo 2:24).The giving of the law ( η νομοθεσια). Old word, here only in N.T., from νομος and τιθημ.The service ( η λατρεια). The temple service (Heb 9:1; Heb 9:6).The fathers ( ο πατερες). The patriarchs (Act 3:13; Act 7:32).5 Of whom
( εξ ων). Fourth relative clause and here with εξ and the ablative.Christ ( ο Χριστος). The Messiah.As concerning the flesh ( το κατα σαρκα). Accusative of general reference, "as to the according to the flesh." Paul limits the descent of Jesus from the Jews to his human side as he did in Rom 1:3.Who is over all, God blessed for ever ( ο ον επ παντων θεος ευλογητος). A clear statement of the deity of Christ following the remark about his humanity. This is the natural and the obvious way of punctuating the sentence. To make a full stop after σαρκα (or colon) and start a new sentence for the doxology is very abrupt and awkward. See Act 20:28; Tit 2:13 for Paul's use of θεος applied to Jesus Christ.6 But it is not as though
( ουχ οιον δε οτ). Supply εστιν after ουχ: "But it is not such as that," an old idiom, here alone in N.T.Hath come to nought ( εκπεπτωκεν). Perfect active indicative of εκπιπτω, old verb, to fall out.For they are not all Israel, which are of Israel ( ου γαρ παντες ο εξ Ισραηλ ουτο Ισραηλ). "For not all those out of Israel (the literal Jewish nation), these are Israel (the spiritual Israel)." This startling paradox is not a new idea with Paul. He had already shown (Gal 3:7-9) that those of faith are the true sons of Abraham. He has amplified that idea also in Rom 9:4. So he is not making a clever dodge here to escape a difficulty. He now shows how this was the original purpose of God to include only those who believed.Seed of Abraham ( σπερμα Αβρααμ). Physical descent here, but spiritual seed by promise in verse Rom 9:8. He quotes Gen 21:12.8 The children of the promise
( τα τεκνα της επαγγελιας). Not through Ishmael, but through Isaac. Only the children of the promise are "children of God" ( τεκνα του θεου) in the full sense. He is not speaking of Christians here, but simply showing that the privileges of the Jews were not due to their physical descent from Abraham. Cf. Luk 3:8.9 A word of promise
( επαγγελιας ο λογος ουτος). Literally, "this word is one of promise." Paul combines Gen 18:10; Gen 18:14 from the LXX.10 Having conceived of one
( εξ ενος κοιτην εχουσα). By metonomy with cause for the effect we have this peculiar idiom ( κοιτη being bed, marriage bed), "having a marriage bed from one" husband. One father and twins.11 The children being not yet born
( μηπω γεννηθεντων). Genitive absolute with first aorist passive participle of γενναω, to beget, to be born, though no word for children nor even the pronoun αυτων (they).Neither having done anything good or bad ( μηδε πραξαντων τ αγαθον η φαυλον). Genitive absolute again with first active participle of πρασσω. On φαυλον, see 2Co 5:10.The purpose of God ( η προθεσις του θεου). See Rom 8:28 for προθεσις.According to election ( κατ' εκλογην). Old word from εκλεγω, to select, to choose out. See 1Th 1:4. Here it is the purpose ( προθεσις) of God which has worked according to the principles of election.Not of works ( ουκ εξ εργων). Not of merit.12 But of him that calleth
( αλλ' εκ του καλουντος). Present active articular participle of καλεω in the ablative case after εκ. The source of the selection is God himself. Paul quotes Gen 25:33 (LXX).13 Paul quotes Mal 1:2.But Esau I hated
( τον δε Εσαυ εμισησα). This language sounds a bit harsh to us. It is possible that the word μισεω did not always carry the full force of what we mean by "hate." See Mat 6:24 where these very verbs ( μισεω and αγαπαω) are contrasted. So also in Luk 14:26 about "hating" ( μισεω) one's father and mother if coming between one and Christ. So in Joh 12:25 about "hating" one's life. There is no doubt about God's preference for Jacob and rejection of Esau, but in spite of Sanday and Headlam one hesitates to read into these words here the intense hatred that has always existed between the descendants of Jacob and of Esau.14 Is there unrighteousness with God?
( μη αδικια παρα τω θεωι?). Paul goes right to the heart of the problem. Μη expects a negative answer. "Beside" ( παρα) God there can be no injustice to Esau or to any one because of election.15 For he says to Moses
( τω Μωυσε γαρ λεγε). He has an Old Testament illustration of God's election in the case of Pharaoh (Exo 33:19).On whom I have mercy ( ον αν ελεω). Indefinite relative with αν and the present active subjunctive of ελεαω, late verb only here and Jdg 1:23 in N.T. "On whomsoever I have mercy." The same construction in ον αν οικτειρω, "on whomsoever I have compassion."16 So then
( αρα ουν). In view of this quotation.It is not of ( ου). We must supply εστιν ελεος with ου. "Mercy is not of." The articular participles ( του θελοντοσ, του τρεχοντοσ, του ελεωντος) can be understood as in the genitive with ελεος understood (mercy is not a quality of) or as the predicate ablative of source like επιλυσεως in 2Pe 1:20. Paul is fond of the metaphor of running.17 To Pharaoh
( τω Φαραω). There is a national election as seen in verses Rom 9:7-13, but here Paul deals with the election of individuals. He "lays down the principle that God's grace does not necessarily depend upon anything but God's will" (Sanday and Headlam). He quotes Exo 9:16.Might be published ( διαγγελη). Second aorist passive subjunctive of διαγγελλω.18 He hardeneth
( σκληρυνε). Pharaoh hardened his own heart also (Exo 8:15; Exo 8:32; Exo 9:34), but God gives men up also (Rom 1:24; Rom 1:26; Rom 1:28). This late word is used by the Greek physicians Galen and Hippocrates. See on Act 19:9. Only here in Paul.19 Why doth he still find fault?
( τ ετ μεμφεται?). Old verb, to blame. In N.T. only here and Heb 8:8. Paul's imaginary objector picks up the admission that God hardened Pharaoh's heart. "Still" ( ετ) argues for a change of condition since that is true.Withstandeth his will ( τω βουληματ αυτου ανθεστηκεν). Perfect active indicative of ανθιστημ, old verb, maintains a stand (the perfect tense). Many have attempted to resist God's will ( βουλημα, deliberate purpose, in N.T. only here and Act 27:43; 1Pe 4:3). Elsewhere θελημα (Mat 6:10).20 Nay, but, O man, who art thou?
( Ο ανθρωπε, μεν ουν γε συ τις ει?). "O man, but surely thou who art thou?" Unusual and emphatic order of the words, prolepsis of συ (thou) before τις (who) and μεν ουν γε (triple particle, μεν, indeed, ουν, therefore, γε, at least) at the beginning of clause as in Rom 10:18; Phi 3:8 contrary to ancient idiom, but so in papyri.That repliest ( ο ανταποκρινομενος). Present middle articular participle of double compound verb ανταποκρινομα, to answer to one's face ( αντι-) late and vivid combination, also in Luk 14:6, nowhere else in N.T., but in LXX.The thing formed ( το πλασμα). Old word (Plato, Aristophanes) from πλασσω, to mould, as with clay or wax, from which the aorist active participle used here ( τω πλασαντ) comes. Paul quotes these words from Isa 29:16 verbatim. It is a familiar idea in the Old Testament, the absolute power of God as Creator like the potter's use of clay (Isa 44:8; Isa 45:8-10; Jer 18:6). Μη expects a negative answer.Why didst thou make me thus? ( τ με εποιησας ουτωσ?). The original words in Isaiah dealt with the nation, but Paul applies them to individuals. This question does not raise the problem of the origin of sin for the objector does not blame God for that but why God has used us as he has, made some vessels out of the clay for this purpose, some for that. Observe "thus" ( ουτως). The potter takes the clay as he finds it, but uses it as he wishes.21 Or hath not the potter a right over the clay?
( η ουκ εχε εξουσιαν ο κεραμευς του πηλου?). This question, expecting an affirmative answer, is Paul's reply to the previous one, "Why didst thou make me thus?" Πηλος, old word for clay, is mud or wet clay in Joh 9:6; Joh 9:11; Joh 9:14. The old word for potter ( κεραμευς) in N.T. only here and Mat 27:7; Mat 27:10.Lump ( φυραματος). Late word from φυραω, to mix (clay, dough, etc.).One part ( ο μεν)--another ( ο δε). Regular idiom for contrast ( μεν--δε) with the old demonstrative ο (this), "this vessel ( σκευος, old word as in Mar 11:16) for honour, that for dishonour." Paul thus claims clearly God's sovereign right ( εξουσιαν, power, right, authority, from εξεστ) to use men (already sinners) for his own purpose.22 Willing
( θελων). Concessive use of the participle, "although willing," not causal, "because willing" as is shown by "with much long-suffering" ( εν πολλη μακροθυμια, in much long-suffering).His power ( το δυνατον αυτου). Neuter singular of the verbal adjective rather than the substantive δυναμιν.Endured ( ηνεγκεν). Constative second aorist active indicative of the old defective verb φερω, to bear.Vessels of wrath ( σκευη οργης). The words occur in Jer 50:25 (LXX Jer 27:25), but not in the sense here (objective genitive like τεκνα οργης, Eph 2:3, the objects of God's wrath).Fitted ( κατηρτισμενα). Perfect passive participle of καταρτιζω, old verb to equip (see Mat 4:21; 2Co 13:11), state of readiness. Paul does not say here that God did it or that they did it. That they are responsible may be seen from 1Th 2:15.Unto destruction ( εις απωλειαν). Endless perdition (Mat 7:13; 2Th 2:3; Phi 3:19), not annihilation.23 Vessels of mercy
( σκευη ελεους). Objective genitive like σκευη οργης.Afore prepared ( προητοιμασεν). First aorist active indicative of προετοιμαζω, old verb to make ready (from ετοιμος, ready) and προ, before, in N.T. only here and Eph 2:10. But same idea in Rom 8:28-30.24 But also from the Gentiles
( αλλα κα εξ εθνων). Paul had already alluded to this fact in Rom 9:6 (cf. Gal 3:7-9). Now he proceeds to prove it from the Old Testament.25 In Hosea
( εν τω Hωσηε). He quotes Rom 2:23 with some freedom. Hosea refers to the ten tribes and Paul applies the principle stated there to the Gentiles. Hosea had a son named Lo-ammi = ου λαος. So here ο ου λαος μου "the not people of mine." Ου with substantives obliterates the meaning of the substantive, an idiom seen in Thucydides and other Greek writers. See also Rom 10:19; 1Pe 2:10.Which was not beloved ( την ουκ ηγαπημενην). The LXX rendering of Lo-ruhamah (not mercy, without mercy or love), name of Hosea's daughter. The use of ουκ with the perfect passive participle is emphatic, since μη is the usual negative of the participle in the Koine.26 Ye are not my people
( ου λαος μου υμεις). Quotation from Hos 1:10 (LXX Hos 2:1).There ( εκε). Palestine in the original, but Paul applies it to scattered Jews and Gentiles everywhere.27 Isaiah
( Εσαιας). Shortened quotation from Isa 10:22 (LXX).It is the remnant that shall be saved ( το υπολειμμα σωθησετα). First future passive of σωζω. Literally, "the remnant will be saved." Late word from υπολειπω, to leave behind (Rom 11:3), here only in N.T. Textus Receptus has καταλειμμα, but Aleph A B have υπολειμμα. Isaiah cries in anguish over the outlook for Israel, but sees hope for the remnant.28 Finishing it and cutting it short
( συντελων κα συντεμνων). Present active participles and note συν- with each (perfective use of the preposition, finishing completely as in Luk 4:13, cutting off completely or abridging and here only in N.T.) The quotation is from Isa 28:22.29 Hath said before
( προειρηκεν). Perfect active indicative of προειπον (defective verb). Stands on record in Isa 1:9.Had left ( εγκατελιπεν). Second aorist active indicative of old verb εγκαταλειπω, to leave behind. Condition of second class, determined as unfulfilled, with αν εγενηθημεν and αν ωμοιωθημεν as the conclusions (both first aorist passives of γινομα and ομοιοω, common verbs).A seed ( σπερμα). The remnant of verse Rom 9:27.30 Attained
( κατελαβεν). Second aorist active indicative of καταλαμβανω, old verb, to grasp, to seize, to overtake (carrying out the figure in διωκω (to pursue). It was a curious paradox.Which is of faith ( την εκ πιστεως). As Paul has repeatedly shown, the only way to get the God-kind of righteousness.31 Did not arrive at that law
( εις νομον ουκ εφθασεν). First aorist active indicative of φθανω, old verb to anticipate (1Th 4:15), now just to arrive as here and 2Co 10:14. The word "that" is not in the Greek. Legal righteousness Israel failed to reach, because to do that one had to keep perfectly all the law.32 We must supply the omitted verb εδιÂωξα (pursued) from verse Rom 9:31. That explains the rest.They stumbled at the stone of stumbling
( προσεκοψαν τω λιθω του προσκομματος). The quotation is from Isa 8:14. Προσκοπτω means to cut ( κοπτω) against ( προς) as in Mat 4:6; Joh 11:9. The Jews found Christ a σκανδαλον (1Co 1:23).33 Paul repeats the phrase just used in the whole quotation from Isa 8:14 with the same idea in "a rock of offence" ( πετραν σκανδαλου, "a rock of snare," a rock which the Jews made a cause of stumbling). The rest of the verse is quoted from Isa 28:16. However, the Hebrew means "shall not make haste" rather than "shall not be put to shame." In 1Pe 2:8 we have the same use of these Scriptures about Christ. Either Peter had read Romans or both Paul and Peter had a copy of Christian Testimonia like Cyprian's later.
1 Desire
( ευδοκια). No papyri examples of this word, though ευδοκησις occurs, only in LXX and N.T., but no example for "desire" unless this is one, though the verb ευδοκεω is common in Polybius, Diodorus, Dion, Hal. It means will, pleasure, satisfaction (Mat 11:26; 2Th 1:11; Phi 1:15; Phi 2:13; Eph 1:5; Eph 1:9).Supplication ( δεησις). Late word from δεομα, to want, to beg, to pray. In the papyri. See Luk 1:13. It is noteworthy that, immediately after the discussion of the rejection of Christ by the Jews, Paul prays so earnestly for the Jews "that they may be saved" ( εις σωτηριαν), literally "unto salvation." Clearly Paul did not feel that the case was hopeless for them in spite of their conduct. Bengel says: Non orasset Paul si absolute reprobati essent (Paul would not have prayed if they had been absolutely reprobate). Paul leaves God's problem to him and pours out his prayer for the Jews in accordance with his strong words in Rom 9:1-5.2 A zeal for God
( ζηλον θεου). Objective genitive like Phi 3:9, "through faith in Christ" ( δια πιστεως Χριστου).But not according to knowledge ( αλλ' ου κατ' επιγνωσιν). They had knowledge of God and so were superior to the Gentiles in privilege (Rom 2:9-11), but they sought God in an external way by rules and rites and missed him (Rom 9:30-33). They became zealous for the letter and the form instead of for God himself.3 Being ignorant of God's righteousness
( αγνοουντες την του θεου δικαιοσυνην). A blunt thing to say, but true as Paul has shown in Rom 2:1-3. They did not understand the God-kind of righteousness by faith (Rom 1:17). They misconceived it (Rom 2:4).They did not subject themselves ( ουχ υπεταγησαν). Second aorist passive indicative of υποτασσω, common Koine verb, to put oneself under orders, to obey, here the passive in sense of the middle (Jas 4:7) like απεκριθην, I answered.4 The end of the law
( τελος νομου). Christ put a stop to the law as a means of salvation (Rom 6:14; Rom 9:31; Eph 2:15; Col 2:14) as in Luk 16:16. Christ is the goal or aim of the law (Gal 3:24). Christ is the fulfilment of the law (Mat 5:17; Rom 13:10; 1Ti 1:5). But here (Denney) Paul's main idea is that Christ ended the law as a method of salvation for "every one that believeth" whether Jew or Gentile. Christ wrote finis on law as a means of grace.5 Thereby
( εν αυτη). That is by or in "the righteousness that is from law." He stands or falls with it. The quotation is from Lev 18:5.6 Saith thus
( ουτως λεγε). Paul personifies "the from faith righteousness" ( η εκ πιστεως δικαιοσυνη). A free reproduction from Deu 30:11-14. Paul takes various phrases from the LXX and uses them for "his inspired conviction and experiences of the gospel" (Denney). He does not quote Moses as saying this or meaning this.Say not in thy heart ( μη ειπηις εν τη καρδια σου). Second aorist active subjunctive with μη like Deu 8:17. To say in the heart is to think (Mat 3:9).That is, to bring Christ down ( τουτ' εστιν Χριστον καταγαγειν). Second aorist active infinitive of the common verb καταγω, to bring or lead down. It is dependent on the preceding verb αναβησετα (shall ascend). Τουτ' εστιν (that is) is what is called Midrash or interpretation as in Rom 9:8. It occurs three times here (verses Rom 10:6-8). Paul applies the words of Moses to Christ. There is no need for one to go to heaven to bring Christ down to earth. The Incarnation is already a glorious fact. Today some men scout the idea of the Deity and Incarnation of Christ.7 Into the abyss
( εις την αβυσσον). See Luk 8:31 for this old Greek word ( α privative and βυσσος) bottomless like sea (Psa 106:26), our abyss. In Rev 9:1 it is the place of torment. Paul seems to refer to Hades or Sheol (Act 2:27; Act 2:31), the other world to which Christ went after death.To bring Christ up ( Χριστον αναγαγειν). Second aorist active infinitive of αναγω and dependent on καταβησετα (shall descend). Christ has already risen from the dead. The deity and resurrection of Christ are precisely the two chief points of attack today on the part of sceptics.8 But what saith it?
( αλλα τ λεγει?). That is "the from faith righteousness."The word of faith ( το ρημα της πιστεως). The gospel message concerning faith (objective genitive). Only here. In contrast to the law.Which we preach ( ο κηρυσσομεν). The living voice brings home to every one the faith kind of righteousness. Paul seizes upon the words of Moses with the orator's instinct and with rhetorical skill (Sanday and Headlam) applies them to the facts about the gospel message about the Incarnation and Resurrection of Christ.9 If thou shalt confess
( εαν ομολογησηις). Third class condition ( εαν and first aorist active subjunctive of ομολογεω).With thy mouth Jesus as Lord ( εν τω στοματ σου Κυριον Ιησουν). This is the reading of nearly all the MSS. But B 71 Clem of Alex. read το ρημα εν τω στοματ σου οτ Κυριος Ιησους (the word in thy mouth that Jesus is Lord). The idea is the same, the confession of Jesus as Lord as in 1Co 12:3; Phi 2:11. No Jew would do this who had not really trusted Christ, for Κυριος in the LXX is used of God. No Gentile would do it who had not ceased worshipping the emperor as Κυριος. The word Κυριος was and is the touchstone of faith.And shalt believe ( κα πιστευσηις). Same construction. Faith precedes confession, of course.10 Man believeth
( πιστευετα). Impersonal construction, "it is believed" (present passive indicative of πιστευω). The order is reversed in this verse and the true order (faith, then confession).Confession is made ( ομολογειτα). Impersonal construction again, "it is confessed," "man confesses." Both καρδια (heart) and στοματ (mouth) are in the instrumental case.11 Every one
( πας). Paul adds this word to the quotation from Isa 28:16 already made in Rom 9:33.12 Distinction
( διαστολη). See on this word Rom 3:22. Here it is followed by the ablative case Ιουδαιου τε κα Hελληνος (between Jew and Greek).Lord of all ( Κυριος παντων). See Gal 3:28.Rich ( πλουτων). Present active participle of πλουτεω. See Eph 3:8 "the unsearchable riches of Christ."13 Paul here quotes Joe 3:5 (Joe 2:32 LXX).
14 How then shall they call?
( πως ουν επικαλεσωνται?). Deliberative subjunctive (first aorist middle) of επικαλεομα (see verses Rom 10:12; Rom 10:13). The antecedent of εις ον (in whom) is not expressed.How shall they believe? ( πος πιστευσωσιν?). Deliberative subjunctive again (first aorist active of πιστευω just used). Each time Paul picks up the preceding verb and challenges that. Here again the antecedent εις τουτον before ον is not expressed.How shall they hear? ( πος ακουσωσιν?). Deliberative subjunctive (first aorist active of ακουω).Without a preacher? ( χωρις κηρυσσοντοσ?). Preposition χωρις with ablative singular masculine present active participle of κηρυσσω, "without one preaching."How shall they preach? ( πως κηρυξωσιν?). Deliberative subjunctive again (first aorist active κηρυσσω, to preach).Except they be sent? ( εαν μη αποσταλωσιν?). Second aorist passive deliberative subjunctive of αποστελλω, to send, from which verb αποστολος apostle comes. Negative condition of third class. In graphic style Paul has made a powerful plea for missions. It is just as true today as then.15 How beautiful
( Hως ωραιο). A quotation from Isa 52:7 more like the Hebrew than the LXX, picturing the messengers of the restoration from the Jewish captivity. Paul assumes that the missionaries ( αποστολο) have been sent as implied in verse Rom 10:14.16 But they did not all hearken
( ου παντες υπηκουσαν). They heard, but did not heed. Some disbelieve now (Rom 3:3) as they did then. On obedience and disobedience see Rom 5:19; 1Th 2:13; Gal 3:2. He quotes Isa 53:1 to show how Isaiah felt.Report ( ακοη). Literally, "hearing" (Mat 14:1; Mar 13:7).17 By the word of Christ
( δια ρηματος Χριστου). "By the word about Christ" (objective genitive).18 Did they not hear?
( μη ουκ ηκουσαν?). Rather, "Did they fail to hear?" (expecting the negative answer μη, while ουκ blends with the verb). See on 1Co 9:5 for this construction.Yea, verily ( μενουνγε). Triple particle ( μεν, ουν, γε) as in Rom 9:20.Sound ( φθογγος). Vibration of a musical string. See on 1Co 14:7. Only two N.T. examples.The world ( της οικουμενης). The inhabited earth as in Luk 2:1.19 Did Israel not know?
( μη Ισραελ ουκ εγνω?). "Did Israel fail to know?" See above.First ( πρωτος). Moses first before any one else. LXX quotation Deu 32:21. See on 1Co 10:22 for παραζηλωσω (I will provoke you to jealousy).With that which is no nation ( επ' ουκ εθνε). The Jews had worshipped "no-gods" and now God shows favours to a "no-nation" (people).Will I anger you ( παροργιω υμας). Future active (Attic future) of παροργιζω, rare word, to rouse to wrath.20 Is very bold
( αποτολμα). Present active indicative of αποτολμαω, old word, to assume boldness ( απο, off) and only here in N.T. Isaiah "breaks out boldly" (Gifford). Paul cites Isa 65:1 in support of his own courage against the prejudice of the Jews. See Rom 9:30-33 for illustration of this point.I was found ( ευρεθην). First aorist passive indicative of ευρισκω.21 All the day long
( ολην την ημεραν). Accusative of extent of time. He quotes Isa 65:2.Did I spread out ( εξεπετασα). First aorist active indicative of εκπεταννυμ, old verb, to stretch out, bold metaphor, only here in N.T.Unto a disobedient and a gainsaying people ( προς λαον απειθουντα κα αντιλεγοντα). "Unto a people disobeying and talking back." The two things usually go together. Contrary and contradictory (Luk 13:34).1 I say then
( λεγω ουν). As in verse Rom 11:11. Ουν looks back to Rom 9:16-33 and Rom 10:19-21.Did God cast off? ( μη απωσατο ο θεοσ?). An indignant negative answer is called for by μη and emphasized by μη γενοιτο (God forbid). Paul refers to the promise in the O.T. made three times: 1Sa 12:22; Psa 94:14 (Psa 93:14 LXX); Psa 94:4. First aorist middle indicative (without augment) of απωθεω, to push away, to repel, middle, to push away from one as in Act 7:27.For I also ( κα γαρ εγω). Proof that not all the Jews have rejected Christ. See Phi 3:5 for more of Paul's pedigree.2 Whom he foreknew
( ον προεγνω). The same form and sense as in Rom 8:29, which see. Probably the Hebrew sense of choice beforehand. The nation of Israel was God's chosen people and so all the individuals in it could not be cast off.Wot ye not? ( ουκ οιδατε?). "Know ye not?" Why keep the old English "wot"?Of Elijah ( εν Ελεια). "In the case of Elijah." Cf. "in the bush" (Mar 12:26).He pleadeth ( εντυγχανε). See on Rom 8:27. Εντυγχανω means to happen on one and so to converse with (Act 25:24), to plead for (Rom 8:27; Rom 8:34), to plead against as here with κατα, but the "against" is in κατα.3 They have digged down
( κατεσκαψαν). First aorist active indicative of κατασκαπτω, to dig under or down. Old verb, here only in N.T. (critical text). LXX has καθειλαν "pulled down." Paul has reversed the order of the LXX of 1Ki 19:10; 1Ki 19:14; 1Ki 19:18.Altars ( θυσιαστηρια). Late word (LXX, Philo, Josephus, N.T. eccl. writers) from θυσιαζω, to sacrifice. See Act 17:23.And I am left alone ( καγω υπελειφθην μονος). First aorist passive indicative of υπολειπω, old word, to leave under or behind, here only in N.T. Elijah's mood was that of utter dejection in his flight from Jezebel.Life ( ψυχην). It is not possible to draw a clear distinction between ψυχη (soul) and πνευμα (spirit). Ψυχη is from ψυχω, to breathe or blow, πνευμα from πνεω, to blow. Both are used for the personality and for the immortal part of man. Paul is usually dichotomous in his language, but sometimes trichotomous in a popular sense. We cannot hold Paul's terms to our modern psychological distinctions.4 The answer of God
( ο χρηματισμος). An old word in various senses like χρηματιζω, only here in N.T. See this use of the verb in Mat 2:12; Mat 2:22; Luk 2:26; Act 10:22.To Baal ( τη Βααλ). Feminine article. In the LXX the name Βααλ is either masculine or feminine. The explanation is that the Jews put Bosheth ( αισχυνη, shame) for Baal and in the LXX the feminine article occurs because αισχυνη is so, though here the LXX has the masculine τω.5 Remnant
( λιμμα). Old word, but only here in N.T., but in papyri also and with this spelling rather than λειμμα. From λειπω, to leave.According to the election of grace ( κατ' εκλογην χαριτος). As in Rom 9:6-13. The election is all of God. Verse Rom 11:6 explains it further.6 Otherwise
( επε). Ellipse after επε (since), "since, in that case."Is no more ( ουκετ γινετα). "No longer becomes" grace, loses its character as grace. Augustine: Gratia nisi gratis sit gratia non est.7 What then?
( τ ουν?). Since God did not push Israel away (verse Rom 11:1), what is true?The election ( η εκλογη). Abstract for concrete (the elect).Obtained ( επετυχεν). Second aorist active indicative of επιτυγχανω, old verb, to hit upon, only here in Paul. See Rom 9:30-33 for the failure of the Jews.Were hardened ( επωρωθησαν). First aorist passive indicative of πωροω, late verb, to cover with thick skin ( πωρος). See on 2Co 3:14; Mar 3:5.8 A spirit of stupor
( πνευμα κατανυξεως). The quotation is a combination of Deu 19:4; Isa 29:10; Isa 6:9. This phrase is from Isa 29:10. Κατανυξις is a late and rare word from κατανυσσω, to prick or stick (Act 2:37), in LXX, here only in N.T., one example in Pelagia-Legende. The torpor seems the result of too much sensation, dulled by incitement into apathy.That they should not see ( του μη βλεπειν). Genitive articular infinitive of negative purpose.That they should not hear ( του μη ακουειν). So here also. See Stephen's speech (Act 7:51).9 David says
( Δαυειδ λεγε). From Psa 69:23; (Rom 68:23 LXX); Rom 34:8; Rom 28:4 (combined quotation).Table ( τραπεζα). For what is on the table, "a feast."A snare ( εις παγιδα). From πηγνυμ, to make fast, old word for snares for birds and beasts. See on Luk 21:35. Εις in predicate with γινομα is a translation-Hebraism.A trap ( εις θηραν). Old word for hunting of wild beasts, then a trap. Only here in N.T.A stumbling-block ( εις σκανδαλον). A third word for trap, snare, trap-stick or trigger over which they fall. See on 1Co 1:23; Rom 9:33.A recompense ( εις ανταποδομα). Late word from double compound verb ανταποδιδωμ, to repay (both αντ and απο). Ancient Greeks used ανταποδοσις. In LXX and Didache. In N.T. only here (bad sense) and Luk 14:12 (good sense).10 Let their eyes be darkened
( σκοτισθητωσαν ο οφθαλμο αυτων). First aorist passive imperative of σκοτιζω, to darken. A terrible imprecation.That they may not see ( του μη βλεπειν). Repeated from verse Rom 11:8.Bow down ( συνκαμψον). First aorist active imperative of συνκαμπτω, old verb, to bend together as of captives whose backs ( νωτον, another old word, only here in N.T.) were bent under burdens. Only here in N.T.11 Did they stumble that they might fall?
( μη επταισαν ινα πεσωσιν?). Negative answer expected by μη as in verse Rom 11:1. First aorist active indicative of πταιω, old verb, to stumble, only here in Paul (see Jas 3:2), suggested perhaps by σκανδαλον in verse Rom 11:9. If ινα is final, then we must add "merely" to the idea, "merely that they might fall" or make a sharp distinction between πταιω, to stumble, and πιπτω, to fall, and take πεσωσιν as effective aorist active subjunctive to fall completely and for good. Hινα, as we know, can be either final, sub-final, or even result. See 1Th 5:4; 1Co 7:29; Gal 5:17. Paul rejects this query in verse Rom 11:11 as vehemently as he did that in verse Rom 11:1.By their fall ( τω αυτων παραπτωματ). Instrumental case. For the word, a falling aside or a false step from παραπιπτω, see Rom 5:15-20.Is come . No verb in the Greek, but γινετα or γεγονεν is understood.For to provoke them to jealousy ( εις το παραζηλωσα). Purpose expressed by εις and the articular infinitive, first aorist active, of παραζηλοω, for which verb see 1Co 10:22. As an historical fact Paul turned to the Gentiles when the Jews rejected his message (Act 13:45; Act 28:28, etc.).The riches of the world ( πλουτος κοσμου). See Rom 10:12.Their loss ( το ηττημα αυτων). So perhaps in 1Co 6:7, but in Isa 31:8 defeat is the idea. Perhaps so here.Fulness ( πληρωμα). Perhaps "completion," though the word from πληροω, to fill, has a variety of senses, that with which anything is filled (1Co 10:26; 1Co 10:28), that which is filled (Eph 1:23).How much more? ( ποσω μαλλον). Argument a fortiori as in verse Rom 11:24. Verse Rom 11:25 illustrates the point.13 To you that are Gentiles
( υμιν τοις εθνεσιν). "To you the Gentiles." He has a serious word to say to them.Inasmuch then ( εφ' οσον μεν ουν). Not temporal, quamdiu, "so long as" (Mat 9:15), but qualitative quatenus "in so far then as" (Mat 25:40).I glorify my ministry ( την διακονιαν μου δοξαζω). As apostle to the Gentiles ( εθνων αποστολος, objective genitive). Would that every minister of Christ glorified his ministry.If by any means ( ε πως). This use of ε with purpose or aim is a kind of indirect discourse.I may provoke ( παραζηλωσω). Either future active indicative or first aorist active subjunctive, see same uncertainty in Phi 3:10 καταντησω, but in Rom 3:11 καταλαβω after ε is subjunctive. The future indicative is clear in Rom 1:10 and the optative in Act 27:12. Doubtful whether future indicative or aorist subjunctive also in σωσω (save).15 The casting away of them
( η αποβολη αυτων). Objective genitive ( αυτων) with αποβολη, old word from αποβαλλω, to throw off (Mar 10:50), in N.T. only here and Act 27:22.The reconciling of the world ( καταλλαγη κοσμου). See Rom 5:10 for καταλλαγη (reconciling). It explains verse Rom 11:12.The receiving ( η προσλημψις). Old word from προσλαμβανω, to take to oneself, only here in N.T.Life from the dead ( ζωη εκ νεκρων). Already the conversion of Jews had become so difficult. It is like a miracle of grace today, though it does happen. Many think that Paul means that the general resurrection and the end will come when the Jews are converted. Possibly so, but it is by no means certain. His language may be merely figurative.16 First fruit
( απαρχη). See on 1Co 15:20; 1Co 15:23. The metaphor is from Num 15:19. The LXX has απαρχην φυραματος, first of the dough as a heave offering.The lump ( το φυραμα). From which the first fruit came. See on Rom 9:21. Apparently the patriarchs are the first fruit.The root ( η ριζα). Perhaps Abraham singly here. The metaphor is changed, but the idea is the same. Israel is looked on as a tree. But one must recall and keep in mind the double sense of Israel in Rom 9:6. (the natural and the spiritual).17 Branches
( κλαδων). From κλαω, to break.Were broken off ( εξεκλασθησαν). First aorist passive indicative of εκκλαω. Play on the word κλαδος (branch) and εκκλαω, to break off. Condition of first class, assumed as true. Some of the individual Jews (natural Israel) were broken off the stock of the tree (spiritual Israel).And thou ( κα συ). An individual Gentile.Being a wild olive ( αγριελαιος ων). This word, used by Aristotle, occurs in an inscription. Ramsay (Pauline Studies, pp. 219ff.) shows that the ancients used the wild-olive graft upon an old olive tree to reinvigorate the tree precisely as Paul uses the figure here and that both the olive tree and the graft were influenced by each other, though the wild olive graft did not produce as good olives as the original stock. But it should be noted that in verse Rom 11:24 Paul expressly states that the grafting of Gentiles on to the stock of the spiritual Israel was "contrary to nature" ( παρα φυσιν).Wast grafted in ( ενεκεντρισθης). First aorist passive indicative of ενκεντριζω, to cut in, to graft, used by Aristotle. Belongs "to the higher Koine" (literary Koine) according to Milligan.Partaker ( συνκοινωνος). Co-partner.Fatness ( πιοτητος). Old word from πιων (fat), only here in N.T. Note three genitives here "of the root of the fatness of the olive."18 Glory not over the branches
( μη κατακαυχω των κλαδων). Genitive case after κατα. Present middle imperative second person singular of κατακαυχαομα with negative μη, "stop glorying" or "do not have the habit of glorying over the branches." The conclusion of the preceding condition.Gloriest ( κατακαυχασα). Late form -αεσα retaining ς.Not thou ( ου συ). Very emphatic position. The graft was upon the stock and root, though each affected the other.19 Thou wilt say then
( ερεις ουν). A presumptuous Gentile speaks.That I might be grafted in ( ινα εγω ενκεντρισθω). Purpose clause with ινα and first aorist passive subjunctive. He shows contempt for the cast-off Jews.20 Well
( καλως). Perhaps ironical, though Paul may simply admit the statement (cf. Mar 12:32) and show the Gentile his real situation.By unbelief ( τη απιστια)--by faith ( πιστε). Instrumental case with both contrasted words (by unbelief, by belief).21 Be not highminded
( μη υψηλα φρονε). "Stop thinking high (proud) thoughts."Of God spared not ( ε γαρ ο θεος ουκ εφεισατο). It is not ε μη (unless), but the ουκ negatives the verb εφεισατο (first aorist middle indicative of φειδομα, to spare. Condition of first class.22 The goodness and the severity of God
( χρηστοτητα κα αποτομιαν θεου). See on Rom 2:2 for χρηστοτης, kindness of God. Αποτομια (here alone in the N.T.) is from αποτομος, cut off, abrupt, and this adjective from αποτεμνω, to cut off. This late word occurs several times in the papyri.If thou continue ( εαν επιμενηις). Third class condition, εαν and present active subjunctive.Otherwise ( επε). Ellipse after επε, "since if thou dost not continue."Thou also ( κα συ). Precisely as the Jewish branches of verse Rom 11:17 were.Shalt be cut off ( εκκοπηση). Second future passive of εκκοπτω, to cut out.23 If they continue not in their unbelief
( εαν μη επιμενωσ τη απιστια). Third class condition with the same verb used in verse Rom 11:22 of the Gentile. Locative case of απιστια here (same form as the instrumental in verse Rom 11:20).For God is able ( δυνατος γαρ εστιν ο θεος). See this use of δυνατος εστιν in Rom 4:21 rather than δυνατα. This is the χρυξ of the whole matter. God is able.24 Contrary to nature
( παρα φυσιν). This is the gist of the argument, the power of God to do what is contrary to natural processes. He put the wild olive (Gentile) into the good olive tree (the spiritual Israel) and made the wild olive (contrary to nature) become the good olive ( καλλιελαιος, the garden olive, καλλος and ελαια in Aristotle and a papyrus).Into their own olive tree ( τη ιδια ελαια). Dative case. Another argument a fortiori, "how much more" ( πολλω μαλλον). God can graft the natural Israel back upon the spiritual Israel, if they become willing.25 This mystery
( το μυστηριον τουτο). Not in the pagan sense of an esoteric doctrine for the initiated (from μυεω, to blink, to wink), unknown secrets (2Th 2:7), or like the mystery religions of the time, but the revealed will of God now made known to all (1Co 2:1; 1Co 2:7; 1Co 4:1) which includes Gentiles also (Rom 16:25; Col 1:26; Eph 3:3) and so far superior to man's wisdom (Col 2:2; Col 4:13; Eph 3:9; Eph 5:32; Eph 6:19; Mat 13:11; Mar 4:11). Paul has covered every point of difficulty concerning the failure of the Jews to accept Jesus as the Messiah and has shown how God has overruled it for the blessing of the Gentiles with a ray of hope still held out for the Jews. "In early ecclesiastical Latin μυστηριον was rendered by sacramentum, which in classical Latin means the military oath. The explanation of the word sacrament, which is so often founded on this etymology, is therefore mistaken, since the meaning of sacrament belongs to μυστηριον and not to sacramentum in the classical sense" (Vincent).Wise in your own conceits ( εν εαυτοις φρονιμο). "Wise in yourselves." Some MSS. read παρ' εαυτοις (by yourselves). Negative purpose here ( ινα μη ητε), to prevent self-conceit on the part of the Gentiles who have believed. They had no merit in themselvesA hardening ( πωρωσις). Late word from πωροω (Rom 11:7). Occurs in Hippocrates as a medical term, only here in N.T. save Mar 3:5; Eph 4:18. It means obtuseness of intellectual discernment, mental dulness.In part ( απο μερους). Goes with the verb γεγονεν (has happened in part). For απο μερους, see 2Co 1:14; 2Co 2:5; Rom 15:24; for ανα μερος, see 1Co 14:27; for εκ μερους, see 1Co 12:27; 1Co 13:9; for κατα μερος, see Heb 9:5; for μερος τ (adverbial accusative) partly see 1Co 11:18. Paul refuses to believe that no more Jews will be saved.Until the fulness of the Gentiles be come in ( αχρ ου το πληρωμα των εθνων εισελθη). Temporal clause with αχρ ου (until which time) and the second aorist active subjunctive of εισερχομα, to come in (Mat 7:13; Mat 7:21).For fulness of the Gentiles ( το πληρωμα των εθνων) see on verse Rom 11:12, the complement of the Gentiles.26 And so
( κα ουτως). By the complement of the Gentiles stirring up the complement of the Jews (verses Rom 11:11).All Israel ( πας Ισραηλ). What does Paul mean? The immediate context (use of πας in contrast with απο μερουσ, πληρωμα here in contrast with πληρωμα in verse Rom 11:12) argues for the Jewish people "as a whole." But the spiritual Israel (both Jews and Gentiles) may be his idea in accord with Rom 9:6 (Gal 6:16) as the climax of the argument. At any rate we should strive for and pray for the conversion of Jews as a whole. Paul here quotes from Isa 59:20; Isa 27:9.The Deliverer ( ο ρυομενος). Present middle articular participle of ρυομα, to rescue, to deliver. See on 1Th 1:10; 2Co 1:10. The Hebrew Goel, the Avenger, the Messiah, the Redeemer (Deu 25:5-10; Job 19:25; Rth 3:12). Paul interprets it of Jesus as Messiah.27 My covenant
( η παρ' εμου διαθηκη). "The from me covenant," "my side of the covenant I have made with them" (Sanday and Headlam). Cf. Jer 31:31. Not a political deliverance, but a religious and ethical one.When I shall take away ( οταν αφελωμα). Second aorist middle subjunctive of αφαιρεω, old and common verb, to take away.28 As touching the gospel
( κατα το ευαγγελιον). "According to ( κατα with the accusative) the gospel" as Paul has shown in verses Rom 11:11-24, the gospel order as it has developed.Enemies ( εχθρο). Treated as enemies (of God), in passive sense, because of their rejection of Christ (verse Rom 11:10), just as αγαπητο (beloved) is passive.As touching the election ( κατα την εκλογην). "According to the election" (the principle of election, not as in verses Rom 11:5 the elect or abstract for concrete).For the fathers' sake ( δια τους πατερας). As in Rom 9:4; Rom 11:16.29 Without repentance
( αμεταμελητα). See on 2Co 7:10 for this word ( α privative and μεταμελομα, to be sorry afterwards). It is not αμετανοητον (Rom 2:5) from α privative and μετανοεω, to change one's mind. God is not sorry for his gifts to and calling of the Jews (Rom 9:4).30 Ye in time past
( υμεις ποτε). Ye Gentiles (Rom 1:18-32).Were disobedient ( επειθησατε). First aorist active indicative of απειθεω, to disbelieve and then to disobey. "Ye once upon a time disobeyed God."By their disobedience ( τη τουτων απειθια). Instrumental case, "by the disobedience of these" (Jews). Note "now" ( νυν) three times in this sentence.31 By the mercy shown to you
( τω υμετερω ελεε). Objective sense of υμετερος (possessive pronoun, your). Proleptic position also for the words go with ελεηθωσιν (first aorist passive subjunctive of ελεεω, from ελεος with ινα, purpose clause). God's purpose is for the Jews to receive a blessing yet.32 Hath shut up
( συνεκλεισεν). First aorist active indicative of συνκλειω, to shut together like a net (Luk 5:6). See Gal 3:22 for this word with υπο αμαρτιαν (under sin). This is a resultant (effective) aorist because of the disbelief and disobedience of both Gentile (Rom 1:17-32) and Jew (Rom 2:1-3).All ( τους παντας). "The all" (both Gentiles and Jews).That he might have mercy ( ινα--ελεηση). Purpose with ινα and aorist active subjunctive. No merit in anyone, but all of grace. "The all" again, who receive God's mercy, not that "all" men are saved.33 O the depth
( Ο βαθος). Exclamation with omega and the nominative case of βαθος (see on 2Co 8:2; Rom 8:39). Paul's argument concerning God's elective grace and goodness has carried him to the heights and now he pauses on the edge of the precipice as he contemplates God's wisdom and knowledge, fully conscious of his inability to sound the bottom with the plummet of human reason and words.Unsearchable ( ανεξεραυνητα). Double compound ( α privative and εξ) verbal adjective of ερευναω (old spelling -ευ-), late and rare word (LXX, Dio Cassius, Heraclitus), only here in N.T. Some of God's wisdom can be known (Rom 1:20), but not all.Past tracing out ( ανεξιχνιαστο). Another verbal adjective from α privative and εξιχνιαζω, to trace out by tracks ( ιχνος Rom 4:12). Late word in Job (Job 5:9; Job 9:10; Job 34:24) from which use Paul obtained it here and Eph 3:8 (only N.T. examples). Also in ecclesiastical writers. Some of God's tracks he has left plain to us, but others are beyond us.34 Who hath known?
( τις εγνω?). Second aorist active indicative of γινωσκω, a timeless aorist, did know, does know, will know. Quotation from Isa 40:13. Quoted already in 1Co 2:16.Counsellor ( συμβουλος). Old word from συν and βουλη. Only here in N.T.His ( αυτου). Objective genitive, counsellor to him (God). Some men seem to feel competent for the job.35 First driven to him
( προεδωκεν αυτω). First aorist active indicative of προδιδωμ, to give beforehand or first. Old verb, here alone in N.T. From Job 41:11, but not like the LXX, Paul's own translation.Shall be recompensed ( ανταποδοθησετα). First future passive of double compound ανταποδιδωμ, to pay back (both αντ and απο), old word in good sense, as here and Luk 14:14; 1Th 3:9 and in bad sense as 2Th 1:6; Rom 12:19.36 Of him
( εξ αυτου),through him ( δι' αυτου),unto him ( εις αυτον). By these three prepositions Paul ascribes the universe ( τα παντα) with all the phenomena concerning creation, redemption, providence to God as theSource ( εξ), theAgent ( δ), theGoal ( εις).For ever ( εις τους αιωνας). "For the ages." Alford terms this doxology in verses Rom 11:33-36 "the sublimest apostrophe existing even in the pages of inspiration itself."1 Therefore
( ουν). This inferential participle gathers up all the great argument of chapters Rom 12:1-11. Now Paul turns to exhortation ( παρακαλω), "I beseech you."By the mercies ( δια των οικτιρμων). "By means of the mercies of God" as shown in his argument and in our lives. See 2Co 1:3 for "the Father of mercies."To present ( παραστησα). First aorist active infinitive of παριστημ, for which verb see Rom 6:13, a technical term for offering a sacrifice (Josephus, Ant. IV. 6, 4), though not in the O.T. Used of presenting the child Jesus in the temple (Luk 2:22), of the Christian presenting himself (Rom 6:13), of God presenting the saved (Eph 5:27), of Christ presenting the church (Col 1:28).Bodies ( σωματα). So literally as in Rom 6:13; Rom 6:19; 2Co 5:10 and in contrast with νους (mind) in verse Rom 12:2.A living sacrifice ( θυσιαν ζωσαν). In contrast with the Levitical sacrifices of slain animals. Cf. Rom 6:8; Rom 6:11; Rom 6:13. Not a propitiatory sacrifice, but one of praise.Acceptable ( ευαρεστον). "Well-pleasing." See on 2Co 5:9.Which is your reasonable service ( την λογικην υμων λατρειαν). "Your rational (spiritual) service (worship)." For λατρεια, see on Rom 9:4. Λογικος is from λογος, reason. The phrase means here "worship rendered by the reason (or soul)." Old word, in N.T. only here and 1Pe 2:2 το λογικον γαλα (not logical milk, but the milk nourishing the soul).2 Be not fashioned
( μη συνσχηματιζεσθε). Present passive imperative with μη, stop being fashioned or do not have the habit of being fashioned. Late Greek verb συσχηματιζω, to conform to another's pattern (1Co 7:31; Phi 2:7). In N.T. only here and 1Pe 1:14.According to this world ( τω αιων τουτω). Associative instrumental case. Do not take this age as your fashion plate.Be ye transformed ( μεταμορφουσθε). Present passive imperative of μεταμορφοω, another late verb, to transfigure as in Mat 17:2 (Mar 9:2); 2Co 3:18, which see. On the distinction between σχημα and μορφη, see Phi 2:7. There must be a radical change in the inner man for one to live rightly in this evil age, "by the renewing of your mind" ( τη ανακαινωσε του νοος). Instrumental case. The new birth, the new mind, the new ( καινος) man.That ye may prove ( εις το δοκιμαζειν). Infinitive of purpose with εις το, "to test" what is God's will, "the good and acceptable and perfect" ( το αγαθον κα ευαρεστον κα τελειον).3 Not to think of himself more highly than he ought to think
( μη υπερφρονειν παρ' ο δε φρονειν). Indirect negative command after λεγω (I say). Play on the two infinitives φρονειν, to think, and υπερφρονειν (old verb from υπερφρων, over-proud, here only in N.T.) to "over-think" with παρ' ο (beyond what) added. Then another play on φρονειν and σωφρονειν (old verb from σωφρων, sober-minded), to be in one's right mind (Mar 5:15; 2Co 5:13). Self-conceit is here treated as a species of insanity.A measure of faith ( μετρον πιστεως). Accusative case, the object of the verb εμερισεν. Each has his gift from God (1Co 3:5; 1Co 4:7). There is no occasion for undue pride.To each man ( εκαστω). Emphatic position before ως (as) and emphasizes the diversity.4 The same office
( την αυτην πραξιν). Mode of acting or function. Cf. Act 19:18; Rom 8:13.5 And severally
( το δε καθ' εις). A difficult late idiom where the preposition καθ' ( κατα) is treated adverbially with no effect on the nominative case εις like υπερ εγω (2Co 11:23). So εις καθ' εις (Mar 14:19) and in Modern Greek καθεις as a distributive pronoun. But we have καθ' ενα in 1Co 14:31. The use of the neuter article here το with καθ' εις is probably the accusative of general reference, "as to each one."6 Differing
( διαφορα). Old adjective from διαφερω, to differ, to vary. So Heb 9:10.According to the proportion of our faith ( κατα την αναλογιαν της πιστεως). The same use of πιστις (faith) as in verse Rom 12:3 "the measure of faith." Old word. αναλογια (our word "analogy") from αναλογος (analogous, conformable, proportional). Here alone in N.T. The verb προφητευωμεν (present active volitive subjunctive, let us prophesy) must be supplied with which εχοντες agrees. The context calls for the subjective meaning of "faith" rather than the objective and outward standard though πιστις does occur in that sense (Gal 1:23; Gal 3:23).7 Let us give ourselves
. There is no verb in the Greek. We must supply δÂωμεν εαυτους or some such phrase.Or he that teacheth ( ειτε ο διδασκων). Here the construction changes and no longer do we have the accusative case like διακονιαν (general word for Christian service of all kinds including ministers and deacons) as the object of εχοντες, but the nominative articular participle. A new verb must be supplied of which ο διδασκων is the subject as with the succeeding participles through verse Rom 12:8. Perhaps in each instance the verb is to be repeated from the participle like διδασκετω here (let him teach) or a general term ποιειτω (let him do it) can be used for all of them as seems necessary before "with liberality" in verse Rom 12:8 ( εν απλοτητ, in simplicity, for which word, see Mat 6:22; 2Co 8:2; 2Co 9:11; 2Co 9:13).He that ruleth ( ο προισταμενος). "The one standing in front" for which see 1Th 5:12.With diligence ( εν σπουδη). "In haste" as if in earnest (Mar 6:25; 2Co 7:11; 2Co 8:8; 2Co 8:16), from σπευδω, to hasten. Again verse Rom 12:11.With cheerfulness ( εν ιλαροτητ). Late word, only here in N.T., from ιλαρος (2Co 9:7) cheerful, hilarious.9 Without hypocrisy
( ανυποκριτος). Late double compound adjective for which see 2Co 6:6. Hypocritical or pretended love is no love at all as Paul describes αγαπη in Rom 12:1.Abhor ( αποστυγουντες). Old verb with intensive ( απο) dislike, only here in N.T. The present active participle is here employed in the sense of the present active indicative as sometimes happens with the independent participle (Robertson, Grammar, pp. 1132ff.). This same idiom appears with κολλωμενο (cleaving) for which verb see on 1Co 6:17, with προηγουμενο (preferring) in verse Rom 12:10 (old verb here only in N.T.), and with the participles in verses Rom 12:11-13 and again in verses Rom 12:16-18. One can supply εστε if he prefers.10 In love of the brethren
( τη φιλαδελφια). Late word for brotherly love for which see 1Th 4:9.Tenderly affectioned ( φιλοστοργο). Old compound adjective from φιλος and στοργη (mutual love of parents and children), here alone in N.T.11 Slothful
( οκνηρο). Old adjective from οκνεω, to hesitate, to be slow. Slow and "poky" as in Mat 25:26.12 Patient in tribulation
( τη θλιψε υπομενοντες). So soon this virtue became a mark of the Christians.13 Communicating
( κοινωνουντες). "Contributing." From κοινωνεω for which see 2Co 9:13. Paul had raised a great collection for the poor saints in Jerusalem.Given to hospitality ( την φιλοξενιαν διωκοντες). "Pursuing (as if in a chase or hunt) hospitality" ( φιλοξενια, old word from φιλοξενος, fond of strangers, φιλος and ξενος as in 1Ti 3:2). In N.T. only here and Heb 13:2. See 2Co 3:1. They were to pursue ( διωκω) hospitality as their enemies pursued ( διωκοντας) them.14 And curse not
( κα μη καταρασθε). Present middle imperative with μη. Like Mat 5:44 in spirit, not a quotation, but a reminiscence of the words of Jesus. The negative addition gives emphasis. See Luk 6:28 for the old verb καταραομα from καταρα (curse).15 Rejoice
( χαιρειν). Present active infinitive of χαιρω, absolute or independent use of the infinitive as if a finite verb as occurs sometimes (Robertson, Grammar, pp. 1092ff.). Literally here, "Rejoicing with rejoicing people, weeping with weeping people."16 Be of the same mind
( το αυτο φρονουντες). Absolute or independent use of the participle again as with all the participles through verse Rom 12:18, "thinking the same thing."Set not your mind on high things ( μη τα υψηλα φρονουντες). "Not thinking the high things" ( υψηλος from υψος, height). Cf. 1Co 13:5.Condescend to things that are lowly ( τοις ταπεινοις συναπαγομενο). "Be carried away with (borne along with) the lowly things" (in contrast with τα υψηλα, though the associative instrumental case may be masculine, "with lowly men." See Gal 2:13; 2Pe 3:17 for the only other N.T. examples of this old verb.Be not wise ( μη γινεσθε φρονιμο). "Do not have the habit of becoming ( γινεσθε) wise in your own conceits" ( παρ' εαυτοις, beside yourselves). Note the imperative in the midst of infinitives and participles.17 Render to no man
( μηδεν αποδιδοντες). "Giving back to no man." Independent participle again.Evil for evil ( κακον αντ κακου). Directly opposite to the law of retaliation of the Pharisees as in Mat 5:39; 1Th 5:15; 1Co 13:5.Take thought of ( προνοουμενο). "Taking thought beforehand." Old word. See 2Co 8:21.18 As much as in you lieth
( το εξ υμων). Accusative of general reference, "so far as what proceeds from you" ("the from you part"). See το κατ' εμε in Rom 1:15. This phrase explains "if it be possible" ( ε δυνατον). "All your part is to be peace" (Alford). For "be at peace" ( ειρηνευοντες) see 2Co 13:11.19 Avenge not
( μη εκδικουντες). Independent participle again of late verb εκδικεω from εκδικος, exacting justice (Rom 13:4). See already Luk 18:5; 2Co 10:6.But give place unto wrath ( αλλα δοτε τοπον τη οργη). Second aorist active imperative of διδωμ, to give. "Give room for the (note article as in Rom 5:9; 1Th 2:16) wrath" of God instead of taking vengeance in your own hands. See Eph 4:27 for διδοτε τοπον. Paul quotes Deu 32:35 (the Hebrew rather than the LXX). So have Heb 10:30 and the Targum of Onkelos, but the relation between them and Paul we cannot tell. Socrates and Epictetus condemned personal vindictiveness as Paul does here.I will recompense ( ανταποδωσω). Future active of the double compound verb quoted also in Rom 11:35.20 Feed him
( ψωμιζε αυτον). Quotation from LXX text of Pro 25:21. Present active imperative of verb from ψωμος, a morsel, and so to feed crumbs to babies, then to feed in general. In N.T. only here and 1Co 13:3.Thou shalt heap ( σωρευσεις). Future active of old verb σωρευω from σωρος, a heap. In N.T. only here and 2Ti 3:6.Coals of fire ( ανθρακας πυρος). That is, burning or live coals.Anthrax (our "anthracite") is an old word, only here in N.T. It is a metaphor for keen anguish. The Arabs have a proverb "coals in the heart," "fire in the liver." Such kindness may lead to repentance also.21 Be not overcome of evil
( μη νικω υπο του κακου). Present passive imperative of νικαω, to conquer. "Stop being conquered by the evil (thing or man),"But overcome evil with good ( αλλα νικα εν τω αγαθω το κακον). "But keep on conquering the evil in the good." Drown the evil in the good. Seneca: Vincit malos pertinax bonitas.1 Every soul
( πασα ψυχη). As in Rom 2:9; Act 2:43. A Hebraism for πας ανθρωπος (every man).To the higher powers ( εξουσιαις υπερεχουσαις). Abstract for concrete. See Mar 2:10 for εξουσια. Hυπερεχω is an old verb to have or hold over, to be above or supreme, as in 1Pe 2:13.Except by God ( ε μη υπο θεου). So the best MSS. rather than απο θεου (from God). God is the author of order, not anarchy.The powers that be ( α ουσα). "The existing authorities" (supply εξουσια). Art ordained ( τεταγμενα εισιν). Periphrastic perfect passive indicative of τασσω, "stand ordained by God." Paul is not arguing for the divine right of kings or for any special form of government, but for government and order. Nor does he oppose here revolution for a change of government, but he does oppose all lawlessness and disorder.2 He that resisteth
( ο αντιτασσομενος). Present middle articular participle of αντιτασσω, old verb to range in battle against as in Act 18:6, "he that lines himself up against."Withstandeth ( ανθεστηκεν). Perfect active indicative of ανθιστημ and intransitive, "has taken his stand against."The ordinance of God ( τη του θεου διαταγη). Late word, but common in papyri (Deissmann, Light, etc., p. 89), in N.T. only here and Act 7:53. Note repetition of root of τασσω.To themselves ( εαυτοις). Dative of disadvantage. See Mar 12:40 for "shall receive a judgment" ( κρινα λημψοντα). Future middle of λαμβανω.3 A terror
( φοβος). This meaning in Isa 8:13. Paul does not approve all that rulers do, but he is speaking generally of the ideal before rulers. Nero was Emperor at this time.From the same ( εξ αυτης). "From it" ( εξουσια, personified in verse Rom 13:4).4 A minister of God
( θεου διακονος). General sense of διακονος. Of course even Nero was God's minister "to thee ( σο ethical dative) for good ( εις το αγαθον, for the good)." That is the ideal, the goal.Beareth ( φορε). Present active indicative of φορεω, old frequentative form of φερω, to bear, to wear.But if thou do ( εαν δε ποιηις). Condition of third class, εαν and present active subjunctive of ποιεω, "if thou continue to do."Sword ( μαχαιραν). Symbol of authority as to-day policemen carry clubs or pistols. "The Emperor Trajan presented to a provincial governor on starting for his province, a dagger, with the words, 'For me. If I deserve it, in me'" (Vincent).An avenger ( εκδικος). Old adjective from εκ and δικη (right), "outside of penalty," unjust, then in later Greek "exacting penalty from one," in N.T. only here and 1Th 4:6.5 Ye must needs
( αναγκη). "There is necessity," both because of the law and because of conscience, because it is right (Rom 2:15; Rom 9:1).6 Ye pay
( τελειτε). Present active indicative (not imperative) of τελεω, to fulfil.Tribute ( φορους). Old word from φερω, to bring, especially the annual tax on lands, etc. (Luk 20:22; Luk 23:1). Paying taxes recognizes authority over us.Ministers of God's service ( λειτουργο θεου). Late word for public servant (unused λειτος from Attic λεως, people, and εργω, to work). Often used of military servants, servants of the king, and temple servants (Heb 8:2). Paul uses it also of himself as Christ's λειτουργος (Rom 15:16) and of Epaphroditus as a minister to him (Phi 2:25). See θεου διακονος in verse Rom 13:4.Attending continually ( προσκαρτερουντες). Present active participle of the late verb προσκαρτερεω ( προς and καρτερεω from καρτος or κρατος, strength) to persevere. See on Act 2:42; Act 8:13.7 Dues
( οφειλας). Debts, from οφειλω, to owe. Often so in the papyri, though not in Greek authors. In N.T. only here, Mat 18:32; 1Co 7:3. Paying debts needs emphasis today, even for ministers.To whom tribute is due ( τω τον φορον). We must supply a participle with the article τω like απαιτουντ ("to the one asking tribute"). So with the other words (to whom custom, τω το τελος απαιτουντ; to whom fear, τω τον φοβον απαιτουντ; to whom honour, τω την τιμην απαιτουντ). Φορος is the tribute paid to a subject nation (Luk 20:22), while τελος is tax for support of civil government (Mat 17:25).8 Save to love one another
( ε μη το αλληλους αγαπαιν). "Except the loving one another." This articular infinitive is in the accusative case the object of οφειλετε and partitive apposition with μηδεν (nothing). This debt can never be paid off, but we should keep the interest paid up.His neighbour ( τον ετερον). "The other man," "the second man." "Just as in the relations of man and God πιστις has been substituted for νομος, so between man and man αγαπη takes the place of definite legal relations" (Sanday and Headlam). See Mat 22:37-40 for the words of Jesus on this subject. Love is the only solution of our social relations and national problems.9 For this
( το γαρ). For the article ( το) pointing to a sentence see Rom 8:26, here to the quotation. The order of the commandments here is like that in Luk 18:20; Jas 2:11 and in B for Rom 13:5, but different from that of the Hebrew in Rom 13:20; Rom 13:5. The use of ου with the volitive future in prohibitions in place of μη and the imperative or subjunctive is a regular Greek idiom.And if there be any other ( κα ε τις ετερα). Paul does not attempt to give them all.It is summed up ( ανακεφαλαιουτα). Present passive indicative of ανακεφαλαιοω, late literary word or "rhetorical term" ( ανα, κεφαλαιον, head or chief as in Heb 8:1). Not in the papyri, but κεφαλαιον, quite common for sum or summary. In N.T. only here and Eph 1:10.Namely ( εν τω). See το γαρ at the beginning of the verse, though omitted by B F. The quotation is from Lev 19:18. Quoted in Mat 5:43; Mat 22:39; Mar 12:31; Luk 10:27; Gal 5:14; Jas 2:8 it is called βασιλικος νομος (royal law).Thy neighbour ( τον πλησιον σου). Πλησιον is an adverb and with the article it means "the one near thee." See on Mat 5:43.10 The fulfilment of the law
( πληρωμα νομου). "The filling up or complement of the law" like πεπληρωκεν (perfect active indicative of πληροω, stands filled up) in verse Rom 13:8. See Rom 13:1 for the fuller exposition of this verse.11 And this
( κα τουτο). Either nominative absolute or accusative of general reference, a common idiom for "and that too" (1Co 6:6; 1Co 6:8, etc.).Knowing ( ειδοτες). Second perfect active participle, nominative plural without a principal verb. Either we must supply a verb like ποιησωμεν (let us do it) or ποιησατε (do ye do it) or treat it as an independent participle as in Rom 12:10.The season ( τον καιρον). The critical period, not χρονος (time in general).High time ( ωρα). Like our the "hour" has come, etc. MSS. vary between ημας (us) and υμας (you), accusative of general reference with εγερθηνα (first aorist passive infinitive of εγειρω, to awake, to wake up), "to be waked up out of sleep" ( εξ υπνου).Nearer to us ( εγγυτερον ημων). Probably so, though ημων can be taken equally well with η σωτηρια (our salvation is nearer). Final salvation, Paul means, whether it comes by the second coming of Christ as they all hoped or by death. It is true of us all.12 Is far spent
( προεκοψεν). First aorist active indicative of προκοπτω, to cut forward, to advance, old word for making progress. See Luk 2:52; Gal 1:14; 2Ti 2:16; 2Ti 3:9.Is at hand ( ηγγικεν). Perfect active indicative, "has drawn nigh." Vivid picture for day-break.Let us therefore cast off ( αποθωμεθα ουν). Aorist middle subjunctive (volitive) of αποτιθημ, to put off from oneself "the works of darkness" ( τα εργα του σκοτους) as we do our night-clothes.Let us put on ( ενδυσωμεθα). Aorist middle subjunctive (volitive) of ενδυω, to put on. For this same contrast between putting off ( αποτιθημ and απεκδυω) and putting on ( ενδυω) see Col 3:8-12.The armour of light ( τα οπλα του φοτος). The weapons of light, that belong to the light (to the day time). For the metaphor of the Christian armour see 1Th 5:8; 2Co 6:7; Rom 6:13; Eph 6:13.13 Honestly
( ευσχημονως). Paul is fond of the metaphor "walk" ( περιπατεω), 33 times though not in the Pastoral Epistles. This old adverb (from ευσχημων, graceful) occurs also in 1Th 4:12; 1Co 14:40. The English word "honest" means honourable (Latin honor) and so decent. Wycliff translates 1Co 12:32 by "unhonest," "honesty," "honest" for "less honourable, honour, honourable."Not in revelling ( μη κωμοις). Plural "revellings." See on Gal 5:21.Drunkenness ( μεθαις). Plural again, "drunkennesses." See on Gal 5:21.In chambering ( κοιταις). Plural also. See on Rom 9:10.Wantonness ( ασελγειαις). Plural likewise. See on 2Co 12:21; Gal 5:19.Not in strife and jealousy ( μη εριδ κα ζηλω). Singular here, but some MSS. have the plural like the previous words. Quarrelling and jealousy go with the other vices (Shedd).14 But ye on
( ενδυσασθε). The same metaphor as in verse Rom 13:12. The Lord Jesus Christ is the garment that we all need. See Gal 3:27 with baptism as the symbol.Provision ( προνοιαν). Old word for forethought (from προνοος). In N.T. only here and Act 24:2.For the flesh ( της σαρκος). Objective genitive.To fulfil the lusts thereof ( εις επιθυμιας). "For lusts." No verb.1 Him that is weak
( τον ασθενουντα). See on 1Co 8:7-12; 1Co 9:22; Rom 4:19.Receive ye ( προσλαμβανεσθε). Present middle imperative (indirect), "take to yourselves."Yet not to doubtful disputations ( μη εις διακρισεις διαλογισμων). "Not for decisions of opinions." Note δια (between, two or δυο) in both words. Discriminations between doubts or hesitations. For διακρισις, see 1Co 12:10; Heb 5:14 (only N.T. examples). For διαλογισμος see Luk 2:35; Luk 24:38; Phi 2:14. The "strong" brother is not called upon to settle all the scruples of the "weak" brother. But each takes it on himself to do it.2 One man
( ος μεν). "This one," demonstrative pronoun ος with μεν.Hath faith ( πιστευε). Like εχε πιστιν (Act 14:9).But he that is weak ( ο δε ασθενων). One would expect ος δε (but that one) in contrast with ος μεν. Hο is demonstrative with δε sometimes, but here is probably just the article with ασθενων.Herbs ( λαχανα). From λαχανω, to dig. Hence garden herbs or vegetables. Denney feels certain that Paul has in mind a party of vegetarians in Rome.3 Set at nought
( εξουθενειτω). Present active imperative of εξουθενεω, to treat as nothing and so with contempt (Luk 23:11; 1Th 5:20).Judge ( κρινετω). Present active imperative of κρινω, criticize. One side (the meat-eaters) despises the vegetarians, while the vegetarians criticize the meat-eaters.Received him ( αυτον προσελαβετο). Aorist middle (indirect) of προσλαμβανω, same verb used in verse Rom 14:1. God took both sides into his fellowship without requiring that they be vegetarians or meat-eaters.4 Who art thou?
( συ τις ει?). Proleptic position of συ, "thou who art thou?"The servant of another ( αλλοτριον οικετην). Not another ( αλλον) servant (household servant, οικετην), but "another's servant." For the adjective αλλοτριος, see Luk 16:12; 2Co 10:15.Shall be made to stand ( σταθησετα). Future passive of ιστημ. In spite of your sharp criticisms of one another.Hath power ( δυνατε). Verb found only in Paul (2Co 9:8; 2Co 13:3; Rom 14:4), from verbal adjective δυνατος.5 One man
( ος μεν),another ( ος δε). Regular idiom of contrasted demonstratives (this one, that one).One day above another ( ημεραν παρ' ημεραν). "Day beyond day." For this use of παρα (beside) in comparison see Rom 1:25; Luk 13:2.Be fully assured ( πληροφορεισθω). Present passive imperative of πληροφορεω, late compound verb for which see on Luk 1:1; Rom 4:21.In his own mind ( εν τω ιδιω νο). Intelligent and honest decision according to the light possessed by each.6 Regardeth
( φρονε). "Thinks of," "esteems," "observes," "puts his mind on" (from φρην, mind). The Textus Receptus has also "he that regardeth not," but it is not genuine.Unto the Lord ( κυριω). Dative case. So as to τω θεω (unto God). He eats unto the Lord, he eats not unto the Lord. Paul's principle of freedom in non-essentials is most important. The Jewish Christians still observed the Seventh day (the Sabbath). The Gentile Christians were observing the first day of the week in honour of Christ's Resurrection on that day. Paul pleads for liberty.7 To himself
( εαυτω). Dative of advantage again. But to the Lord as he shows in verse Rom 14:8. Life and death focus in the Lord.8 Whether--or
( εαν τε--εαν τε). "Both if--and if" (condition of third class with present subjunctive ( ζωμεν--αποθνησκωμεν). Both living and dying are "to the Lord." Paul repeats the idiom ( εαν τε--εαν τε) with the conclusion "we are the Lord's ( του κυριου εσμεν). Predicate genitive, "we belong to the Lord."9 And lived again
( κα εζησεν). First ingressive aorist active indicative of ζαω, "he came to life."Might be lord of ( κυριευσε). Ingressive aorist active subjunctive of κυριευω, "become Lord of." Purpose clause with ινα (that). Old verb from κυριος, lord. See Luk 22:25; Rom 6:9.10 But thou, why dost thou judge?
( συ δε τ συ κρινεισ?). Referring to the conduct of the "weak" brother in verse Rom 14:3.Or thou again ( η κα συ). Referring to the "strong" brother.Shall stand before ( παραστησομεθα). Future middle of παριστημ and intransitive, to stand beside ( παρα) with the locative case ( τω βεματ, the judgment seat) as in Act 27:24. See the same figure of God in 2Co 5:10.11 As I live
( ζω εγω). "I live." The LXX here (Isa 45:23) has κατ' εμαυτου ομννυω, "I swear by myself."Shall confess to God ( εξομολογησετα τω θεω). Future middle of εξομολογεω, to confess openly ( εξ) with the accusative as in Mat 3:6. With the dative as here the idea is to give praise to, to give gratitude to (Mat 11:25).12 Shall give account
( λογον δωσε). So Aleph A C rather than αποδωσε of Textus Receptus. Common use of λογος for account (bookkeeping, ledger) as in Luk 16:2.13 Let us not therefore judge one another any more
( μηκετ ουν αλληλους κρινωμεν). Present active subjunctive (volitive). "Let us no longer have the habit of criticizing one another." A wonderfully fine text for modern Christians and in harmony with what the Master said (Mat 7:1).That no man put a stumbling block in his brother's way or an occasion of falling ( το μη τιθενα προσκομμα τω αδελφω η σκανδαλον). Articular present active infinitive of τιθημ in apposition with τουτο, accusative case after κρινατε: "Judge this rather, the not putting a stumbling block (see Rom 9:32 for προσκομμα) or a trap ( σκανδαλον, Rom 9:33) for his brother" ( αδελφω, dative of disadvantage).14 I know and am persuaded in the Lord Jesus
( οιδα κα πεπεισμα εν κυριω Ιησου). He knows it and stands persuaded (perfect passive indicative of πειθω, to persuade), but in the sphere of the Lord Jesus (cf. Rom 9:1), not by mere rational processes.Unclean of itself ( καινον δι' εαυτου). So Paul takes his stand with the "strong" as in 1Co 8:4, but he is not a libertine. Paul's liberty as to food is regulated by his life in the Lord. For this use of κοινος, not as common to all (Act 2:44; Act 4:32), but unhallowed, impure, see on Mar 7:2; Mar 7:5; Act 10:14; Act 10:28. God made all things for their own uses.Save that ( ε μη). The exception lies not in the nature of the food ( δι' εαυτου), but in the man's view of it (to him, εκεινω, dative case).15 Because of meat ( δια βρωμα). "Because of food."In love
( κατα αγαπην). "According to love" as the regulating principle of life. See Rom 14:1 where Paul pleads for love in place of knowledge on this point.Destroy not ( μη απολλυε). Present active imperative of απολλυω, the very argument made in 1Co 8:10.With thy meat ( τω βρωματ σου). Instrumental case, "with thy food." It is too great a price to pay for personal liberty as to food.16 Your good
( υμων το αγαθον). "The good thing of you" = the liberty or Christian freedom which you claim.Be evil spoken of ( βλασφημεισθω). Present passive imperative of βλασφημεω for which see Mat 9:3; Rom 3:8.17 The kingdom of God
( η βασιλεια του θεου). Not the future kingdom of eschatology, but the present spiritual kingdom, the reign of God in the heart, of which Jesus spoke so often. See 1Co 4:21. Paul scores heavily here, for it is not found in externals like food and drink, but in spiritual qualities and graces.18 Herein
( εν τουτω). "On the principle implied by these virtues" (Sanday and Headlam).Approved of men ( δοκιμος τοις ανθρωποις). "Acceptable to men." Stands the test for men. See 1Co 11:19; 2Co 10:18; 2Ti 2:15.19 So then
( αρα ουν). Two inferential particles, "accordingly therefore."Let us follow after ( διωκωμεν). Present active subjunctive (volitive). "Let us pursue." Some MSS. have present indicative, "we pursue."The things which make for peace ( τα της ειρηνης). "The things of peace," literally, genitive case. So "the things of edification for one another" ( τα της οικοδομης της εις αλληλους).20 Overthrow not
( μη καταλυε). "Destroy not," "do not loosen down" (carrying on the metaphor in οικοδομη, building).The work of God ( το εργον του θεου). The brother for whom Christ died, verse Rom 14:15. Perhaps with a side-glance at Esau and his mess of pottage.But it is evil ( αλλα κακον). Paul changes from the plural κοινα to the singular κακον.With offence ( δια προσκομματος). "With a stumbling-block" as in verse Rom 14:13. This use of δια (accompaniment) is common. So then it is addressed to the "strong" brother not to cause a stumbling-block by the way he eats and exercises his freedom.21 Not to eat
( το μη φαγειν). "The not eating." Articular infinitive (second aorist active of εσθιω) and subject of καλον εστιν (copula, understood).Flesh ( κρεας). Old word, in N.T. only here and 1Co 8:13.To drink ( πειν). Shortened form for πιειν (second aorist active infinitive of πινω).Whereby ( εν ω). "On which thy brother stumbleth" ( προσκοπτε).22 Have thou to thyself before God
( συ--κατα σεαυτον εχε ενωπιον του θεου). Very emphatic position of συ at the beginning of the sentence, "Thou there." The old MSS. put ην (relative "which") after πιστιν and before εχεις. This principle applies to both the "strong" and the "weak." He is within his rights to act "according to thyself," but it must be "before God" and with due regard to the rights of the other brethren.In that which he approveth ( εν ο δοκιμαζε). This beatitude cuts both ways. After testing and then approving (Rom 1:28; Rom 2:18) one takes his stand which very act may condemn himself by what he says or does. "It is a rare felicity to have a conscience untroubled by scruples" (Denney).23 He that doubteth
( ο διακρινομενος). Present middle participle of διακρινω, to judge between ( δια), to hesitate. See Jas 1:6 for this same picture of the double-minded man. Cf. Rom 4:20; Mar 11:23.Is condemned ( κατακεκριτα). Perfect passive indicative of κατακρινω (note κατα-), "stands condemned."If he eat ( εαν φαγη). Third class condition, εαν and second aorist active subjunctive. If in spite of his doubt, he eat.Whatsoever is not of faith is sin ( παν ο ουκ εκ πιστεως αμαρτια εστιν).Faith ( πιστις) here is subjective, one's strong conviction in the light of his relation to Christ and his enlightened conscience. To go against this combination is sin beyond a doubt. Some MSS. (A L etc.) put the doxology here which most place in Rom 16:25-27. But they all give chapters 15 and 16. Some have supposed that the Epistle originally ended here, but that is pure speculation. Some even suggest two editions of the Epistle. But chapter 15 goes right on with the topic discussed in chapter 14.1 We the strong
( ημεις ο δυνατο). Paul identifies himself with this wing in the controversy. He means the morally strong as in 2Co 12:10; 2Co 13:9, not the mighty as in 1Co 1:26.The infirmities ( τα ασθενηματα). "The weaknesses" (cf. ασθενων in Rom 14:1; Rom 14:2), the scruples "of the not strong" ( των αδυνατων). See Act 14:8 where it is used of the man weak in his feet (impotent).To bear ( βασταζειν). As in Gal 6:2, common in the figurative sense.Not to please ourselves ( μη εαυτοις αρεσκειν). Precisely Paul's picture of his own conduct in 1Co 10:33.2 For that which is good
( εις το αγαθον). "For the good." As in Rom 14:16; Rom 14:19. Not to please men just for popular favours, but for their benefit.3 Pleased not himself
( ουχ εαυτω ηρεσεν). Aorist active indicative of αρεσκω with the usual dative. The supreme example for Christians. See Rom 14:15. He quotes Psa 69:9 (Messianic Psalm) and represents the Messiah as bearing the reproaches of others.4 Were written aforetime
( προεγραφη). Second aorist passive indicative of προγραφω, old verb, in N.T. only here, Gal 3:1 (which see); Eph 3:3; Jdg 1:4.For our learning ( εις την ημετεραν διδασκαλιαν). "For the instruction of us." Objective sense of possessive pronoun ημετερος. See Mat 15:9; 2Ti 3:16 for διδασκαλιαν (from διδασκω, to teach).We might have hope ( την ελπιδα εχωμεν). Present active subjunctive of εχω with ινα in final clause, "that we might keep on having hope." One of the blessed uses of the Scriptures.5 The God of patience and comfort
( ο θεος της υπομονης κα της παρακλησεως). Genitive case of the two words in verse Rom 15:4 used to describe God who uses the Scriptures to reveal himself to us. See 2Co 1:3 for this idea; Rom 15:13 for "the God of hope"; Rom 15:33 for "the God of peace."Grant you ( δωιη υμιν). Second aorist active optative (Koine form for older δοιη) as in 2Th 3:16; Eph 1:17; 2Ti 1:16; 2Ti 1:18; 2Ti 2:25, though MSS. vary in Eph 1:17; 2Ti 2:25 for δωη (subjunctive). The optative here is for a wish for the future (regular idiom).According to Christ Jesus ( κατα Χριστον Ιησουν). "According to the character or example of Christ Jesus" (2Co 11:17; Col 2:8; Eph 5:24).6 With one accord
( ομοθυμαδον). Here alone in Paul, but eleven times in Acts (Act 1:14, etc.).With one mouth ( εν εν στοματ). Vivid outward expression of the unity of feeling.May glorify ( δοξαζητε). Present active subjunctive of δοξαζω, final clause with ινα "that ye may keep on glorifying." For "the God and Father of our Lord Jesus Christ" see 2Co 1:3; 2Co 9:31 for discussion. It occurs also in Eph 1:3; 1Pe 1:3.7 Receive ye
( προσλαμβανεσθε as in Rom 14:1),received ( προσελαβετο, here of Christ as in Rom 14:3 of God). The repetition here is addressed to both the strong and the weak and the "us" ( ημας) includes all.8 A minister of the circumcision
( διακονον περιτομης). Objective genitive, "a minister to the circumcision." Διακονον is predicate accusative with γεγενησθα (perfect passive infinitive of γινομα in indirect assertion after λεγω, I say) and in apposition with Χριστον, accusative of general reference with the infinitive. See Gal 4:4.That he might confirm ( εις το βεβαιωσα). Purpose clause with εις το and the infinitive βεβαιωσα (first aorist active of βεβαιοω, to make stand).The promises given unto the fathers ( τας επαγγελιας των πατερων). No "given" in the Greek, just the objective genitive, "the promises to the fathers." See Rom 9:4; Rom 9:5.9 And that the Gentiles might praise
( τα δε εθνη δοξασα). Coordinate with βεβαιωσα and εις το, to be repeated with τα εθνη, the accusative of general reference and τον θεον the object of δοξασα. Thus the Gentiles were called through the promise to the Jews in the covenant with Abraham (Rom 4:11; Rom 4:16). Salvation is of the Jews. Paul proves his position by a chain of quotations from the O.T., the one in verse Rom 15:9 from Psa 18:50. For εξομολογεω, see Rom 14:10.I will sing ( ψαλω). Future active of ψαλλω, for which verb see on 1Co 14:15.10 Rejoice, ye Gentiles
( ευφρανθητε). First aorist passive imperative of ευφραινω, old word from ευ, well and φρην, mind. See Luk 15:32. Quotation from Deu 32:43 (LXX).11 All the Gentiles
( παντα τα εθνη). From Psa 117:1 with slight variations from the LXX text.12 The root
( η ριζα). Rather here, as in Rev 5:5; Rev 23:16, the sprout from the root. From Isa 11:10.On him shall the Gentiles hope ( επ' αυτω εθνη ελπιουσιν). Attic future of ελπιζω for the usual ελπισουσιν.13 The God of hope
( ο θεος της ελπιδος). Taking up the idea in verse Rom 15:12 as in verse Rom 15:5 from Rom 15:4.Fill you ( πληρωσα υμας). Optative (first aorist active of πληροω) of wish for the future. Cf. δωιη in verse Rom 15:5.In believing ( εν τω πιστευειν). "In the believing" ( εν with locative of the articular infinitive, the idiom so common in Luke's Gospel).That ye may abound ( εις το περισσευειν υμας). Purpose clause with εις το, as in verse Rom 15:8, with περισσευειν (present active infinitive of περισσευω, with accusative of general reference, υμας). This verse gathers up the points in the preceding quotations.14 I myself also
( κα αυτος εγω). See Rom 7:25 for a like emphasis on himself, here in contrast with "ye yourselves" ( κα αυτο). The argument of the Epistle has been completed both in the main line (chapters Rom 15:1-8) and the further applications (Rom 9:1-15). Here begins the Epilogue, the personal matters of importance.Full of goodness ( μεστο αγαθοσυνης). See 2Th 1:11; Gal 5:22 for this LXX and Pauline word (in ecclesiastical writers also) made from the adjective αγαθος, good, by adding -συνη (common ending for words like δικαιοσυνη. See Rom 1:29 for μεστος with genitive and πεπληρωμενο (perfect passive participle of πληροω as here), but there with instrumental case after it instead of the genitive. Paul gives the Roman Christians (chiefly Gentiles) high praise. The "all knowledge" is not to be pressed too literally, "our Christian knowledge in its entirety" (Sanday and Headlam).To admonish ( νουθετειν). To put in mind (from νουθετης and this from νους and τιθημ). See on 1Th 5:12; 1Th 5:14. "Is it laying too much stress on the language of compliment to suggest that these words give a hint of St. Paul's aim in this Epistle?" (Sanday and Headlam). The strategic position of the church in Rome made it a great centre for radiating and echoing the gospel over the world as Thessalonica did for Macedonia (1Th 1:8).15 I write
( εγραψα). Epistolary aorist.The more boldly ( τολμηροτερως). Old comparative adverb from τολμηρως. Most MSS. read τολμηροτερον. Only here in N.T.In some measure ( απο μερους). Perhaps referring to some portions of the Epistle where he has spoken plainly (Rom 6:12; Rom 6:19; Rom 8:9; Rom 11:17; Rom 14:3; Rom 14:4; Rom 14:10, etc.).As putting you again in remembrance ( ος επαναμιμνησκων υμας). Delicately put with ως and επ in the verb, "as if calling back to mind again" ( επ). This rare verb is here alone in the N.T.16 That I should be
( εις το εινα με). The εις το idiom with the infinitive again (verses Rom 15:8; Rom 15:13).Minister ( λειτουργον). Predicate accusative in apposition with με and see Rom 13:6 for the word. "The word here derives from the context the priestly associations which often attach to it in the LXX" (Denney). But this purely metaphorical use does not show that Paul attached a "sacerdotal" character to the ministry.Ministering ( ιερουργουντα). Present active participle of ιερουργεω, late verb from ιερουργος ( ιεροσ, εργω), in LXX, Philo, and Josephus, only here in N.T. It means to work in sacred things, to minister as a priest. Paul had as high a conception of his work as a preacher of the gospel as any priest did.The offering up of the Gentiles ( η προσφορα των εθνων). Genitive of apposition, the Gentiles being the offering. They are Paul's offering. See Act 21:26.Acceptable ( ευπροσδεκτος). See 2Co 6:2; 2Co 8:12. Because "sanctified in the Holy Spirit" ( ηγιασμενη εν πνευματ αγιω, perfect passive participle of αγιαζω).17 In things pertaining to God
( τα προς τον θεον). Accusative of general reference of the article used with the prepositional phrase, "as to the things relating to ( προς, facing) God."18 Any things save those which Christ wrought through me
( τ ων ου κατειργασατο Χριστος δι' εμου). Rather, "any one of those things which Christ did not work through me." The antecedent of ων is the unexpressed τουτων and the accusative relative α (object of κατειργασατο) is attracted into the genitive case of τουτων after a common idiom.By word and deed ( λογω κα εργω). Instrumental case with both words. By preaching and life (Luk 24:19; Act 1:1; Act 7:22; 2Co 10:11).19 In power of signs and wonders
( εν δυναμε σημειων κα τερατων). Note all three words as in Heb 2:4, only here δυναμις is connected with σημεια and τερατα. See all three words used of Paul's own work in 2Co 12:12 and in 2Th 2:9 of the Man of Sin. See 1Th 1:5; 1Co 2:4 for the "power" of the Holy Spirit in Paul's preaching. Note repetition of εν δυναμε here with πνευματος αγιου.So that ( ωστε). Result expressed by the perfect active infinitive πεπληρωκενα (from πληροω) with the accusative με (general reference).Round about even unto Illyricum ( κυκλω μεχρ του Ιλλυρικου). "In a ring" ( κυκλω, locative case of κυκλος). Probably a journey during the time when Paul left Macedonia and waited for II Corinthians to have its effect before coming to Corinth. If so, see Rom 15:2; Act 20:1-3. When he did come, the trouble with the Judaizers was over. Illyricum seems to be the name for the region west of Macedonia (Dalmatia). Strabo says that the Egnatian Way passed through it. Arabia and Illyricum would thus be the extreme limits of Paul's mission journeys so far.20 Yea
( ουτως δε). "And so," introducing a limitation to the preceding statement.Making it my aim ( φιλοτιμουμενον). Present middle participle (accusative case agreeing with με) of φιλοτιμεομα, old verb, to be fond of honour ( φιλοσ, τιμη). In N.T. only here and 1Th 4:11; 2Co 5:9. A noble word in itself, quite different in aim from the Latin word forambition ( αμβιο, to go on both sides to carry one's point).Not where ( ουχ οπου). Paul was a pioneer preacher pushing on to new fields after the manner of Daniel Boone in Kentucky.That I might now build upon another man's foundation ( ινα μη επ' αλλοτριον θεμελιον οικοδομω). For αλλοτριος (not αλλος) see Rom 14:4. For θεμελιον, see Luk 6:48; 1Co 3:11. This noble ambition of Paul's is not within the range of some ministers who can only build on another's foundation as Apollos did in Corinth. But the pioneer preacher and missionary has a dignity and glory all his own.21 As it is written
( καθως γεγραπτα). From Isa 52:15. Paul finds an illustration of his word about his own ambition in the words of Isaiah. Fritzsche actually argues that Paul understood Isaiah to be predicting his (Paul's) ministry! Some scholars have argued against the genuineness of verses Rom 15:9-21 on wholly subjective and insufficient grounds.22 I was hindered
( ενεκοπτομην). Imperfect passive (repetition) of ενκοπτω, late verb, to cut in, to cut off, to interrupt. Seen already in Act 24:4; 1Th 2:18; Gal 5:7. Cf. modern telephone and radio and automobile.These many times ( τα πολλα). "As to the many things." In Rom 1:13 Paul used πολλακις (many times) and B D read it here. But Paul's work ( τα πολλα) had kept him away.From coming to you ( του ελθειν προς υμας). Ablative case (after the verb of hindering) of the articular infinitive, "from the coming."23 Having no more any place in these regions
( μηκετ τοπον εχων εν τοις κλιμασιν). Surprising frankness that the average preacher would hardly use on such a matter. Paul is now free to come to Rome because there is no demand for him where he is. For κλιμα (from κλινω, to incline), slope, then tract of land, region, see already 2Co 11:10; Gal 1:21 (the only N.T. examples).A longing ( επιποθειαν). A hapax legomenon, elsewhere επιποθησις (2Co 7:7; 2Co 7:11), from επιποθεω as in Rom 1:11.These many years ( απο ικανων ετων). "From considerable years." So B C, but Aleph A D have πολλων, "from many years."24 Whensoever I go
( ως αν πορευωμα). Indefinite temporal clause with ως αν and the present middle subjunctive (cf. 1Co 11:34; Phi 2:23 with aorist subjunctive).Into Spain ( εις την Σπανιαν). It was a Roman province with many Jews in it. The Greek name was Ιβερια, the Latin Hispania. The Textus Receptus adds here ελευσομα προς υμας (I shall come to you), but it is not in Aleph A B C D and is not genuine. Without it we have a parenthesis (or anacoluthon) through the rest of verse Rom 15:24.In my journey ( διαπορευομενος). Present middle participle, "passing through." Paul planned only a brief stay in Rome since a strong church already existed there.To be brought on my way thitherward ( προπεμφθηνα εκε). "To be sent forward there." First aorist passive infinitive of προπεμπω, common word for escorting one on a journey (1Co 16:6; 1Co 16:11; 2Co 1:16; Tit 3:13; 2Jn 1:6).If first in some measure I shall have been satisfied with your company ( εαν υμων προτων απο μερους εμπλησθω). Condition of third class with εαν and first aorist passive subjunctive of εμπιμπλημ, old verb, to fill up, to satisfy, to take one's fill. See Luk 6:25. Literally, "if I first in part be filled with you" (get my fill of you). delicate compliment for the Roman church.25 But now
( νυν δε). Repeats the very words used in Rom 15:23.I go ( πορευομα). Futuristic present as in Joh 14:2.Ministering unto the saints ( διακονον τοις αγιοις). Present active participle of purpose like ευλογουντα in Act 3:26. This collection had been one of Paul's chief cares for over a year now (see Rom 15:2; Rom 15:9). See 2Co 8:4.26 For it hath been the good pleasure of Macedonia and Achaia
( ηυδοκησαν γαρ Μακεδονια κα Αχαια). "For Macedonia and Achaia took pleasure." The use of ηυδοκησαν (first aorist active indicative of ευδοκεω) shows that it was voluntary (2Co 8:4). Paul does not here mention Asia and Galatia.A certain contribution ( κοινωνιαν τινα). Put thus because it was unknown to the Romans. For this sense of κοινωνιαν, see 2Co 8:4; 2Co 9:13.For the poor among the saints ( εις τους πτωχους των αγιων). Partitive genitive. Not all there were poor, but Act 4:32-5; Act 6:1-6; Act 11:29; Gal 2:10 prove that many were.27 Their debtors
( οφειλετα αυτων). Objective genitive: the Gentiles are debtors to the Jews. See the word οφειλετης in Rom 1:14; Rom 8:12.For if ( ε γαρ). Condition of the first class, assumed as true, first aorist active indicative ( εκοινωνησαν, from κοινωνεω, to share) with associative instrumental case ( πνευματικοις, spiritual things).To minister unto ( λειτουργησα, first aorist active infinitive of λειτουργεω with dative case αυτοις, to them), but here certainly with no "sacerdotal" functions (cf. verse Rom 15:16).In carnal things ( εν τοις σαρκικοις). Things which belong to the natural life of the flesh ( σαρξ), not the sinful aspects of the flesh at all.28 Have sealed
( σφραγισαμενος). First aorist middle participle (antecedent action, having sealed) of σφραγιζω, old verb from σφραγις, a seal (Rom 4:11), to stamp with a seal for security (Mat 27:66) or for confirmation (2Co 1:22) and here in a metaphorical sense. Paul was keenly sensitive that this collection should be actually conveyed to Jerusalem free from all suspicion (2Co 8:18-23).I will go on by you ( απελευσομα δι' υμων). Future middle of απερχομα, to go off or on. Note three prepositions here ( απ' from Rome, δι' by means of you or through you, εις unto Spain). He repeats the point of verse Rom 15:24, his temporary stay in Rome with Spain as the objective. How little we know what is ahead of us and how grateful we should be for our ignorance on this point.29 When I come
( ερχομενος). Present middle participle of ερχομα with the time of the future middle indicative ελευσομα (coming I shall come).In the fulness of the blessing of Christ ( εν πληρωματ ευλογιας Χριστου). On πληρωματ, see Rom 11:12. Paul had already (Rom 1:11) said that he had a χαρισμα πνευματικον (spiritual blessing) for Rome. He did bring that to them.30 By
( δια). The intermediate agents of the exhortation (the Lord Jesus and the love of the Spirit) as δια is used after παρακαλω in Rom 12:1.That ye strive together with me ( συναγωνισασθα μο). First aorist middle infinitive of συναγων ζομα, old compound verb, only here in N.T., direct object of παρακαλω, and with associative instrumental case μο, the simplex αγωνιζομενος, occurring in Col 4:12 of the prayers of Epaphras. For Christ's agony in prayer see Mat 26:42; Luk 22:44.31 That I may be delivered
( ινα ρυσθω). First aorist passive subjunctive of ρυομα, old verb to rescue. This use of ινα is the sub-final one after words of beseeching or praying. Paul foresaw trouble all the way to Jerusalem (Act 20:23; Act 21:4; Act 21:13).May be acceptable to the saints ( ευπροσδεκτος τοις αγιοις γενητα). "May become (second aorist middle subjunctive of γινομα) acceptable to the saints." The Judaizers would give him trouble. There was peril of a schism in Christianity.32 That
( ινα). Second use of ινα in this sentence, the first one sub-final ( ινα ρυσθω), this one final with συναναπαυσωμα, first aorist middle subjunctive of the double compound verb συναναπαυομα, late verb to rest together with, to refresh ( αναπαυω as in Mat 11:28) one's spirit with ( συν), with the associative instrumental case υμιν (with you), only here in the N.T.33 The God of peace
( ο θεος της ειρηνης). One of the characteristics of God that Paul often mentions in benedictions (1Th 5:23; 2Th 3:16; 2Co 13:11; Phi 4:9; Rom 16:20). Because of the "amen" here some scholars would make this the close of the Epistle and make chapter 16 a separate Epistle to the Ephesians. But the MSS. are against it. There is nothing strange at all in Paul's having so many friends in Rome though he had not yet been there himself. Rome was the centre of the world's life as Paul realized (Rom 1:15). All men sooner or later hoped to see Rome.1 I commend
( συνιστημ). The regular word for letters of commendation as in 2Co 3:1 ( συστατικων επιστολων). See also Rom 3:5. So here verses Rom 16:1; Rom 16:2 constitute Paul's recommendation of Phoebe, the bearer of the Epistle. Nothing else is known of her, though her name ( Φοιβη) means bright or radiant.Sister ( αδελφην). In Christ, not in the flesh.Who is a servant of the church ( ουσαν διακονον της εκκλησιας). The etymology of διακονος we have had repeatedly. The only question here is whether it is used in a general sense or in a technical sense as in Phi 1:1; 1Ti 3:8-13. In favour of the technical sense of "deacon" or "deaconess" is the addition of " της εκκλησιας" (of the church). In some sense Phoebe was a servant or minister of the church in Cenchreae. Besides, right in the midst of the discussion in 1Ti 3:8-13 Paul has a discussion of γυναικας (verse Rom 16:11) either as women as deaconesses or as the wives of deacons (less likely though possible). The Apostolic Constitutions has numerous allusions to deaconesses. The strict separation of the sexes made something like deaconesses necessary for baptism, visiting the women, etc. Cenchreae, as the eastern port of Corinth, called for much service of this kind. Whether the deaconesses were a separate organization on a par with the deacons we do not know nor whether they were the widows alluded to in 1Ti 5:9.2 Worthily of the saints
( αξιως των αγιων). Adverb with the genitive as in Phi 1:27 because the adjective αξιος is used with the genitive (Luk 3:8). "Receive her in a way worthy of the saints." This word αγιος had come to be the accepted term for followers of Christ.Assist her ( παραστητε). Second aorist (intransitive) active subjunctive of παριστημ, to stand by, with the dative case ("beside her"), the very word used by Paul of the help of Jesus in his trial ( παρεστη, 2Ti 4:17). Used with ινα as προσδεξησθε.In whatsoever matter ( εν ω πραγματ). Incorporation of the antecedent ( πραγματ) into the relative clause ( ω).She may have need of you ( αν υμων χρηιζη). Indefinite relative clause with αν and the present subjunctive of χρηιζω with genitive.A succourer ( προστατις). Old and rare feminine form for the masculine προστατης, from προιστημ ( προστατεω, common, but not in the N.T.), here only in the N.T. and not in the papyri. The word illustrates her work as διακονον and is perhaps suggested here by παραστητε, just before.Of mine own self ( εμου αυτου). "Of me myself."3 In verses Rom 16:3-16 Paul sends his greetings to various brethren and sisters in Rome.Prisca and Aquila
( Πρισκαν κα Ακυλαν). This order always (Act 18:18; Act 18:26; 2Ti 4:19, and here) save in Act 18:2; 1Co 16:19, showing that Prisca was the more prominent. Priscilla is a diminutive of Prisca, a name for women in the Acilian gens. She may have been a noble Roman lady, but her husband was a Jew of Pontus and a tent-maker by trade. They were driven from Rome by Claudius, came to Corinth, then to Ephesus, then back to Rome, and again to Ephesus. They were good travelling Christians.My fellow-workers ( τους συνεργους μου). Both in tent-making and in Christian service in Corinth and Ephesus.4 Laid down their own necks
( τον εαυτων τραχελον υπεθηκαν). First aorist active of υποτιθημ, old verb to place under (the axe of the executioner), only here in N.T. in this sense, though in 1Ti 4:16 to suggest. If literal or figurative, the incident may be connected with the uproar created by Demetrius in Ephesus. Certainly Paul felt deep obligation toward them (see Act 20:34).Not only I ( ουκ εγω μονος). Rather, "not I alone" (adjective μονος). The Gentile churches also (great mission workers).5 The church that is in their house
( την κατ' οικον αυτων εκκλησιαν). The early Christians had no church buildings. See also Act 12:2; 1Co 16:19; Phm 1:2; Col 4:15. The Roman Christians had probably several such homes where they would meet.Epainetus ( Επαινετον). Nothing is known of him except this item, "the first-fruits of Asia" ( απαρχη της Ασιας). An early convert from the province of Asia. Cf. Act 2:9; 1Co 16:15 (about Stephanus and Achaia).6 Mary
( Μαριαν). Some MSS. have Μαριαμ, the Hebrew form. The name indicates a Jewish Christian in Rome. Paul praises her toil. See Luk 5:5.7 Andronicus and Junias
( Ανδρονιχου κα Ιουνιαν). The first is a Greek name found even in the imperial household. The second name can be either masculine or feminine.Kinsmen ( συγγενεις). Probably only fellow-countrymen as in Rom 9:13.Fellow-prisoners ( συναιχμαλωτυς). Late word and rare (in Lucian). One of Paul's frequent compounds with συν. Literally, fellow captives in war. Perhaps they had shared one of Paul's numerous imprisonments (2Co 11:23). In N.T. only here, Phm 1:23; Col 4:10.Of note ( επισημο). Stamped, marked ( επ σημα). Old word, only here and Mat 27:16 (bad sense) in N.T.Among the apostles ( εν τοις αποστολοις). Naturally this means that they are counted among the apostles in the general sense true of Barnabas, James, the brother of Christ, Silas, and others. But it can mean simply that they were famous in the circle of the apostles in the technical sense.Who have been in Christ before me ( ο κα προ εμου γεγοναν εν Χριστω). Andronicus and Junias were converted before Paul was. Note γεγοναν (Koine form by analogy) instead of the usual second perfect active indicative form γεγονασιν, which some MSS. have. The perfect tense notes that they are still in Christ.8 Ampliatus
( Αμπλιατον). Some MSS. have a contracted form Amplias.9 Urbanus
( Ουρβανον). "A common Roman slave name found among members of the household" (Sanday and Headlam). A Latin adjective from urbs, city (city-bred).Stachys ( Σταχυν). A Greek name, rare, but among members of the imperial household. It means a head or ear of grain (Mat 12:1).10 Apelles
( Απελλην). A name among Jews and a famous tragic actor also.The approved ( τον δοκιμον). The tried and true (1Co 11:19; 2Co 10:18; 2Co 13:7).Them which are of the household of Aristobulus ( τους εκ των Αριστοβουλου). The younger Aristobulus was a grandson of Herod the Great. Lightfoot suggests that some of the servants in this household had become Christians, Aristobulus being dead.11 Herodion
( Hερωιδιωνα). Probably one belonging to the Herod family like that above.Kinsman ( συγγενη). Merely fellow-countryman.Them of the household of Narcissus ( τους εκ των Ναρκισσου). "Narcissiani." There was a famous freedman of this name who was put to death by Agrippa. Perhaps members of his household.12 Tryphaena and Tryphosa
( Τρυφαιναν κα Τρυφωσαν). Probably sisters and possibly twins. Both names come from the same root, the verb τρυφαω, to live luxuriously (Jas 5:5). Denney suggests "Dainty and Disdain."Persis ( Περσιδα). A freedwoman was so named. She is not Paul's "beloved," but the "beloved" of the whole church.13 Rufus
( Ρουφον). A very common slave name, possibly the Rufus of Mar 15:21. The word means "red."The chosen ( τον εκλεκτον). Not "the elect," but "the select."And mine ( κα εμου). Paul's appreciation of her maternal care once, not his real mother.14 Asyncritus
( Ασυνκριτον). There is an inscription of a freedman of Augustus with this name.Phlegon ( Φλεγοντα). No light on this name till the historian of the second century A.D.Hermes ( Hερμην). A very common slave name.Patrobas ( Πατροβαν). Name of a freedman of Nero, abbreviated form of Patrobius.Hermas ( Hερμαν). Not the author of the Shepherd of Hermas. Common as a slave name, shortened form of Hermagoras, Hermogenes, etc.The brethren that are with them ( τους συν αυτοις αδελφους). Perhaps a little church in the house of some one.15 Philologus
( Φιλολογον). Another common slave name.Julia ( Ιουλιαν). The commonest name for female slaves in the imperial household because of Julius Caesar. Possibly these two were husband and wife.Nereus ( Νηρεα). Found in inscriptions of the imperial household. But the sister's name is not given. One wonders why.Olympas ( Ολυμπαν). Possibly an abbreviation for Olympiodorus.All the saints that are with them ( τους συν αυτοις παντας αγιους). Possibly another church in the house. These unnamed, the "and others," constitute the great majority in all our churches.16 With a holy kiss
( εν φιληματ αγιω). The near-east mode of salutation as hand-shaking in the Western. In China one shakes hands with himself. Men kissed men and women kissed women. See Rom 16:1; 1Co 16:20; 2Co 13:12.17 Mark
( σκοπειτε). Keep an eye on so as to avoid. Σκοπος is the goal, σκοπεω means keeping your eye on the goal.Divisions ( διχοστασιας). Old word for "standings apart," cleavages. In N.T. only here and Gal 5:20.Those which are causing ( τουσ--ποιουντας). This articular participle clause has within it not only the objects of the participle but the relative clause ην υμεις εμαθετε (which you learned), a thoroughly Greek idiom.18 But their own belly
( αλλα τη εαυτων κοιλια). Dative case after δουλευουσιν. A blunt phrase like the same picture in Phi 3:19 "whose god is the belly," more truth than caricature in some cases.By their smooth and fair speech ( δια της χρηστολογιας κα ευλογιας). Two compounds of λογος (speech), the first (from χρηστος and λογος) is very rare (here only in N.T.), the second is very common ( ευ and λογος).Beguile ( εξαπατωσιν). Present active indicative of the double compound verb εξαπαταω (see 2Th 2:3; 1Co 3:18).Of the innocent ( των ακακων). Old adjective ( α privative and κακος), without evil or guile, in N.T. only here and Heb 7:26 (of Christ).19 Is come abroad
( αφικετο). Second aorist middle indicative of αφικνεομα, old verb, to come from, then to arrive at, only here in N.T.Over you ( εφ' υμιν). "Upon you." Simple unto that which is evil ( ακεραιους εις το κακον). Old adjective from α privative and κεραννυμ, to mix. Unmixed with evil, unadulterated.20 Shall bruise
( συντριψε). Future active of συντριβω, old verb, to rub together, to crush, to trample underfoot. Blessed promise of final victory over Satan by "the God of peace." "Shortly" ( εν ταχε). As God counts time. Meanwhile patient loyalty from us.21 Verses Rom 16:21-23 form a sort of postscript with greetings from Paul's companions in Corinth. Timothy was with Paul in Macedonia (2Co 1:1) before he came to Corinth. Lucius may be the one mentioned in Act 13:1. Jason was once Paul's host (Act 17:5-9) in Thessalonica, Sosipater may be the longer form of Sopater of Act 20:4. They are all Paul's fellow-countrymen ( συγγενεις).
22 I Tertius
( εγω Τερτιος). The amanuensis to whom Paul dictated the letter. See 2Th 3:17; 1Co 16:21; Col 4:18.23 Gaius my host
( Γαιος ο ξενος μου). Perhaps the same Gaius of 1Co 1:14 (Act 19:29; Act 20:4), but whether the one of 3Jn 1:1 we do not know. Ξενος was a guest friend, and then either a stranger (Mat 25:35) or a host of strangers as here. This Gaius was plainly a man of some means as he was the host of all the church. Erastus (2Ti 4:20) was "the treasurer of the city" ( ο οικονομος της πολεως), one of the outstanding men of Corinth, the "steward" (house-manager) or city manager. See Luk 12:42; Luk 16:1. He is probably the administrator of the city's property.Quartus ( Κουαρτος). Latin name for fourth.24 Is not genuine, not in Aleph A B C Coptic.
25 Verses Rom 16:25-27 conclude the noble Epistle with the finest of Paul's doxologies.To him that is able
( τω δυναμενω). Dative of the articular participle of δυναμα. See similar idiom in Eph 3:20.To stablish ( στηριξα). First aorist active infinitive of στηριζω, to make stable.According to my gospel ( κατα το ευαγγελιον μου). Same phrase in Rom 2:16; 2Ti 2:8. Not a book, but Paul's message as here set forth.The preaching ( το κηρυγμα). The proclamation, the heralding.Of Jesus Christ ( Ιησου Χριστου). Objective genitive, "about Jesus Christ."Revelation ( αποκαλυψιν). "Unveiling."Of the mystery ( μυστηριου). Once unknown, but now revealed.Kept in silence ( σεσιγημενου). Perfect passive participle of σιγαω, to be silent, state of silence.Through times eternal ( χρονοις αιωνιοις). Associative instrumental case, "along with times eternal" (Robertson, Grammar, p. 527). See 1Co 2:6; 1Co 2:7; 1Co 2:10.26 But now is manifested
( φανερωθεντος δε νυν). First aorist passive participle of φανεροω, to make plain, genitive case in agreement with μυστηριου.By the scriptures of the prophets ( δια γραφων προφητικων). "By prophetic scriptures." Witnessed by the law and the prophets (Rom 3:21). This thread runs all through Romans.According to the command of the eternal God ( κατ' επιταγην του αιωνιου θεου). Paul conceives that God is in charge of the redemptive work and gives his orders (Rom 1:1-5; Rom 10:15). The same adjective αιωνιος is here applied to God that is used of eternal life and eternal punishment in Mat 25:46.Unto obedience of faith ( εις υπακοην της πιστεως). See Rom 1:5.Made known unto all the nations ( εις παντα τα εθνη γνωρισθεντος). First aorist passive participle of γνωριζω, still the genitive case agreeing with μυστηριου in verse Rom 16:25.27 To the only wise God
( μονω σοφω θεω). Better, "to God alone wise." See 1Ti 1:17 without σοφω.To whom ( ω). Some MSS. omit.