UC-NRLF iiiiiniiillll|ipitt|II|illlt|| $B 247 bTE ilMSMSlSM CAMBRIDGE GREEK ItoiAMENT THE EPISTLE TO THE ROMANS 51515MS1S1SMSMSM51C ^,. /a rf *m Digitized by the Internet Archive in 2007 with funding from IVIicrosoft Corporation http://www.archive.org/details/epistleofpaulapoOOparrrich CAMBRIDGE GREEK TESTAMENT FOR SCHOOLS AND COLLEGES General Editor : R. ST JOHN PARRY, D.D., FELLOW OF TRINITY COLLEGE THE EPISTLE OF PAUL THE APOSTLE TO THE ROMANS CAMBRIDGE UNIVERSITY PRESS C. F. CLAY, Manager LONDON : FETTER LANE, E.C.4 NEW YORK : THE MACMILLAN CO. BOMBAY ^ CALCUTTA > MACMILLAN AND CO., LTD. MADRAS J TORONTO : THE MACMILLAN CO. OF CANADA, LTD. TOKYO :_MARUZEN-KABUSHIKI-KAISHA ALL RIGHTS RESERVED THE EPISTLE OF PAUL THE APOSTLE TO THE ROMANS Edited by R. ST JOHN PARRY, D.D. Fellow of Trinity College, Cambridge Wirn INTRODUCTION AND NOTES Cambridge : at the University Press 1921 P3 SATHER First Edition 191 2 Reprinted 1921 Printed in Great Britain t>y Turnbull &* SJ>ears, Edinburgh. PREFACE THE Commentary on the Epistle to the Romans in this series had been entrusted by the late General Editor to Dr Bebb of Lampeter. It was only when Dr Bebb's engagements made it impossible for him to complete the task, that the work was entrusted by the Syndics of the Press to the present editor. No one can be more conscious than the editor himself how much has been lost by the change and how inade- quately the trust has been fulfilled. It would, in any case, have been impossible to include, within the limits necessarily imposed, an even relatively complete treat- ment of this Epistle : and the difficulty of approaching to such a treatment, as was possible, has been increased by the pressure of other occupations. The most that can be hoped is that this edition may serve as an introduction to the study of the Epistle. I have aimed at giving a clear statement of the conditions under which it was written and of the general argu- ment as illustrating and illustrated by those conditions. In the Commentary I have desired to give a close exposition of the text and of the sequence of thought, leaving the larger treatment of theological subjects and the wider illustration of thoughts and language to be sought in the great commentaries. vi • PREFACE My obligations to previous writers will be seen by the references throughout the book. But there are some which must be explicitly acknowledged. There are few pages which do not reveal debts to the classical English edition of Drs Sanday and Head lam, and to the Prolegomena to the Grammar of the New Testa- ment of Professor J. H. -Moulton, a work whose con- stant usefulness to the student makes him impatient for its completion. If I add to these the posthumously published lectures and commentaries of Dr Hoft, I am acknowledging a debt which all Cambridge theological students will recognise as not admitting of exaggera- tion. Finally I wish to express my most grateful acknowledgments to Mr J. H. A. Hart, Fellow and Lecturer of S. John's College, for his generous assist- ance in looking over the proofs and many most useful criticisms and suggestions. Trinity College, Cambridge. MichaeUnas^ 1912. NOTE The Greek Text adopted in this Series is that of Dr Westcott and Dr Hort with the omission of the marginal readings. For permission to use this Text the thanks of the Syndics of the Cambridge University Press and of the General Editor are due to Messrs Macmillan & Co. CONTENTS Preface Introduction 1. Genuineness 2. Integrity 8. Date and Place 4. Occasion and Circumstances 6. Imperialism... 6. Headers 7. History of the Roman Church 8. Character and Contents 9. Justification by Faith 10. Text 11. Critical Notes 12. List of Books 13. Chronological Table Text Notes Additional Notes . A. (TvyeldriffLS B. 0. V. 13 C. v6/jL0i ... D. CLfiaprla E. OAvaTos F. c. ix. 5 G. ce. ix.— xi. H. dTroaroiXoi I. cc. XV., xvi. Indices PAOB V ix ix X X xi xvii xix xxii xxvi XXXV xlii xliii xlv xlviii I 31 208 208 210 211 213 218 219 a5 INTRODUCTION 1. Genuineness. The genuineness of the Epistle to the Romans is common ground for the great majority of critics. The few attempts to impugn it are based upon arbitrary and subjective methods which have no foundation in the known history and ignore the ordinary canons of literary criticism. It may be taken as admitted that the whole Epistle is genuine, even if it is composite, with the possible exception of xvi. 25 — 27, which section is, on arguable grounds, referred by some critics to a Pauline author writing from the point of view of the Epistle to the Ephesians and the Pastoral Epistles, on the assumption that these Epistles also are Pauline but not S. Paul's. The literary history of the Epistle begins early. It was undoubtedly known to and used by the author of 1 Peter i, probably by Hebrews, James 2, and Jude (24, 25). It is quoted (not by name) by Clement R. and used by Ep. Barnabas, Ignatius, Poly carp, and perhaps Hermas^. Justin Martyr and Athenagoras were familiar with it. It appears in the Canon of Marcion*, in the Muratorian Canon, and is cited by Irenaeus, Clement of Alexandria and TertuUian. No Epistle, except 1 Corinthians, has an earlier or more continuous record^. 1 See S. H. pp. Ixxiv f., Hort, 1 PeteVy pp. 4 f. 2 Cf. Hort, Epistle of S, James, xxiv f. and pp. 66 f., but S. H. pp. Ixxvii f. doubt, and Mayor, S. James, pp. Ixxxviii f. takes James to be prior. 8 New Testament in the Apost, Fathers, Oxford, 1905. * S. H. p. Ixxxiii. 5 The question of the relation of the Epistle to the Testaments of the XII Patriarchs (S. H. p. Ixxxii) has been reopened by Charles (Testaments, pp. Ixxxvi f.) who regards the Testaments as prior to S. Paul, and used by him. INTRODUCTION 2. Integrity. The integrity of the Epistle has been impugned, on grounds which can be regarded as serious, only in connexion with cc. xv., xvi. The questions raised about these chapters are discussed in the commentary and additional notes. It is sufficient to say here that the only point on which a strong case has been made out against the integrity relates to c. xvi. 1 — 23, which isVegarded by many critics as a short letter, or fragment of a letter, of S. Paul to the Church in Ephesus. The arguments for this hypothesis and the reasons for rejecting it are given in the commentary. If the hypothesis is accepted, it postulates a very early combination of the two letters, antecedent to the period which is covered by our documentary evidence. Such a combination would be not likely to be made, except on an occasion when a collection of S. Paul's letters was being made. We have in all probability a combination of two letters in the case of the second Epistle to the Corinthians, at a date, again, antecedent to documentary evidence. As both parts of the assumed combination in Romans were written from Corinth, and the two fragments combined in 2 Corinthians were written to Corinth, the hypothesis would increase the probability that a collection of Pauline letters was made at a very early date at Corinth. It would naturally include 1 Corinthians, and 1 and 2 Thessalonians, both written from Corinth, and possibly Galatians on the same ground. The hypothesis implies that copies of letters written from Corinth were made and deposited with the Church there. But in all this there is no more than an interesting hypothesis. 3. Date and Place. The date of the Epistle can be obtained with unusual cer- tainty from the evidence afforded by the Epistle itself S. Paul has not yet visited Rome (i. 10, xv. 22 f.), but he intends to visit it as soon as he has carried out his immediate purpose of a journey to Jerusalem (xv. 25). The special object of this journey is to carry to the Church in Jerusalem, for the benefit of the poor, a contribution from the Churches of Macedonia DATE AND PLACE, OCCASION, ETC, xi and Achaea (xv. 26, Asia is not mentioned). He has already preached the Gospel as far as lUyricum and so rounded off his missionary labours in Asia and Greece (xv. 19, 23) and hopes to resume them in Spain (xv. 24) after he has visited Rome, preached there (i. 13) and received itom. the Church in Rome spiritual refreshment and a good send-off for his labours in Spain (xv. 24). The situation thus indicated is closely similar to the situation described in the Acts as characterising his stay in Greece during the three winter months after his departure from Ephesus (Acts xix. 21, XX. 2 — 4, xxi. 15, xxiv. 17). It agrees further with the references in 1 Cor. xvi. 1 f. and 2 Cor. viii., ix. to the contribution for the poor saints in Jerusalem. All indications thus point clearly to the winter of 56 — 57 (55 — 56 ; see Chron- ological Table, p. xlviii). The place of this Epistle in the order of S. Paul's writings is, therefore, clearly marked. It comes after 1 and 2 Corinthians, and before Philippians, etc. Its place in reference to Galatians depends upon the view taken of that Epistle and is discussed in the edition of Galatians in this Commentary. As regards the place of writing, that too is fixed at Corinth by the above consideration, and this conclusion is perhaps con- firmed by the reference to Gains (xvi. 23, cf. 1 Cor. i. 14) and Erastus (z6., cf. 2 Tim. iv. 20). It is possible however that the concluding chapter was written from Kenchreae ; as Phoebe was apparently the bearer of the letter (xvi. 1 f.), and S. Paul appears to have gone to Kenchreae with a view to sailing to Syria, when his plans were changed by the discovery of a con- spiracy formed against him by * the Jews ' (Acts xx. 3). It is at least possible that the circumstances which led to this change of plans may have occasioned the insertion of the paragraph (xvi. 17—20) in the last chapter. 4. Occasion and Circumstances. The immediate occasion of the letter is quite clearly and directly stated in the letter itself. S. Paul, it appears, does not regard the Church of Rome as in need of his teaching or assistance (i. 11, 12, XV. 14), nor has he received any appeal or invitation from them. His own keen interest in their welfare has lon^r xii INTRODUCTION inspired him with an ardent desire to visit them : but his missionary labours and the need of supervision of the Churches of his own foundation have been the immediate and constant call (xv. 22). It is only now, when the field of missionary work in the Eastern Mediterranean has been covered, and the needs of the Churches met (xv. 23), that he is able to consider what field of labour is marked out for him next. His call through- out has been to break new ground for the Gospel (xv. 20, 21). He did indeed hope that even in Rome itself he might find scope for missionary work (i. 13), and that hope, by strange and unexpected ways, was, as we know, amply fulfilled (Phil. i. 12 flf.). But he has now decisively turned his mind towards Spain, as the next great opportunity (xv. 24, 28). But, in order to enter upon that great field under the most favourable con- ditions, he desires to secure for himself the natural and most effective base of operations. As he had evangelised South Galatia from Antioch, Macedonia from Philippi, Achaia from Corinth, Asia (the province) from Ephesus, so he decides that before attacking Spain he must secure in the highest degree the sympathy and support of the Chur«h in Rome (xv. 24 6, cf. i. 11, 12). But he is confronted here by new circumstances. In all the other cases, he first founded the Church in the local capital and could then claim the assistance of his converts for further missionary efforts, almost as a right (cf. Phil. i. 4 f.). In Rome, the Church was not of his founding : it was already in existence and in a flourishing condition. He is consequently obliged to invite himself to Rome and to appeal for their support on the general grounds of Christian duty and charity. The delicacy of the situation, as it presented itself to S. Paul, is marked by the character of the section in which he makes the appeal (xv. 14 — 29), where the eagerness of the Apostle of the Gentiles, the confidence of the Christian appealing to Christians for help in their highest work, and the sensitive courtesy of one who will not offer himself to any but the most willing hosts, combine to form an exquisite picture of the mind of S. Paul. It would appear that a step in preparation for this visit had already been taken. Aquila and Priscilla (or as they are here named Prisca and Aquila, xvi. 3) had been at Ephesus (Acts OCCASION AND CIRCUMSTANCES xiii xviii. 18) ; they had been left there by S. Paul on his first passing visit, no doubt to prejjare the way for that longer stay which he then intended and afterwards carried out (Acts xviii. 19, 21, 26). No doubt S. Paul found them there on his return, and they shared his missionary labours in Ephesus and the province of Asia. But now, as he writes, they are at Rome. It is reasonable to conclude that when, at Ephesus, the plan of a visit to Rome was definitely formed (Acts xix. 21), it was also decided that these two faithful companions and fellow workers should return to that city, to which at any rate Prisca probably belonged, prepare the way for S. Paul's own visit, and s^id him information as to the state of the Church there. It is perhaps even allowable to con- jecture that, if c. xvi. 3 — 16 belongs to the Epistle, the numerous greetings, involving so much detailed knowledge of the Christians at Rome, may have been occasioned by a letter or letters received from them. The immediate occasion, then, of the letter is S. PauFs desire to enlist the sympathy and assistance of the Roman Chm-ch for his contemplated mission to Spain. And the form which the letter takes is primarily dictated by the same desire. He could not appeal to the Roman Christians, as he could to Churches of his own converts, to promote and aid his preaching of the Gospel in an untouched land, without putting before them ex- pressly the character of the Gospel which he preached. No doubt some account of this, but hardly a full or clear account, had reached Rome. No doubt in these latter days they had learnt more of it from Aquila and Priscilla. But the Apostle needs full and intelligent and wholehearted support: and con- sequently he lays before the Romans the fullest statement, which we have, of the Gospel as he was wont to present it for the conversion of Gentiles. He is determined that they shall thoroughly understand his position before they pledge their support. There were, as we shall see, other circumstances and influences which led to this systematic exposition of his theme, or rather dictated the terms in which it should be made. But the simple and sufiicient explanation of his choice of the Roman Church to be the recipients of such a statement is to be found in the reason he had for writing to that Church at all. It is eminently characteristic of S. Paul's method that the needs xiv INTRODUCTION of a particular occasion should have given rise to this elaborate and profound exposition of some of the fundamental elements of Christian truth. And it is of the highest importance both for the understanding of the Epistle itself, alike of what it includes and of what it omits, and for estimating its relation to his other Epistles, that we should constantly bear in mind the particular occasion from which it sprang. So far we have been considering the explicit indications, which this Epistle itself affords, of the immediate purpose with which it was written. We must now examine, rather more widely the circumstances in which S. Paul came to write it. The wiiiter sojourn at Corinth marks the close of an extra- ordinarily interesting epoch in S. Paul's work. For some eight years he had been engaged in the evangelisation of Asia Minor, Macedonia and Achaia: and he had now completed that vast work (xv. 19). He had planted the Gospel in the principal towns of each province of the Eoman Empire, which lay in the path between Jerusalem and Rome : and from these towns he, either in person or by his assistants, had evangelised the surrounding countries. He had spent a considerable time in revisiting and con- firming all the Churches of his foundation in Galatia, Macedonia and Achaia ; in the province of Asia, he had spent nearly three years in founding and building up Churches. Throughout these labours he had been careful to keep in touch with the Church in Jerusalem : after his first mission, as an apostle of the Church in Antioch (Acts xiii. 1 — 3), warned perhaps by the difficulties which arose in Antioch on his return from that mission, he had made a practice of visiting Jerusalem before each new effort. He has now in his company at Corinth representatives of many, perhaps of all these Churches (xvi. 16 and Acts xx. 4 with Rom. xvi. 16) : and his immediate object in returning to Jerusalem again is to carry thither, in company with their representatives, the charitable contributions of the Gentile Churches for the poor Christians in that place. The high importance of this object, in his eyes, is emphasised by the two facts, that for it he delays his cherished project of going to Rome and Spain, and that he persists in his determination in spite of actual perils incurred, and dangers clearly foreseen. These facts bring out the supreme importance to him of the two sides of his missionary work, the first, the OCCASION AND CIRCUMSTANCES xv evangelisation of Gentiles, the second, the building up of one Church in which Jew and Gentile should be closely knit, by bonds of brotherhood, in the new Israel springing from the old stock. Anxious, as each and all of his Epistles show him to have been, to consolidate unity within each several community by insisting on all the qualities which marked the Christian brotherhood based on love, he was no less anxious, as is shown by his consistent policy, to consolidate into one spiritual whole all the brethren, of whatever stock or religion, throughout the world. His ideal of the Christian Church was embodied in the conception of the new Israel, sprung from the old stock, and fulfilling, with a wider and deeper interpretation than Jews had discovered, the prophetic hope of the inclusion of the Gentiles, all members of one body and owning allegiance to one Lord by one faith. The composition of the Epistle to the Romans finds him at the climax of this endeavour. It conse- quently involves an exposition of this idea with a view to enlist their sympathetic support. The actual form, which the exposition, at least in great part, takes, was influenced by the experiences he had gone through in his apostolic work. From the very beginning of his ministry (Acts ix. 23, 29) he h^d been met by the uncompromising opposition of Jews, an opposition which greeted all efforts to preach Jesus as the Messiah. But with the development of work among the Gentiles, he had to face a growing and ultimately even more bitter antagonism within the Christian Church itself. The battle raged not about the admission of Gentiles. That formed one strain in the prophetic hope, and would appear to have been settled by S. Peter's action in regard to Cornelius. S. Paul's action raised the question of the con- ditions on which Gentiles were to be admitted, and of their status when admitted. The solution was no doubt already involved in S. Peter's action : but that left abundant room for differences of interpretation and reserves. Such differences and reserves S. Paul challenged directly by his assertion that faith in God as revealed in the one Lord Jesus Christ was the sole requisite for baptism, the sole condition of acceptance, and by his consequent denial that the Jewish law, the supreme instru- ment of salvation in the eyes of Jews, had now any further xvi INTRODUCTION obligation, as of right, upon Christians. The position thus asserted exposed him to the unflinching attacks of a class of Judaizing Christians in every place in which he preached, grow- ing in strength in proportion to the success of his preaching and the development of the Churches which he founded. The controversy takes shape for us in the Council at Jerusalem (Acts XV.) and the circumstances which led up to it. The Epistle to the Galatians shows it in its most explicit and critical stage. The battle raged throughout the period of what is called the third missionary journey. In the Second Epistle to the Corinthians we have clear indications that, as a controversy within the Church, it was approaching its conclusion. This is abundantly clear if we take the view that that Epistle is composite, and that cc. x. — xiii. are a fragment of an Epistle preceding cc. i.— ix. But even if the Epistle was written as it stands, it clearly marks the closing of the fight, though the apprehensions and passions which it had called forth are still in vigorous activity. The victory has been won by S. Paul, on the main principle involved and on the important deductions. There remained the last resort of the defeated and embittered party, the personal attack on the probity and character of the champion of their antagonists. But that, full of peril as it was to his person, was in effect an acknowledgment of defeat. The influence of this experience upon the Epistle to the Romans is seen in the closely reasoned exposition of the rela- tion of faith and law, and of grace and law (cc. i. — viii.) : and more obviously, though not more truly, in the elaborate attempt to grapple with the difficulties which Israel's ofiicial rejection of the Gospel involved for a Christian who claimed the inheritance of Israel (cc. ix. — xi.). But it is of the utmost importance to notice the positive and essentially uncontroversial character of the treatment ; and the calm confidence of tone throughout confirms the conclusion that in S. Paul's view the battle had been won, and it remained only to state the positive truths which had been involved and successfully defended. No doubt this temper was largely the result of the reception of his letter to the Galatian Churches and his own reception at Corinth. In saying this, we do not ignore the signs which the Epistle IMPERIALISM xvii itself contains of the seriousness and perils of the controversy. There is one, but only one, reference to danger threatening the unity of the Church (xvi. 17 — 20). There is one, but only one, indication of perils threatening his own person (xv. 3Q^32). Both these references are plain and urgent enough to show that the dangers were real. But they threaten, not as before, from the inside and even the very heart of the Church, but as from external foes who may at any time gain a lodgment within, but at present have none. The whole tone of the Epistle indicates that the writer was in comparatively calm waters. He can review the struggles and trials of the last few years, not as one who is in the thick of the fight, but as one who is gathering the fruits of long toil, of a victory hard fought and hard won, both on the arena of his own soul's experience and in the field of the propagation of the Gospel. 5. Imperialism. So far, then, we have seen that his intention of carrying out missionary work in Spain is the immediate occasion of his writing to the Romans an account of the Gospel which he canied to unconverted Gentiles ; and the experiences of the work, which he had already carried through, dictate the character of presentation. And it might seem sufiicient to stop here. But it has been argued with great force and per- suasiveness by Sir William Ramsay, and the position has been illustrated by a very wide examination of contemporary con- ditions, that S. Paul was influenced, more deeply than had been realised, by his position as a Roman citizen, among the Jews of the Dispersion at Tarsus; that his realisation of the vast unity of the Roman Empire led him to conceive of the Christian Church as providing a religious bond for its com- ponent parts; and that his letter and visit to Rome gained a supreme importance in his eyes from these conceptions. Are we, then, to add this idea of imperial statesmanship to the influences which we have already seen to be operative at this stage of S. Paul's activity ? It is certainly an established fact that S. Paul's plan in his missionary work was to seize upon great centres of Roman xviii INTRODUCTION administration in the provinces, and to make them the centres from which to propagate the Gospel. Thessalonica, Philippi, Corinth, Ephesus were the principal places which he took for his headquarters in the period of his independent activity. And Rome itself became a special object, when his work in these places was drawing towards completion. But the choice of such centres would be quite consistent with a wise consideration of the most effective means of evangelising the part of the world which lay readiest to his hand, and would not necessarily involve such a conception as is attributed to him. It is true, of course, that much tradition, both among Jew and Gentile, favoured a tribal or national embodiment of religious ideas. But among the Jews there is considerable evidence of a wider conception. And, among Gentiles, the Stoic disregard of all such distinctions was already influencing the thought and practice of the contemporary world. No doubt, the obvious indications of the attempt to establish an imperial religion, in the worship of Rome and the Emperor already fostered in the provinces, and in particular in the province of Asia, would readily suggest to an observant mind the possibility that Christianity might supply the place of an imperial cult. To us looking back upon the historical development, and reading the end achieved under Constantine into the beginnings laid down by S. Paul, it seems all but inevitable that S. Paul must have had some thought of the possibility of such a development. But the deduction is not, as a matter of fact, inevitable. While it is impossible to disprove it, it is still safe to affirm that the evidence for it is all secondary and consists of deductions from the circumstances of his time and position rather than from any clear hint to be found in his writings. If we look to the latter for evidence of the wider conceptions under which he acted we shall find these to be such as are not favourable to the presence of the imperial idea. We may take two illustrations. It is fundamental to S. Paul's conception of the Gospel that it overleaps all distinctions of place, class, nationality and religion. The natural unity of mankind in its most comprehensive sense is insisted upon as the anticipation and even basis of the spiritual re-union in Christ. It is significant in this connexion that while S. Paul does recognise the family, as forming what we may call a IMPERIALISM. READERS xix multi-personal unit in the inclusive organism of the Christian body, he uses no similar language about political organisations. Illustrations are indeed taken from city life, but they are definitely metaphorical. He may consistently have regarded the evangeli- sation of the various parts of the Eoman Empire as a stage in and a basis for the wider evangelisation of the world ; but of the organisation of an imperial Church there is no hint. Indeed it would appear that any organisation was beyond S. Paul's view, except such simple arrangements as would provide for the internal administration of the locally separated groups of Christians and the intercommunion of the several groups. And we may see the reason for this in a second fundamental con- ception, which also gives ground for hesitating to attribute to S. Paul the imperial conception. In all his teaching, as we have it, it seems clear that the near return of the Lord was a constant, almost a dominating, element. The belief gave energy and fire to all he said or did that could bear upon the training of character in the individual and in the community, in pre- paration for that day. But it almost necessarily put out of thought such measures as would prepare the Church for pro- longed activity upon earth and equip it for a relation to the powers of earth. Where S. Paul speaks of these relations, he treats them solely as matters for the individual Christian to regulate for himself : he hardly considers the problems that even in thife direction would arise ; and indeed does little more than develop, and that not far, the Lord's own saying about rendering unto Caesar the things that are Caesar's. Consequently, we do not think that a case is made out for attributing to S. Paul far-sighted views of the relation of the Church to the Empire. And we do not include any thought of this kind among the influences which led him to write this Epistle. 6. Readers. The evidence which the Epistle affords of the character and conditions of the readers to whom it was addressed may be divided into two classes. The first class is the evidence directly given by particular passages. The second is that which may ROMANS 5 XX INTRODUCTION be deduced from the nature of the topics handled and the method of handling them. (1) In the first class, which is the more direct, we cite the following passages : c. i. 6, 13 ; the readers appear here to be definitely included among the Gentiles. They are among the Gentiles to whom S. Paul has received grace and commission; and he feels it necessary to explain that he has hitherto been prevented from preaching among them, as he has preached among the rest of the Gentiles, c. xv. 14 — 21 is the second passage which de- finitely implies that as they were Gentiles he had a prescriptive right to address them ; even though, as they were a Church not founded by himself, that right was limited by his self-imposed restriction which prevented him working on ground which others had made their own. A third passage which fixes the readers as at least predominantly Gentiles is c. xi. 25 — 32. We may add to these passages, though in a different degree of certainty, c. vi. 12 — 23 : the suggestion there made as to the state of the readers previous to their conversion is more consistent with the language S. Paul habitually uses about Gentiles than with his descriptions of Jews. It might, on the other hand, be felt that 0. vii. 1 f. and c. viii. 3 f. were in no less a degree peculiarly applicable to Christians who had been Jews. But in quali- fication of this impression, it is clear tljg-t S. Paul regarded the whole pre-Christian world as having been in a real sense under dispensation of law (cf. iii. 14 f.), the Gentiles under law communicated through the inner witness of conscience, the Jews having in addition to this the positive revelation of God's will in the covenant law. Both these passages in reality apply to the previous experience of all Christians : they take their several colours from the dominant experience of each class. On iv. 1 see the notes ad loc. The conclusion to be drawn from these passages is that the Christians in Eome were a composite body, in which Gentiles formed the great majority ; and it is to them that the letter is primarily addressed. (2) How far does the second class of evidence bear out this conclusion ? We have already seen that the circumstances of the Epistle and its object were the primary influence in dictating READERS xxi the topics. But those circumstances were independent, to a large extent, of the Church in Rome ; it had its influence chiefly so far as S. Paul considered its members fit and suitable to receive this presentation of his Gospel. But that again was the result of their position at the centre of the Empire and the assistance they could afford him in his work in Spain. Consequently we cannot expect to learn much about that Church from the Epistle itself; the less so, because S. Paul's acquaintance with them as a body was entirely at second hand. Thus in cc. i. — xi. the topics seem to be exclusively chosen with a view to making clear the principles of this Gospel and the methods of his preaching. In cc. xii. — xv., on the other hand, where he deals with the application of the Gospel to conduct, we might expect to find more of specific bearing upon the conditions in Rome. But here too the main themes are such as might have been addressed to any progressive body of Christians. Two sections, perhaps, offer some special light. (1) In c. xiii. 1 — 9 S. Paul deals, at greater length than elsewhere, with the relation of Christians to the civil power ; and this may have been due to special conditions which had arisen at Rome (see below) ; though there is little in the treatment, except its explicitness, to tell us what those conditions were. (2) Again, in cc. xiv. — xv. 13 we have a discussion of the duties of the strong and the weak, as regards certain external practices and observances. Both the tone and the topics of the discussion are inconsistent with the supposition that S. Paul was com- bating any definite Judaistic propaganda at Rome. They rather point to the common danger of laying too much stress on ex- ternal observances; and, in the particular instance of food, to some general form of asceticism which appears to have been a widespread characteristic of the higher religious feeling of the times, among Gentiles, perhaps, even more than among Jews. The contrast with ttie Epistle to the Galatians, where S. Paul uses so much of the principles, which he expounds in this Epistle, to combat a decided and powerful Judaistic propaganda, endorses this conclusion. It might, at first sight, appear that the large use of the Old Testament and the familiarity with those Scriptures, which he throughout assumes in his readers, afford strong ground for 62 xxii INTRODUCTION thinking that the majority at least were Jews. But this con- clusion is countered by the observation that all the evidence points to the fact that, at least in S. Paul's work, the nucleus of every Gentile Church was found in those Gentiles who had been in the habit of attending the synagogue : and that we find, as a consequence of this, that the Old Testament was familiar to, and indeed was the Bible of the early Churches, even when they were certainly composed in the main of Gentiles, as was the case at Corinth. It is a significant confirmation of this conclusion, that our New Testament Scriptures seem to have begun to acquire a canonical character from their association with the Old Testament Scriptures in the public readings in the congregation. We conclude then on this line of evidence, as on the former, that the Church in Rome was at this time predominantly, though by no means exclusively, Gentile. 7. History op the Roman Church. If we ask, further, what evidence we have as to the founding and development of the Church in Rome at this early period, we find little material for anything but reasonable conjecture. Perhaps the most important evidence is to be drawn from S. Paul's own attitude to this Church as expressed, in par- ticular, in c. XV. 14 — 30. A careful reading of that passage shows that the writer has a sensitive delicacy in approaching the Roman Christians and as it were inviting himself to visit them and to preach among them. He lays emphatic stress on the help and advantage he hopes to gain from intercourse with them, his long cherished desire to visit them, his confidence in their progress and competence in all Christian feeling and practice; he feels indeed that he has something to contribute to them {v. 15) ; but he makes much more of the mutual ad- vantage to be gained by the visit (cf. i. 11, 12), and on the especial support he hopes to gain for his mission to Spain. This manner of approaching a Church is peculiar to this Epistle, though there is in some degree a parallel in the Epistle to the Colossians, to whom again he had not himself preached, in the care he takes to explain his deep interest in them (Col. i. 9, HISTORY OF THE ROMAN CHURCH xxiii ii. 1 f.). The key to this attitude is no doubt given by the principle which he refers ta in v. 20. The foundation of the Church in Rome has been laid by others ; and he will by all means avoid the appearance of trenching upon the sphere of others. Who those others were, we have no direct evidence to show. The tradition of a visit of S. Peter at this early period has small historic foundation. And although the argument from silence is precarious, it is in the highest degree improbable, con- sidering the whole tone of the passage we have just referred to, that S. Paul would have abstained from all allusion to S. Peter, if he had indeed been in any sense the founder of the Roman Church. The only passages in the Acts that throw any light upon the subject are ii. 10 and xviii. 2. In the first passage, among the foreign Jews staying at Jerusalem at Pentecost are mentioned 01 €7ndr)fjLovvT€s 'Fafialoij ^lovdaioi re kol TrpocnjXvTOL. The note is of course natural ; it would be natural, that is to say, that Jews from Rome should be present on this occasion. But the special mention of Jews from that particular city and the definite description of them as temporarily residing in Jerusalem and including * Jews and proselytes ' may be a hint, such as S. Luke sometimes gives, of special importance attached by him to their presence and to the presence of both classes. It is a reasonable conjecture that some of these * Jews and proselytes' would carry back to Rome news of the events of Pentecost and the account of what led up to them, and would at least prepare the way for the reception of the Gospel, both among Jews and among those Gentiles who had more or less attached themselves to the syna- gogues in Rome. In the second passage (Acts xviii. 2) we are told that S. Paul, on his arrival at Corinth, *jFound a certain Jew by name Aquila, a native of Pontus by race, lately come from Italy, and Priscilla his wife, because Claudius had ordered that all the Jews should depart from Rome/ and that *he at once joined them, and be- cause he was of the same craft continued to live with them, and they plied their trade' of tent-making. The connexion with Aquila and Priscilla which S. Paul here formed is evidently of high importance in the writer's view. This appears both from xxiv INTRODUCTION the full description of these persons and the statement of their reason for being in Corinth. But with the reserve, which so often tantaUses us in the Acts, he omits to tell us whether Aquila and Priscilla were already Christians. It seems how- ever to be implied that they were. S. Paul lived with them throughout his stay in Corinth : for the change mentioned in V. 7 refers only to his place of preaching : from which it would appear that they were either already Christians or were con- verted by S. Paul. But we should expect to have been told if the latter were the case (cf. v. 8). There is moreover another slight indication, pointing in the same direction, in the precise words *all the Jews' {navras tovs 'lovdaiovs). The *all' is not required, if the object is merely to refer to Claudius' decree of expulsion against the Jews. It is in point, if S. Luke wishes to indicate that the decree included both Christian and non-Christian Jews. It would explain why Aquila and Priscilla were expelled though they were Christians. This leads us to consider the one piece of relevant information, which we derive from Suetonius. Suetonius {Claud, c. 25) tells us, *Judaeos impulsore Chresto assidue tumultuantes Roma expulit.' It is agreed that Suetonius and S. Luke are referring to the same incident, to be dated a.d. 49 or 50. Suetonius gives us the reason for the decree. There had been constant disturbances among the Jews at the instigation of one Chrestus. It is probable that Chrestus is a vulgar rendering of Christus: and that the cause of the disturbances was either some general excitement in connexion with Messianic expecta- tion, or, as a consideration of all the circumstances makes more probable, dissensions which arose from the preaching of the Gospel, such as are recorded at Corinth (Acts xviii. 12 f.). If we may suppose that events followed something of the same course at Rome and Corinth ; that iij Rome also the Jews tried to suppress the growing movement by appeal to the civil authorities, and, on their refusal to interfere, took the law into their own hands, we get a natural explanation of the violent disturbances which prompted the decree. The civil authorities, * caring for none of these things,' would visit their wrath indis- criminately upon both parties to the quarrel. In this case we may conjecture that Aquila and Priscilla were among the HISTORY OF THE ROMAN CHURCH xxv Christian Jews expelled from Rome. And we should further conclude that by the date of the decree the number of Christiana was already considerable enough to make these disturbances serious ; and, moreover, that the character of the Gospel preached was such as to arouse the bitter opposition of Jews who remained impervious to its call, that is to say, that it appealed to and made great way among Gentiles. This does not imply that it was specifically Pauline in character, but is consistent with the conclusion we have already arrived at that the Church was predominantly Gentile. It is not unreasonable to conclude that the Church at Rome took its beginnings first from the reports brought from Jerusalem after Pentecost and afterwards from the preaching of the Gospel by returned pilgrims on later occasions. It is even possible that Aquila may himself have been one of these. It is tempting to search c. xvi. for other hints. The remarkable description of Mary (v. 6 ijrty iroXKa cKOTriaa-ev els vfias) may point to a part taken by her in this early stage : and the still more remarkable description of Andronicus and Junias may possibly imply that they were among those who had brought the Gospel to Rome and so were distinguished among the Apostles (v. 7 enlarjfioi iv roh diroarToXois). If that was so, we should have to find among the original evangelists not only returning pilgrims, but Jews from the East travelling for purposes of business, or even for the definite purpose of propagating the Gospel. Whatever was the origin of the Church, it had by the date of this Epistle clearly become numerous and important. Its development was of a sufficiently substantial character to make S. Paul feel that its support would be not only desirable but in a high degree advantageous to him in his contemplated work in Spain. Of its constitution we can learn little. It seems to have included a number of groups, probably distinguished by the difierent houses to which they gathered for worship, in- struction and mutual society (xvi. 5, 14, 15), or as forming sub- sections of social groups in which they were already classified (vv. 10, 11). By what organisation these various groups were held together there is no evidence. The common address of the Epistle implies that there was such an organisation; and the analogy of other churches and the natural requirements of xxvi INTRODUCTION the situation point to the same conclusion. But in the absence of definite statement, we cannot be more precise. As to the classes of persons who were included, we gather from c. xvi. that there were both Jews and Greeks, freemen, and, apparently in large proportion, slaves. It would be indeed natural that the Gospel should spread most freely among the foreigners from Greece and the East, who "were resident in Rome in large numbers, whether for ordinary purposes of business or as attached to the household of wealthy residents. There is nothing to show that the upper class of Romans had yet come within its influence (contrast perhaps 2 Tim. iv. 21). 8. Character and Contents. In character the Epistle to the Romans is a true letter. It has the definite personal and occasional elements which mark the letter. It may be almost described as a letter of introduction. The writer introduces himself to the Romans, with a full de- scription of his authority, office and employment. He takes pains to conciliate their sympathies for an object in which he desires to enlist their help. With a characteristic combination of refined delicacy and intense earnestness he claims their attention and interest. He emphasises his own interest in them, by the repeated account of his desire to visit them, and by his explanations of his delay ; and he takes the opportunity of the presence in Rome of some first-hand acquaintances to convey a long list of personal greetings. He carefully explains the immediate occasion of his writing, as well as its ultimate purpose, and gives an account of his present circumstances and plans. This character of the Epistle has been to some extent ob- scured owing to the fact that it contains the most systematic account, that S. Paul has left us, of some aspects of his preach- ing: and readers have been led to consider that it is primarily a treatise, for instance, on justification by faith, and that the epistolary character is secondary and even adventitious. The effect of this mis-reading of the work has been twofold. It has led some to regard it as a treatise intended to be circulated among several churches ; and to look upon the form in which CHARACTER AND CONTENTS xxvii it has been preserved to us as merely that one in which it was adapted for the Romans. Others have concluded that the main part of the epistolary setting is secondary and not in fact origi- nal ; that, for instance, the sixteenth chapteij has been wrongly added to the body of the treatise, being borrowed from a letter to the Church in Ephesus, not otherwise preserved. As regards the second of these views, it is perhaps enough to say that the epistolary character, as described above, is determined even more by the first and fifteenth chapters, than by the sixteenth ; and that these chapters, at least, cannot be detached from the main body of the Epistle except by a process of mutilation. And, as regards the first view, the direct evidence in support of it is of the slightest, and may at the most point to a circulation of the Epistle in an abbreviated form by the Church in Rome itself, some time after it had been received. (See pp. 235 ff.) But we have still to account for the systematic character of the main body of the letter. For it is this character which differentiates it from all the other Pauline epistles, except the Epistle to the Ephesians. It must then be shown that this character is consistent with that which the letter itself declares to be its direct object. We have already seen that the primary and direct object of the letter was to interest the Romans and to gain their support for a contemplated mission to Spain. With this in view S. Paul wishes to prepare the way for a visit ; and Aquila and Priscilla have already preceded him to Rome, pro- bably with the same object. But something more was needed than the establishment of personal relations. A connexion between S. Paul and the Christians in Rome ha^ not hitherto been established. What they knew of each other had hitherto been matter only of hearsay and report. He has probably now received full information from his friends, Aquila and Pftscilla, of the state of things in Rome : and he wishes the Roman Church, in its turn, to be as fully informed as possible of his own position and intentions. Consequently, in appealing for their support, he has to explain to them what it is he asks them to support. He wishes to expound to them his conception of the Gospel, as he preaches it to Gentiles, his missionary message. And he does so in a systematic exposition which covers the whole of the Epistle from i. 14 — xv. 13. xxviii INTRODUCTION It is important to lay stress on this missionary character of the aspect of his Gospel which he thus presents. It accounts both for what he includes and what he omits. In the first place, he is not primarily defending his personal action as an apostle of the Gentiles ; though that is vindicated by the way. He has done that in the second Epistle to the Corinthians, which may be described as the Apologia pro apostolatu suo. Nor is he ex- pounding his thought of the Church and the developed Christian life : of this subject again many elements are necessarily in- cluded, but in subordinate proportions and rather by hints and implications than by express statements. The full exposition of this aspect of his Gospel he gives in the Epistle to the Ephesians. The Epistle to the Romans contains, in contrast with them, the Apologia pro evangelic suo, an explanation of the Gospel committed to him and preached by him for the conversion of the Gentiles. And the explanation is given, not by way of controversy as against opponents, as it is in the Epistle to the Galatians, nor by way of justification of his action in the past as though he was submitting his case to judges, but simply as a full explanation offered to men whose support he hopes to enlist for his future work. A brief summary of the argument of the systematic portion of the Epistle will illustrate this position. It is significant that S. Paul begins, as he does in no other epistle, with a quite definite statement of the theme he intends to put before his readers. * The Gospel is God's active power for saving men ; its one condition in all cases is faith in God : and this is so, because God's righteousness, required to be assimilated by man if he is to be saved, is shown in the Gospel, as resulting from man's faith and leading to faith' (i. 16, 17, see notes). The theme thfn is that the Gospel is an act of God's power, to enable aU mankind to be righteous as God is righteous ; that the sole condition demanded of man is faith in God ; that this condition, being a common human quality not limited by class or nation, marks the universality of the Gospel. This theme is then worked out in four main divisions. First, it is shown that the actual state of man, whether Jew or Gentile, is so remote from exhibiting God's righteousness in human life, that the need for the exercise of God's power is manifest : this is CHARACTER AND CONTENTS xxix supported by a broad view of contemporary conditions, as we may say historically, in cc. i. — v. : and by a penetrating analysis of the experience of the single soul, or psychologically, in cc. vi., vii. Concurrently, it is declared that the need is met by the act of God in the person and work of Jesus Christ, to be accepted and made his own by man, through faith (iv. 21 — 26, vi. 11, vii. 25). Secondly, it is shown that God's power acts, in response to faith, by the presence and working of the Holy Spirit, uniting men to each other and to God through union with Christ, and producing in them the development of that character which in men corresponds to the righteousness of God. The Holy Spirit is God's power in man (c. viii.). Thirdly, we have, what is in reality a digression, but a digression naturally occasioned by the course of the argument. In cc. ix., X., xi. S. Paul attempts to solve, what to him and to others was the most harrowing problem occasioned by the offer of the Gospel to the Gentiles, namely, the position of the great mass of Israel who rejected the very Gospel for which their own history had been the most direct preparation. Fourthly (cc. xii. — XV. 13), it is shown what character the power of the Gospel produces in its operation upon the daily life of men, in the transformation of personal character, in their relations to each other as members of the society of faith, and in their external relations to the societies of the world. S. Paul, therefore, in this exposition sets before the Romans his view of the Gospel as a moral and spiritual power for the regeneration of human life ; he explains and defends the con- dition postulated for its operation, the range of its action, and its effects in life. The last subject suggests a fuller treatment of the Christian life in the Church : but this is not given here ; it is reserved, as a fact, for the Epistle to the Ephesians. It is not given here, because S. Paul's object, in writing the Epistle, limits his treatment to the purpose of explaining his missionary message. It may be well here to point out, that the properly occasional character of the Epistle is seen not only in the introductory and concluding portions, where the need of Roman support gives the occasion : but in the treatment of the main subject, in which the occasion of the details is often given by the actual XXX INTRODUCTION circumstances of S. Paul's experience and the time or stage at which he was writing. For instance, c. iv. on Abraham's righteousness is inspired by his desire to show that the Gospel righteousness was essentially of the same nature as the Old Testament righteousness when properly conceived. Again, in cc. ix. — xi. the consideration of the case of Israel bears directly upon the assumption made throughout that the Christian Church is the true Israel, preserved indeed in a remnant but, all the more for that, prophetically designated as the heir of the I3romises. This sums up and clinches the long sustained con- troversy with the Judaisers. Again, in c. vi. the insistence upon the power of the Gospel to inspire and maintain che highest standard of morality is the final answer to the charge which S. Paul had been forced to meet, in his controversy with Jews and Judaisers, that in abolishing law he was destroying the one known influence in favoiu: of a sound morality, and guilty of propagating moral indifference or dvofiia. And, in the last section, in c. xiv., he deals fully, though in general terms, with a practical diflBculty which had confronted him at Corinth and no doubt elsewhere, and which he may have been informed of as existing at Rome, the treatment of scrupulous brethren. All these questions were, in different degrees, of immediate interest and importance. Some of them appear to have ceased to be so, not long after the Epistle was written, and they mark, em- phatically, its intimate relation to the actual situation in which S. Paul found himself in those three winter months at Corinth. The following analysis of the contents does not profess to give more than one presentation of the argument of the Epistle. It is constructed on the general supposition involved in the above account of its character. A. Introduction, i. 1 — 17. i. 1 — 7. Address: (i) The writer's name, office and com- mission : the commission is defined by the trust received, the Person from whom, and the Person about and through whom it was received ; (ii) the class and name of the persons addressed ; (iii) the greeting. CHARACTER AND CONTENTS xxxi i. 8. Thanksgiving, for the widespread report of the faith of the Komans. i. 9 — 15. Assertion of the intimate interest the writer has in the readers, his desire to see them, his hope of mutual help, his debt to them in common with others. i. 16, 17. Statement of his theme: The Gospel which he preaches is God's power to effect salvation for everyone who believes; for in it is revealed the nature of God's righteousness, both as an attribute of God and as His demand from man, and the fact that it follows upon faith, and leads to faith, without distinction of race or privilege; as already in- dicated in the 0. T. Scriptures. B. First vindication of the theme, drawn from the actual state of mankind : main antithesis irla-rts and vofxos. i. 18 — iv. 25. The need of righteousness is universal (i. 18 — iii. 20) and it is adequately met (iii. 21 — 31) on lines already laid down in O.T. (iv.). (i) i. 18 — ii. 16. It is needed by Gentiles : they are sunk in sin, due to the neglect of knowledge consequent upon want of faith in God : (ii) ii. 17 — iii. 20. And by Jews; they have admittedly • failed in spite of their privileged position, because (iii. 1 — 20) they also have ignored the one condition of attain- ment. (iii) iii. 21 — 31. The general failure is met by the revela- tion of God's righteousness in Christ, through His Death, a propitiative and redemptive act ; and by the condition demanded of man, namely, faith in God through Christ ; one condition for all men corresponding to the fact that there is but one God over all. (iv) iv. 1 — 25. This condition of righteousness is already laid down in the O.T. in the typical case of Abraham. C. Second vindication of the theme, drawn from a consideration of its ethical bearing and effect: main antithesis x^P^^ and vofws. V. — vii. 25. The Gospel reveals a power which can do what it purports to do. xxxii INTRODUCTION (i) V. 1 — 11. The power is a new life, given by God in love, through the death of Christ, open to faith, dependent upon the life of Christ, and guaranteed by the love of God. (ii) v. 12 — 21. This power depends upon a living relation of mankind to Christ, analogous to the natural relation of mankind to Adam, and as universal as that is. (iii) vi. 1 — vii. 6. It involves the loftiest moral standard because it is (1) a new life in the risen Christ (vi. 1 — 14) ; (2) a service of God, not under law, but in Christ ' (15-23); (3) a union with Christ, which must bring forth its proper fruits (vii. 1 — 6). (iv) vii. 7 — 25. It is therefore eflPective to overcome sin and achieve righteousness in the individual life, as personal experience shows that law could never do. D, The nature and working of the power thus revealed, viii. viii. 1 — 11. The power is, in fact, the indwelling Spirit, derived from God through Christ, communicating to the believer the life of the risen Christ, and so overcoming in him the death wrought by sin, as God overcame in Clfrist by raising Him from the dead, viii. 12 — 39. The consequent character and obligations of the Christian life: {a) It is the life of a son and heir of God, involving suffer- ing as the path to glory (as in the case of Jesus) (12 —25). (6) It is inspired by the presence of the Holy Spirit and His active cooperation in working out all God's purpose in us and for us (26 — 30). (c) It is due to God's exceeding love, an active force mani- fested in the sacrifice of His Son, in the Son's own love in His ofiering, triumph and intercession, as a power of victory from which no imaginable thing can separate those who are His (31 — 39 ; note the refrain, v, 11, 21, vi. 23, viii. 11, 39). CHARACTER AND CONTENTS xxxiii E. Israel's rejection of the Gospel (a typical case of man's rejection of God's grace, and in itself a harrowing problem), ix. 1— xi. 36. ix. 1 — 4. Israel's rejection of the Gospel is a great grief and incessant pain to S. Paul, and a hard problem in the economy of redemption. But (1) 6 — 13. God's faithfulness is not impugned by it : for the condition of the promise was not carnal descent but spiritual, and not man's work but God's selec- tion. (2) ix. 14 — X. 21. God's righteousness is not impugned (a) because His selection must be righteous because (i) 14 — 18, it is dependent on His Will which is righteous ; (ii) 19 — 21, ib is directed towards the execution of His righteous purposes ; (iii) 22 — 33, it acts in accordance with qualities ex- hibited. (6) because His selection is not inconsistent with moral responsibility for X, 1 — 4, Israel's failure was due to neglect of attainable knowledge ; 5 — 15, as is shown by the warnings of Scripture pro- perly interpreted ; 16 — 21, which Israel can be shown to have received. Consequently Israel is himself to blame. (3) xi. 1 — 36. Israel is still not rejected by God for (i) xi. 1 — 7. A remnant is saved, as in the time of Elijah, Kar eKXoyrjv x^pLTos. xi. 8 — 12. The rest are hardened, as Scripture warns, but not with a view to their own ruin, but with a view to the call of the Gentiles and the rousing of Israel, (ii) xi. 13 — 36. The present condition of Israel and Gentiles, xi. 13 — 16. The privilege the Gentiles have received is derived from and belongs to Israel, xi. 17 — 24. The Gentiles may fall away as Israel did, if they fail in the same way. xxxiv INTRODUCTION xi. 25 — 29. The true climax of the call of the Gentiles will be the restoration of Israel; because the gifts and calling of God are irrevocable, (iii) xi. 30 — 36. God and man. xi. 30 — 33. The fundamental fact of His mercy can alone be fully known. xi. 34—36. His wisdom, knowledge and judgments can never be fully fathomed ; because they underlie the very origin, process and end of all creation. F. The power of the Gospel in transforming human life, the subject of exhortation and advice, xii. — xv. 13. xii. 1, 2. ia) The motive — God's compassions are man's ob- ligations ; (6) the main point is personal service of God, involving disregard of the present "world, a new character depend- ing on a fresh tone and attitude of mind, a new test of practice, in the revealed Will of God ; (c) in particular (i) xii. 3 — 5 The right temper in the social relations of Christians to each other, as one body; (ii) xii. 6 — 21 the right use of gifts, under the obligation of mutual service in unreserved love ; (iii) xiii. 1 — 10 the true attitude to the civil power — the wide interpretation of love as fulfilling all law ; (iv) xiii. 11 — 14 all enforced by the urgency of the times, and the bearing of the new character of the Lord Jesus Christ. (v) xiv. A special case of the law of love — treatment of scrupulous brethren. (a) 1 — 13 a. Judge not. (6) 136—23. Offend not. (c) XV. 1 — 13. Bear and forbear, after the example of Christ, who bore the burdens of others, and included both Jew and Gentile in the object of His work. G. Conclusion, xv. 14 — xvi. 27. (1) Personal explanations. (i) XV. 14 — 19. The letter was not caused by the needs of the Komans, but by the demands of Paul's missions to the Gentiles. JUSTIFICATION BY FAITH xxxv (ii) 20 — 22. He has delayed to visit them because {a) he will not build on another's foundation, (6) he has been engrossed by his proper work. (iii) 23 — 29. This work now takes him to Spain, and he will visit them on the way, hoping for their support. (iv) 30 — 33. He entreats their prayers on behalf of his visit to Jerusalem, for full success in that mission of brotherhood, and hopes to come to then]f in joy and to gain refreshment. (2) xvi. 1 — 16. Commendations and greetings. (3) xvi. 17 — 20. A final warning against possible dangers to their Christian peace. (4) xvi. 21 — 23. Greetings from his companions. (5) xvi. 25 — 27. A final solemn ascription of glory to God for the revelation of the Gospel. 9. Justification by Faith. The group of words biKaiovv, diKaionfia, biKalcoa-is is so prominent in this Epistle as to mark one of its most definite characters. dLKaico(Tis is found only here in N.T. (iv. 25, v. 18): diKalcofxa occurs five times to an equal number in the rest of the N.T. (Lk., Heb., Rev.) ; diKmovv occurs fourteen times, and eight times in Galatians, to sixteen times in the rest of the N.T. Two of the latter occurrences are in Acts (xiii. 39) in a speech attributed to S. Paul. The only document, outside the Gospels, Acts and Pauline Epistles, in which the word occurs is James (ii. 21, 24, 25). The meaning of Slkcuovv is to * pronounce righteous.' This is the universal use, to which the only known exception in LXX. and N.T. is Isa. Hi. 14 fi*., where the context makes it necessary to interpret it to mean ' to make righteous.' The form of the verb (-00)) allows the latter meaning: but use, always a safer guide than etymology, is decisive as to its actual meaning. In this use, this verb is on the same level with other verbs formed from other adjectives implying moral qualities (a^tdo), oo-ido)): and the explanation usually given of the peculiar use in these cases is, that moral change cannot be efiected from without; only a declaration of the state can be made. This reasoning, ROMANS c xxxvi INTRODUCTION however, cannot be pressed, when the agency of God is in question, and the effect of His action on human character. Consequently, the meaning of the word in S. Paul must be got directly from evidence of his use of it. There is no question that in the Gospels the meaning *to declare righteous' is alone found. The same meaning must be given to 1 Tim. iii. 16. In James ii. 21 — 25 the use is closely parallel to that of the Romans: and 1 Cor. iv. 4, vi. 11, Tit. iii. 7 are clearly connected with the use in the Romans, although the expression is not quite so explicit. In Acts xiii. 39 we have a distinct anticipation of the argument of this Epistle, if the words were actually spoken by S. Paul : if they are put into his mouth by S. Luke, then we have an echo. Consequently, to arrive at the meaning in S. Paul we must examine the use in Romans and Galatians : remembering that the imiversal use which he had before him gave the meaning Ho declare righteous.' 1. The sense ' to declare righteous ' is clearly contained in the following passages where the context involves the thought of judgment : ii. 13. oi TToiijTai vofiov bt.Kaia>Bi](TovTai following v. 12 8ia vofJLOv KpiOrjaovTai and leading to v. 16 Kplvei {Kpivel) 6 deos. iii. 4. biKaLcoBfjs II vLKT](T€is €v T© KpLvc(r6aL (T€ (qu.). iii. 20. ov dLK.ai(oOr](r€Tai Tcacra (rap^ after virodLKOs yevqrai. viii. 33. Qebs 6 diKaiS>p' ris 6 KaraKpiv&v; this carries with it ediKalcoo'ev, V. 30. 2. biKmovv, diKaiova-Bai are paraphrased by Xoyt^ea-BaL els diicaLoa-vvTjV) and the like, in iv. 2, 3, 5, 8, 9, 11. Cf. ii. 26j ix. 8. 3. In other passages, where there is no such explicit inter- pretation, in the context, the sense is settled partly by the pre- cedent of the above-cited passages, partly by the elements in the several contexts ; e.g. iii. 24. BiKaiovpcvoL dcdpedv must be interpreted in the same way as diKaicodjja-eTaL in v. 20; as also biKaiovvTa in v. 26 and biKcuova-Oai at., vv. 27, 30. V. 1. biKaiayOevTcs obviously sums up the argument of the preceding chapter, and the word must have the same sense. JUSTIFICATION BY FAITH xxxvii V. 9. The stages d)ua/)ra)Xo)i'...StKaiQ)^eVr6s i/i}i/...(ra)6'77o-o/ie^a are interpreted by the parallel €x^pol...KaTrj\XdyrjfX€v.,, (Tcodrja-oiJLcBa : the aorists KaTrjXkdyrjfjiev, ducaimdcvTes both point to the act of God which is the starting-point of the process described in o-codrja-ofjieOa. That act as expressed by diKULovv is His declaration of righteousness. vi. 7. 6 yap diroOavoav debiKaicoraL air 6 rrjs dfiaprias. The same meaning is quite clearly necessary, viii. 30. €Kd\€(T€v...i8LKaici>(r€v...i86^a(r€v. Here the word cannot have a different sense from what it has in v. 33 : = He declared righteous: the actual imparting of the character is expressed in ido^aaev. See notes ad loc. It is clear that the only sense we can attribute to this word in the Eomans is ' to declare righteous.' It is significant that the word occurs only in the first six chapters, in which S. Paul is analysing the elements of the Christian state, and in viii. 30, 33 where he sums up the results of his analysis. In cc. xii. ff., where he is dealing directly with the development of the Christian character, it does not occur. It is unnecessary to give a detailed examination of the use in Galatians, as it stands on all fours with that of the Romans. The difference between the Epistles is that the fundamental fact of justification by faith is rather asserted than elaborately argued in the Galatians. The full argument is reserved for the Romans. The use of the word in Galatians agrees with the use in Romans. It is further to be observed that when the verb is used in the passive, the preposition which marks the agency of God is Trapa, not viro (Rom. ii. 13; Gal. iii. 11), indicating rather the judge than the effective agent ; the only other form used is eVca- TTLov avTov (Rom. iii. 20). Once we have ttj avrov x^P^'TI' (Rom. iii. 24) ; it is an act of grace. Cf. /caret x«pt^> iv. 4. 4. We pass now to the description of the state of man which requires this declaration of righteousness, and the conditions on which it is made. The state is the universal state of sin, shown to characterise both Gentiles and Jews: it is shown that the knowledge of God's will, whether elementary in Gentiles or even consummate in Jews, had not been sufficient to enable man to do the Will : that as a matter of fact man had failed in his efforts to do the Will, and by this road had not reached a fl2 xxxviii INTRODUCTION state on which he could claim a verdict of righteousness. It is assumed that this account of man's efforts is exhaustive, and shows that this way of man's * works' is a blind alley. The emergency requires divine intervention. This way is found in Jesus Christ, the Son of God, who by His Death, as interpreted by His Resurrection, at once vindicated the righteousness of God (iii. 24 f. ; see comm.) and offered Himself as man, an acceptable sacrifice to Gob. In Him as man once for all God declares man (human nature) righteous. The question then arises how are men, as several persons, to be brought under this verdict of righteousness. And the answer is, only by their being united with Christ, by being actually, not merely potentially, included in His humanity as offered to and accepted by God. This inclusion is the purport of baptism (vi. 1 — 11), involving an inner, living union with Christ, and thus a passing from the old life to the new life in Him. In this new life, the man is a new creature ; as such he is reconciled to God ; he is under the influence of all the spiritual powers of Christ, who is his life; he is undergoing the process of salvation ; he is the subject of the working of God's glory. So far all is the act of God, proceeding from His grace, or free giving, the crucial instance of His love. What is the contribution which man has to make, on his part 1 If the life is to be his life, it must in some degree from the first involve such a contribution. There must be personal action on his part, unless it is to be a mere matter of absorption into the divine life and action. Yet it was just by'the emphasis on the personal action of the man, that Gentile and Jew alike had gone astray. They had hoped to make peace with God result from an active pursuit of righteousness, the attempt to do what was right in detail : and they had failed. The stress had been laid inevitably upon acts rather than character, upon external laws rather than upon inner principles ; upon the fulfilment of a task rather than upon a personal relation. The right point of view must be sought in some conception, which would at once preserve the personal activity of the man and yet leave the effective action to God. And this S. Paul finds in the conception of faith. The meaning of Trio-rt? in the N.T. is always belief or faith, as a quality of man's spiritual activity, until in the latest books ( Jude 3 f., 20, and perhaps, but very doubtfully, in the Pastoral JUSTIFICATION BY FAITH xxxix Epistles) it gets the meaning of the contents of faith or the Christian creed. But * belief or faith ' itself is used with different degrees of intensity. It may mean simply a belief of a fact : or belief of God's promises : from this latter use, it passes easily to its fuller meaning of belief or trust in God as true to His promises ; and thus to the full sense, which we find in S. Paul and S. John, of trust in God as revealed in Jesus Christ, a trust involving not merely the acceptance of the revelation as true, but the whole-hearted surrender of the person to God as so revealed and in all the consequences of the revelation. The kernel of the thought is the active surrender of the whole person, in all its activities, of intellectual assent, of the positive offering of will and action, of unreserved love. It is none of these things separately, but all of them together : it being in fact a concrete and complex act of the personality itself, throwing itself whole, as it were, upon God Himself, in the recognition of the worth- lessness of all human life apart from God and of the will and power of God to give human life its true worth. This act of faith involves, that is to say, the element of belief, the element of will and the element of love. And the object of the activity of each of these elements of the person is God, believed, loved, and willed. It follows from this complex character of faith, that it will be found in different degrees of development, and even in varying forms of manifestation. Sometimes the element of belief will be dominant : sometimes belief will be reduced to a minimum, and the deeper elements of will and love, either together or in different degrees of prominence, will form the staple of the act. In the case of Abraham, which S. Paul takes as typical of righteousness before the Gospel, the belief is mainly belief in the trustworthiness and power of God : the element of will, unquestioning obedience to and service of God, comes to the fore : the element of love, not explicitly mentioned in Romans, is represented in O.T. by the name Hhe friend of God.' And such differences in the proportion in which the elements of faith are found in particular cases, are a matter of common experience. In Hhe woman that was a sinner' it was for her great love that her sins were forgiven : yet by her acts it is clear that the other elements of faith were present at xl INTRODUCTION the back of her action. In the Gospel cases, where faith is the condition and even the measure of the working of Christ's power in miracle, the element of belief is again prominent, but it is a belief not only in the power but in the character of Jesus, which itself is an indication that the other elements were in a degree present, though in varying degrees, in those who threw themselves upon His mercy. Even where the faith seems to be reduced to the mere element of belief, the personal element in the ground for the belief itself implies in the believer the working of the other elements in their characteristically personal action. Now S. Paul, while he uses tt'kttls and Trto-reuo) freely in their various senses, still when he is using it in correlation with ;(apis and in contrast to voyios and epya, uses the words in this full sense, of the personal act of surrender in all the elements of personality. It involves acceptance of the revelation of God in the Person of Jesus Christ : and consequently the object of the act is described both as faith in God (iv. 5, 24 ; cf. 1 Thes. i. 8 ; 2 Tim. i. 12 ; Tit. iii. 8) and faith in or of Jesus Christ (iii. 22, 26; Gal. ii. 16, 20, iii. 22; Phil. iii. 9, i. 29 a^.). It includes belief of the revelation but emphasises the movement of will and love. It consequently determines, as far as the man himself can determine it, the position of man in relation to God : and is, for that reason, the occasion or ground of God's declaration of the man's righteousness. That declaration implies that the man, in the act of faith, is in the right relation to God, and already qualified to be the subject of all those spiritual influences which are involved in his living union with God in Christ. If we ask why S. Paul so rigorously isolates this single moment in the man's experience, and connects with it the bare statement of the declaration, of his righteousness, I think the answer is clear. He presses his analysis to this ultimate point, because he wishes to bring out the fundamental contrast of faith and law, as qualifying man for God's approval. His declaration of righteousness. It is only when the conception is thus reduced to its simplest elements, that man's true part in righteousness and his true method of attaining it can be made clear. The fact is that righteousness as a state is wholly God's work in man ; man's part begins, at any rate in analysis, before that work begins, when by his act of faith he accepts his true relation to God, and JUSTIFICATION BY FAITH xH puts himself into righteousness as a relation. Even in this act of faith, he is not acting in vacuo, he is moved by God : yet it is his own act, a complete act of his whole personality; and as such it is the beginning of a course of action, which, although it is God's working in him, is yet his own personal action (Gal. ii. 20). But it is only by isolating, in analysis, this original act that the whole consequent process can be seen to be God's action in him, springing from his faith, not consequent upon his works. If it be said (as by Moberly, Mozley, al.), that God's declaration of righteousness cannot be ineffective, must involve an impart- ing of righteousness, that is undoubtedly true in fact. But that truth is not conveyed by the word biKaLovv, and the word would seem to be intentionally chosen by S. Paul so as not to convey it ; just because S. Paul desires to analyse the relation, which he is asserting, into its elements in order to make its nature clear. Just as the man is considered as expressing him- self in faith, before that faith expresses itself in life ; so God is considered as accepting the faith, as declaring the man righteous, before that declaration takes effect by His Spirit in the man's life. And yet it is misleading to speak as if it were a case of temporal succession, as if the moment of faith and justification were a stage in experience to be succeeded by another stage. It is only by a process of abstraction that that moment can be conceived at all : as it exists, it is already absorbed in the mutual interaction of the persons whose relation to each other is so analysed. Neither does man's faith stop at all or exist at all in its bare expression ; nor does God's declaration exist as a bare declaration. Yet in order to characterise the state into which this relation brings the man, it is necessary to analyse it into its elements, excluding, in thought, the immediate and necessary results of the combination of those elements. What is that state? It is the living union of the man in Christ with God. There is no moment in the history of that union, in which the power of God does not act upon the spirit of the man, however far we go back. But in the ultimate analysis of the state we reach the two elements, man's faith and God's acceptance : these determine the method in which the union acts: and as long as we realise that this analysis, this separation of the elements, is only a separation in thought. xlii INTRODUCTION the result of a logical process, we avoid the danger of importing the sense of a ^ fictitious ' arrangement. We may perhaps say that there is a fiction present ; but it is a logical fiction, made for the purpose of clear thinking ; not an unreal hypothesis made by God. It follows from this that throughout the long process of God's dealing with man in Christ, man's contribution to the result is solely his faith, in its full sense. The power which originates, supports and develops the new life is throughout the power of God, the Spirit working upon and in the man. Consequently not in the most advanced life of the saint, any more than in the first faltering steps of the novice, is there any thought of meritorious works. It is the apprehension, trust and love with which the man embraces what God gives in Christ, that is his contribution, his whole contribution to the divine working. But it is just this attitude and act of appre- hension, trust and love which calls forth and gives play to and indeed is the full realisation of his own personality ; because it is the realisation of the true and most complex and most satis- fying relation in which his personality can be developed, his relation to GoD. For the discussion of this question see S. H., pp. 28 ff. ; Moberly, Atonement and Personality,^ p. 335 ; J. K. Mozley, Expositor, Dec. 1910 ; Hort on 1 Peter, p. 81 f. and James ii. 22 (p. 63); Hastings, DB. art. Eomans (Robertson); Du Bose, The Gospel according to S. Paul, pp. 69 K 10. Text. It is unnecessary to enumerate the MSS. and Versions in which this Epistle is found. The reader may be referred to the articles in the Encyclopaedia Bihlica (F. C. Burkitt), Hastings' Dictionary of the Bible (Nestle, Murray, al.\ Sanday and Headlam {Romans, § 7) and Prof. Lake {The Text of the New Testament), The notation followed in the critical notes is the same as that adopted by Sanday and Headlam. A selection of passages in which noteworthy variations of text occur is subjoined. TEXT AND CRITICAL NOTES xliii 11. Critical Notes. i. 1. *Iiiv. B47* alone omit it, and perhaps Chrysostom. xliv INTRODUCTION The sense in the context almost demands the omission : and the variation in position of evp. suggests a gloss. 19. ov ins. before Kurevorja-ev DEFGKLP. om. Vulg. MSS. Syr. Lat. Orig. lat. Epiph. Ambrst. : a clearly "Western reading ; the sense is not materially affected. V. 1. Ix**^^' ^^^ ^^ overwhelming support of MSS. It also makes the best sense (see note ad loc). 3. Kavxv eVl iravTcnv Seos ; see note ad loc. X. 9. rh pTJF^o- B 71 Clem. Alex, and Cyril (?) om. rel. ort Kvpios 'Irja-ovs B Boh. Clem. Alex, and Cyril (2^®). k—ov 'I—ow rel. xii. 11. Tw KvpCcp XABELP al. Vulg. Syrr. Boh. Gr. Fathers. K(up^ DFG Latin Fathers. See comm. ad loc. CRITICAL NOTES. BOOKS xlv 13. Tais xP^^^'-s- i^veims Western (Gr. Lat.). * Some copies known to Theod. Mops.' WH. who suggest that it is a mere clerical error. The commemoration of martyrs arose as early as the middle of the second century. Cf. Mart, Polyc. xviii. S.H. xiii. 3. T(p d7a8« ?pY<«). Cj. aya^oepyo) P. Young, Hort (proba- ble). If this is read, then rw KaK<5 is masc. =ra) icaKoepyco, the compound itself being avoided for euphony's sake. Cf. for a parallel in compound verbs, Moulton, p. 115^ This reading certainly gives the best sense. xiv. 13. om. TTpoa-KOjjL^a and rj, B. Arm. Pesh. Cf. v, 20 and 1 Cor. viii. 9. 19. 8i(0Ka)K.€v CDE Latt. dt^KOfieu XAEFGLP^. XV. 8. 7€7€v^o-0ai KAELPD. yevia-dai BCDFG. 19. irv€vjjiaTos B. add. Beov fc > > t" tH (M rH M M g : a • fl C 03 08 • g ^ S 2 o w 2!!! 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€iXo/ji€v Be 17/^6^9 01 Bvparol tcl acrOevrifjiaTa rSiv aSvvdrcov ^aard^eiv, koX firj kavrol^ dpecTKeiv, ^&a<7T09 rjfioiv tS ttXtjo-lov dpeaKerco el^ to dyaObv 7rpo<; oIkoBo/jl^v ^kuI yap 6 'X,piaTo<; oi^x^ iavrtp rjpeaev* dWa Ka6(o<; ykypaiTTai 01 ONeiAicMo) ToaN ONeiAizoNTCON ce enenecAN en' eMe. ^oaa yap irpoeypd^r), {pravra^ eh ttjv rj/jLerepav BtSao-KaXiav iypdcf)!], cpa Bict T^9 virofiovrj^ Kal Bid Tri<; TrapaKXTjaeox; to)v ypa(f)a)v T7)V iXTTlBa €XO)fJL€V. ^6 Be ^609 T^9 VTTOJULOVrjf; Kal T?79 irapaKX7](reco<; Bmrj v/ullv to avTo poveiv ev dXKrfKoL^ KaTa ^pvcTTOv ^IrjaovVf ^Lva ofJbodv/iaBov ev evX (TTOfiaTt Bo^d^TjTe Tov Oeov Kal iraTepa tov KVpiov rjfjLcov ^Irjaov ^piaTOv. ^Ato 7rpo<;, SvvdfievoL Kal aXXi]\ov<; vovOerelv, ^^To\/ii7}poT€pco<; Se €ypay}ra v/jliv dirb fxepovf;, 009 iTTavafJLLfivTJa-Kcov vfid^;, Std T7)V X^P^^ "^V^ SoOeicrdj/ fioL dirb Tov deov ^^6t9 to elval fie Xecrovpyov ^pLarov ^Irjaov 6t9 rd eOvrj, lepovpyovvra to evayyektov tov 0eoVy iva yevTjTUi rj 7rpoa<^opd t&v iOvcov evTrpoaSe/cTo^, rjyiaaixevq iv irvev/JiaTL dyi(p. ^'^e^fo ovv {jrjv] Kav^V criv iv l^ptaTQ) ^Irjaov tcl irpo^; tov Oeov ^^ov yap To\/jL7]cr(o TV \aXelv wv ov KaTeipyd&aTO Xp6o-T09 St ifiov 649 VTraKorjv iOvcjv, Xoyo) Kal 6/070), ^^iv hvvdfjbu G-7J/JL6LCOV Kal T€pdT(0Vy iv Swdfict, 7rv€VfiaT0<; l^dyiovy &aT€ fie diro ^lepovaaXrjfi Kal KVKXto fiexpi^ tov 'iWvpc- Kov ireirXrjpcoKevaL to evayyektov tov %/34o-to0, ^ovt(o^ he (fnXoTtfiovfievov evayyeXi^ea-Oac ov^ oirov ayvofida-dfj Xpfc<7T09, iva /if) iir* dWoTpcov Oejiekiov oLKoSo/i&y ^^dWd Ka6a)f; yey paiTTav "OvpONTAI oTc OYK ANHrreAH HCpi AyTOY, KAI 0\ OYK AKHKOACIN CYNHCOyCIN. ^^A60 Kal iveKOTTTOfiTjv Ta TToWd TOV ekOelv irpo^ vfid^* ^^vvvl he firjKeTi tottov e^o^v iv toU KXifiaat TovTOi^;, iirLiToOeLav he e^cov tov iXOelv 7rp6<; vfid<; diro iKavcov iTcov, ^Q)<; dv iropevco/iac eh ttjv XTraviav, iXTTL^co yap hcaTTopevofievo^ OedaaaOac vfid^ Kal v6cXeTaL elalv avTcav el ydp T0Z9 irvevfiaTLKoh avTcov 28 nPOZ PnMAIOYZ [15 27 €fcocvd)vrj(7av rd eOvrj, o^eiKovatv koX ev rol^ crapKLKot<; ^ XeLTovpyrjcrat avroU. ^tovto ovv eTTLTeXeaa^, koX acjypa- jcadfjuepof; avTol^ rbv Kapirov tovtov, direkevaojjbaL hi vfitav €(,9 2^7ravLav ^^otoa be on €pxofi€vo<; Trpo^ v/jua^ ev TrXrjpdofJLaTL evXoytaf; UptarTOv eXeva-ofjuai. ^^Ilapa- KoXct) Be vfjbd^; [, aSeX^ot,] Bid tov Kvpiov ri/ncop 'Irjaov ^pcarov Kol Bed t^9 dydinjf; tov Trvevfiaro^ avva- ryoDviaaaOai /jlol iv rah 'n-poo-ev)(^ai<; virep ifiov tt/jo? 'TOV OeoVy ^^Lva pvcrOSi aTro Ta)v direcOovvToov ev t§ ^lovBaia kol t) Btarcovia /jlov 97 eh ^lepova-aXrjfju eifTrpocr* Se/CTO? T0fc9 dyloL<; yevrjTat, ^'^iva ev xapd eX6a)v 7rp6 OLTLve<; ela-LV iTTLcrrj/jbOi iv Toh dTroaroXoi^f ol Kai irpo ifiov yey ovav ev XptcToS. ^darirdaaaOe AfiTrXcaTov TOV dyaTTTjTov fiov iv KVpLw. ^ dairdaaa-Oe Ovp^avov 16 23] nPOI PQMAIOYI 29 Tov avvepyov r/fjuoov iv Xp^cjTcS icai %Ta')(vv tov dyaTnjrov fiov. ^^daTrdcraaOe ^ATreXXrjv tov Bokl/hov iv ^puar^, daTrdaaade tov^ iic toov ^ Apiaro^ovXov, ^^dairdaaaOe 'HpcpBicova TOV avyyevT] fiov. da-irdaaaOe tov<; ck t&v l^apKLaaov tou? ovTa<; iv Kvpicp. ^^dairdaaaOe Tpv- (paLvav zeal Tpv(l)(oaav Ta9 K07ri(oaa<; iv KVpLO), daird- aaade UepalSa ttjv dyairrjTifjv^ rjTt^ iroWd iKoiriaaev iv KVpLcp. ^^da-Trda-aaOe *Vov(j)ov tov iKXe/CTOv iv KvpL(p Koi Tr)v /jLr)T€pa avTov Kol ifjbov, ^^dairdaaade 'Acruz^- KpiTOV, ^XeyovTay 'l^pfjurjvy TlaTpo^av, '^pfidv, kol tov^ avv avTok dSeX^ov^. ^^dairdaaade ^iXoXoyov koI ^lovXtaVy Nr/pea kol ttjv dS€X(j>rjv avTov, kol ^OXvfiTrdv, KUL T0U9 avv avT0L<; iravTa^ aytov;. ^^ AaTraaaa-ue dXXrjXovf; iv (l>iX')]fiaTt dym. ^ Aaird^ovTac vfid(; ai iKfcXTjaiat irdaai tov ')(ptaTov. ^'^UapaKaXo^ Be vfidf;, aSeXc^ot, (TKOirelv tov<; Td<; hi'XoaTacyia^ koX tcL (r/cavSaXa irapd ttjv SlBw^tjv fjv vfjiel^ ijjbdOeTe iroLOVVTa<;, fcal iKKXlveTe dir uvtSv ^^oi yap TOLOVTOC T(p Kvpiw rjixdov XpLaT

vfilv ovv ')(aip(Oy BiXco Be vfid<; (ro(j)ov^ [z^^^] elvac ek TO dyaOov, aKepaiov^ Be eh to KaKOv, ^^6 Be ^eo9 Tr}9 eiprjVT]^ avvTpi'y^et tov XaTavdv virb tov^ '7r6Batou], Kal AovKLO^ Kal ^Idacov fcal XcoauTraTpo^ ol avyyevel^ fiov. ^^daTrd^o/jbai vfid^ iyco TepTCO<; 6 ypdy^a Std ^Irjaov XpioTTov [c5J tJ Bo^a eh tov<; alwva<^' dfitjv. NOTES CHAPTER I. A. i. 1 — 17. Introduction. Address 1 — 7. Occasion 8 — 15. Subject 16 — 17. 1 — 7. Address. The writer's [a) name and state, (&) office, (c) com- mission defined by a statement of (i) the Person from whom it was received, (ii) the Person of whom it dealt and through whom it came, (iii) the persons to whom it was directed, and is now in particular addressed, {d) greeting. 1. IlavXos. Here, Gal., Eph., 1 and 2 Tim., Tit. , no colleague is mentioned. SovXos in the address here and Phil. i. 1, Tit. i. 1, only; cf. James i. 1; 2 Pet. i. 1; Jud. 1; Kev. i. 1; cf. also Gal. i. 10; Col. iv. 12; 2 Tim. ii. 24. The most absolute term for service, countenanced by our Lord Himself, cf. Mt. xx. 27 and n. Joh. xv. 15 ; cf . Isa. xlix. 3 f . ; Jer. vii. 25, al. Regular 0. T. term for prophets. Here adopted by S. Paul for himself, and the name, 'I. Xp., substituted for Jehovah ; cf. S. H. 'Ii^o-ov XpwTTov. The personal relation is the foundation of the Christian state whether of the apostle or of his readers (v. 6). 'Irja:, the personal name, emphasises, as always, the human mission of the Lord, its character and object. Xp., the official name, emphasises the position in the history of God's dealings with men, and the divine commission. N. the fourfold repetition vv. 1, 4, 6, 7 and cf. 1 Cor. i. 1—9. kXt|tos diroo-ToXos. v. 7, kXtjtois ayLois: cf. 1 Cor. i. 1, 2 only. This group KoXeiv, KXijaiSf kXtjtos is characteristic of Pauline writings ; Rev. xvii. 14 only in John. Evv. only Mt. ix. 13 ||. They describe the call to service, whether accepted or rejected. The emphasis is on the invitation given. Gal. i. 1 ; cf. Mt. xxii. 3 f. ||. See further n. on viii. 28. The added word describes the nature of the service required. 32 ROMANS [1 1— cLttoo-toXos in its widest sense — a commissioned agent — then further defined in the following phrases. The nexus throughout the passage is by development of the implicit meaning into explicit statements, words forming the base of expanding thoughts. The name in its Christian use is derived from the Lord Himself, Mk iii. 14=Lk. vi. 13. See Add. Note H. d<)>(opur|i^vos. Cf. Gal. i. 15: repeats and enlarges the idea of icXi?r6s = separation from all other human relations for this single purpose of absolute service to the commission when the call came. It is a characteristic O. T. expression for the relation of Israel to God (as the K\yjT6s) ; cf. the word Pharisee, of which it appears to be an assonant rendering. els cva'yyA.iov OcoO. As the call and separation are of God, so is the object, God's Gospel. For the spread of the Gospel as the aim of Christian service cf, 1 Thes. iii. 2 ; Phil. i. 5, ii. 22, iv. 3; Gal. ii. 7; 1 Cor. ix. 12 ; 2 Cor. ii. 12, viii. 18, x. 14; 2 Tim. i. 8; below, xv. 16, 19 al. The O.T. connexion is with the use of eiayyeKi^eadai in Isa. xl. f., esp. Ixi. ; cf. Lk, iv. 18. It is the Lord's own word for His message, Mk i. 15, viii. 35 and Lk. iv. 43 al. The phrase is anarthrous only here (cf. Eev. xiv. 6), and so emphasises the character of the object — for propagating good tidings of and from God. On the word see Thayer and S. H. and Dalman, p. 102. 2. 8 K.T.X. This message is continuous with God's earlier revela- tion and fulfils it, cf. Heb. i. 1, 2. irpocTTTiYycfXaTo. 2 Cor. ix. 5 only ; cf. xv. 4; Gal. iii. 8 ; 1 Pet. i. 10 ; for the converse cf. Eph. i. 12. 8id T«v irp. a. €v 7pa. d. The fulness of the expression suggests that Gentiles are specially addressed : not simply ' the prophets,' but the prophets whom He inspired, whose utterances are preserved in writings which reproduce in their degree the divine character of the inspiration [aylais). It is the same God who used the prophets and now uses Paul, and for the same object. •ypaais d-yCais, the permanent record of revelation ; cf. xvi. 26 ; 2 Tim. iii. 16; 2 Pet. i. 20. Anarthrous, expressing the nature of the means by which the utterances of God are revealed, stating that there are scriptures, not appealing to the scriptures as known. Perhaps the earliest extant instance of the use of the phrase. The argument from prophecy was from the first addressed to Gentiles: cf. Acts viii. 28, x. 43, xxiv. 14. So with the Apologists great stress is laid on prophecy. 1 4] NOTES 33 3. ir€pl Tov viov avTov k.t.X. 'His Son' is the subject of God's Gospel promised beforehand — the words go with the whole preceding clause taken as one idea; their meaning is developed in the par- ticipial clauses following, which are strictly parallel and explain the twofold character or nature in which * His Son ' was revealed to men, on the human side {kclto. a-dpKa) as the son of David, on the divine side (Kara irv. ay.) as Son of God. Both characters are a fulfilment of prophecy, and together form the fundamental content of the Gospel. The article marks the uniqueness of the relation, ct. Heb. i. 2. The aorists of the participles point to two definite historic acts, the interpre- tation of which is the key to the mystery which makes * His Son ' the subject of God's Gospel. The consequence of the implied argument is then summed up in the full title 'I. X. r. k. ij. TOV ■y€vo(JL^vov...KaTd crapKa. For -ycv. cf. Phil. ii. 7; Gal. iv. 4; Joh. i. 14. The entry into a new kind of existence is implied in all these passages: the special kind is marked here and Joh. I.e. as /card (rdpKa, that is, existence as a man, iv ofioubfiarL dvdptairov (Phil.), ix yvvaLKds (Gal.), o-ctpfhere stands for human nature as such, including all that belongs to it (cf. 1 Tim. iii. 16), and not * flesh' as con- trasted with * spirit'; cf. Westcott on Joh. i. 14, Thayer, s. v. 3. €K ois T€ Kttl dvoTJTois, a classification by culture ; cf. 1 Cor. i. 18 f. : n. he was writing from Corinth. o<|>€iX€TT]s. Cf. 1 Cor. ix. 16 f . (Giff.) ; a debtor, he wishes to pay the debt in Rome too. But in what sense a debtor ? Ramsay {Pauline Studies, p. 55) suggests that this is a reference to what he had gained from his intercourse with Greeks and his position as a Roman citizen. This he felt should be repaid by bringing to them the Gospel. But this seems farfetched. Nor does Giff.'s reference to 1 Cor. ix. 16 seem quite satisfactory. It is best taken in close connexion with KapTTov (Txw ; cf . Phil. iv. 17. He has already * got fruit ' from these classes : he pays the dfebt by sowing the seed more widely among such. 15. rb KttT k[ijkf subject to irpoOvfjiov, sc. io-riv. So far as I have to do with the matter — ref. to iKioXijdyjv, v. 13; cf. to. kut i/xe, Phil. i. 12. 16. liraicrxvvojjLai. Cf. Mk viii. 38; 2 Tim. i. 8. There is no lack of readiness, because there is no need of reserve ; the Gospel is its own vindication. The tremendous opposition he had lately experienced, especially at Corinth, seems to be in his mind. 8vva(j.is 7dp 0€ov k.t.X. Cf. 1 Cor. i. 18 f. The Gospel is not a mere message whose ineffectiveness might shame the preacher : it is God's power for producing salvation. It is in fact God's word sent out into the world with mighty effect ; cf. Acts x. 36 : it reveals and provides a power for man to enable him to live the life which God means for him. It was a critical matter for S. Paul to show that in sweeping away law, as the condition of salvation, he was not destroying the one source of moral growth, that he was not antinomian, but setting free a new and mightier form of spiritual and moral health than any legal system did or could provide. The whole of this Epistle is directed to show that the Gospel alone provides and is such a power. This thought is developed in 1 Cor. i. 18 — 31 ; cf. also 1 Cor. ii. 5, iv. 20; 1 Thes. i. 5; (Heb. vii. 16). Tr. * God's power for salvation' closely together = God's effective means for saving men. The insertion of the article in A.V. and R.V. only weakens the force of the expression. There are other mani- festations of God's power; cf. v, 20. o-coT-qptav includes deliverance from the slavery of sin and full spiritual and moral health. See S. H. for the development of meaning. " It covers the whole range of the Messianic deliverance, both in its negative aspect as a rescuing from the Wrath... and in its positive aspect as the imparting of eternal life " (Mk x. 30 H ; 40 ROMANS [1 16— Job. iii. 15, 16, etc.) ; cf. 1 Thes. v. 9, 10, 11 ; ih. p. 24. Cf. Ps. xcviii. 2. It is a pity that the two adequate English translations health and wealth are both spoiled by custom, and we have to fall back upon the Latin 'salvation.' iravrl T

t6 irpwrov KaVEWiivi. The Trpurov marks the historical sequence of revelation, consistently recognised by S. Paul. Cf. iii, 1, ix. 1 f., xi. 16 f., XV. 8, 9 ; Acts xiii. 46 ; Joh. iv. 22; Mt. xv. 24 ; S. H. add Acts xxviii. 24 f. The summing up of all mankind under the two religious divisions is the natural expression for a Jewish writer. 17. 7av€p<$v k. 4v avTots=* is clear in them.' They have a clear know- ledge of God so far as He can be known to man. Cf. Wisdom xiii. 1 which S. Paul certainly has in mind ; but he defines the situation with a much closer grip. 6 Ocos 7dp K.T.X. explains the fact of the clearness of this know- ledge : it was due to a self-revelation of God through creation. 20. Tcl -ydp dopaTa...e€t6Tqs are best treated as parenthetic — explanatory of i(t>avipu)aev — the revelation of God through nature and human nature is true as far as it goes, but it is confined to His power both in nature and in morals, and His character as Divine Ruler and Lawgiver. Cf. generally Lk. xviii. 18 f. Tcl dopara avrov |1 rb yv. t. B. ; cf. Acts xiv. 15 f., xvii. 22 f. The argument from the natural order was the first argument addressed to Gentiles, as the argument from the O.T. order was the first argument addressed to Jews. The invisible things of God, His spiritual and moral attributes, are brought within the range of man's mental vision through a conception gained by reflection upon the things He has made. There is a play on the double meaning of bpav as applied to sensual and mental vision, the transition to the second being marked by vooijfieva ; cf. Col. i. 15 f . ; Heb. xi. 27. diro ktCo-cws koctjjlov, temporal : ever since there was a world to be the object of sense and thought, and minds to feel and think. Not, as GifE., = dTTo Tov iKTL(Tfi4vov k6(t/xov; this would require articles and be tautologous ; cf. Mk x. 6, xiii. 19; 2 Pet. iii. 4. Tois iroiiijxao-iv, dat. of means. Ka0opdTai=are brought within the range of vision. 1 21] NOTES 45 voov(i€va, being conceived or framed into conceptions, made objects of thought; cf. Isa. xliv. 18 ; qu. Joh. xii. 40: and n. Heb. xi. 3, esp. the connexion of iriaTU and voovfiev. *f T€ dtSios a. 8vva|xis Kal Gciort]? explain tA ddpara. The primary conceptions of the Maker, formed by reflection upon things, are power and diyinity. The fundamental assumption implied is that there must be a Maker — things could not make themselves, and man obviously did not make them. This "assumption might well be taken by S. Paul as universally agreed. From that he sees man's reflection passing to the conception of power, and lasting or spiritual power ; the conception of divinity is a further step, logically if not chrono- logically, first involving hardly more than antithesis to man and nature, but growing more complex with continued reflection ; it involves qualitative conceptions of the Maker, not merely quanti- tative conceptions of His Power. The very abstract term BeLdTrjs (only here in N.T.; cf. Acts xvii. 29 and Wisdom xviii. 9) is used because the conceptions of God's nature vary so widely with time and place. The term covers every conception of a Being, antecedent and superior to creation, which man has formed or can form. dtSios. Only here and Jude 6 in N.T. ; Sept. only Wisdom vii. 26 ; frequent in class. Gk for lasting, eternal; e.g. Plato, Timaeus, 40b, fwa deia ovra Kal dtdia. 8vva(i.ts. Esp. used of God's power in creation, old and new. Cf. above, v. 4. €ls t6 may either express * purpose ' (viii. 29) or simple result (xih 3) : here generally taken of ' purpose,' in which case it must be connected with kipavipwffev above. But there is force in Burton's argument for * result' (M. T. § 411). Cf. Moulton, p. 219. N. A.V. and R.V. invert text and margin. dvairoXo'Y'nTovs, ii. 1 only. They have no defence as against God. 21. SioTi picks up and expands the theme of v. 19. YV0VT6S, aor. = having received or gained knowledge of God. || tV dX. Karixoi^Tes. I86|a(rav = did not ascribe the due honour to God for what they knew to be His acts ; cf. Acts xi. 18 ; Mt. xv. 31, al. •qv^apCo-rqc-av. They lacked the temper which should have led them do^d^eiv. €(JiaTaiw0T](rav. Vb only here ; cf. 1 Cor. i. 20 f., iii. 20, and esp. Eph. iv. 17. The adjective implies absence of purpose or object, futility : so = they became fxaraioL, turning from the true object of all thought they invented vain and meaningless objects for themselves. 46 ROMANS [1 21— 8iaXo7i(r^o£ in S. Paul always in a bad sense ; cf. 1 Cor. iii. 20, which perhaps gives the source of the use. It seems to imply the working of the intellect without correction by facts; cf. xiv. 1. Iv perhaps instrumental — they lost the true thread by their speculations. Kttl Io-kotCo-Stj k.t.X. Cf. Eph. iv. 17 f., missing the true aim, they lost the true light. KapSCa more nearly corresponds to * mind ' than to * heart.' So here aavveTos^ unintelligent ; cf. x. 6, 8. Associated with thought and will (v. 24 ; 1 Cor. iv. 5) more usually than with feeling (Rom. ix. 2), see S.H. There is the same tragic irony here as in 1 Cor. i. 20 f. ; cf. Wisdom xi. 15. 22. <|^o-KovT€S. The asyndeton shows that this is an explanation of the preceding sentence. <|>. of false allegations, Acts xxiv. 9, xxv. 19 and here only. 23. -qXXalav. Cf. Ps. cvi. (cv.) 20 ; cf. infra 25. The consequence of their false conception is a false religion, substituting inferior objects of worship for the one true object. The construction is a survival of poetic usage. Cf. Soph. Antigone 495 (Lietzmann). •njv Sojav. Here apparently = the manifestation of God as an object of worship ; cf. v. 21. || to yvwarby t. 0, the manifestation of God as an object of knowledge. 24. The consequences seen in the moral condition, to which God handed man over. Man by ignoring the truth is led to neglect the worship of God for the worship of creatures, and thence (24) to failiire in due respect to his own body and (26) consequent misuse of the body for unnatural ends, and (28) misapplication of the mind to devising conduct which ignores his own true end and all social claims. irap^8a)K€v 6 6. • Cf. vv. 26, 28 ; cf. iv. 25, and for the converse Phil. ii. 12. This surrender of man to the consequences of his own choice is also the act of man himself, cf. Eph. iv. 19. But it is still an act of judgment on the part of God. See S. H., Giff., Moberly, Atonement and Personality ^ p. 15 f. €v rats liriOvfxiais t. k. a. The desires, uncontrolled by the choice of man's true end, are the occasions of sin. Tov dTip.dt€o-9at. The gen. expressing result, as generally in S. Paul, cf. Moulton, p. 217, = the use of the body for purposes not intended; cf. irddT) drLfuas below, and n. esp. Col. ii. 23 (note in C.G.T.). Iv avTois requires us to take dri/jLa^eadai as pass. 25. ol^Tivcs. Quippe qui, "seeing that they," repeats v. 23 with amplification. rx\v dXi3&€tav tov 06ov. Quite comprehensive = the truth about 1 32] NOTES 47 God and themselves and their relation to Him ; so tw \|/€v8€i the false theory or statement of man and God which they adopted ; cf. 2 Thes. ii. 11, 1 Joh. ii. 27. €(r€pd(r9Tio-av. Here only in N. T., and 0. T. only Hos. x. 5 Aq. = they made their objects of worship. IXciTpcvcrav. Of full religious service. See Westcott, Hehr. ref. above, v. 9. irapd Tov kt., to the neglect of. Winer-M., p. 504 ; n. the tragic irony of the antithesis. OS €vvo-iv mark a right use. 27. d'iroXa}i.pdvovT€S, 'receiving as due.' 28. ISoKCjJLaorav, * they thought not fit ' (cf. Field, ad loc). The verb implies approval after testing : the infinitive is epexegetic. tov 0€ov closely with the verb ; cf. in passive construction 1 Thes. ii. 4. They tested or proved God and decided not to keep Him, etc. ^X^iv, pres. = to keep, maintain what they had received. Iv €'iri'Yv«o-€i= rather * intimate ' than * full ' knowledge, close application of mind rather than mastery, though the latter follows in due degree. Of. Robinson, EjpK 248 f . ; Moulton, p. 113; cf. iii. 20, x. 2; Phil. i. 9 ; cf. 2 Cor. xiii. 5 f. dSoKifiov vovv — vovs the mind as originating purposed action, good or bad. dSoKifios, unable to stand the test which is properly applied to it ; cf. 2 Cor. I.e.; Heb. vi. 8. 29. This catalogue of sins emphasises the false relations of man to man as following upon the false relation of men to God and the false conception of the proper use of man's own nature. The classi- fication is only partially systematic, 29 a the mental dispositions, 29 & — 31 the dispositions seen in various kinds of action. 32. otrivcs K.T.X. define once more the root of the evil — ^rejection of known truth — here as to the fixed judgment of God on such acts and persons. TO 8iKa£a)[j.a=the just decision or claim, cf. ii. 26, viii. 4 ; Lk. i. 6, not so much of the judge as of the legislator. The word and its cognates used of a judge seem always to imply acquittal. irpdo-o-ovT€s. Practise — methodically and deliberately, iroiov- o-iv = commit the acts, without necessarily implying deliberation. 48 ROMANS [1 32 crvv€v8oKov(riv, join with deliberate and hearty purpose. There is a true climax. A conspiracy of evil is worse than isolated actions, because it indicates the set tendency of the heart. Of. S.H. ; cf. Lk. xi. 48 ; Acts viii. 1, xxii. 20. N. the Test, of the Tioelve Patriarchs^ Ash. vi. 2, Kal irpda-aovai to KaKbv koI (rwevdoKovcri rots irpdaaovaiu, Charles regards this passage as the original of our verse here. CHAPTER II. 1 — 16. God's wrath, thus revealed in human life through the consequences of man's rejection of God, is also seen in the judgment of God upon man's conduct — the only just judgment (1) because all men being implicated no man has the right to judge, and (4) a just judgment because God has offered man the opportunity of repent- ance and (5) judges wilful wrongdoing (6) by the main tendencies of a man's life, (9) without favour to any privileged race, (12) in accord- ance with opportunities given even to Gentiles and (14) the use made of knowledge admittedly possessed even by Gentiles. This section is closely connected with the preceding by the dtb and by the verbal and sense echoes {dvaTroXdyrjTos, Trpdaa-eis). 1. dvairoXo'Y'qTos k.t.X. The consequence of this state of man, being universal, is that there is no excuse for men judging their neighbours. The statement is quite general ; but vv. 9 — 11 show that the Apostle is thinking in particular of the Jew's wholesale con- demnation of Gentiles and justification of himself. Kptv€is...KaTaKp£v€ts, the mere attitude of judgment is a con- demnation of thyself; cf. Mt. vii. If. ; Lk. vi. 37. Tov ^T€pov, thy neighbour or thy fellow-man ; cf. xiii. 8 ; 1 Cor. vi. 1, X. 24, al. TO. yap avToL irpdco-eis, whether you realise it or not— developed, for the Jew, in vv, 21 f. 2. TO Kpi(j,a TOV 0€ov. The 6/3717 is now conceived as an act of judgment. KaTcL d\i]6€iav, in accordance with truth — i.e. the true facts of God's nature and man's condition. Moral judgment ought to express the actual mind of the judge in relation to the case submitted to him. This is the case with God's judgment, not with man's as here considered. Man can judge only so far as he is making his own the mind of God; cf. 1 Cor. v. 3. God's judgment is just because it corresponds to facts. 3. The nexus seems to be this : do you calculate that this correct attitude towards sin in others will exempt your case from being considered by God, or are you merely indifferent to His merciful dealing with you? The case is put in the most general way and ROMANS D 50 ROMANS [2 3— applies to all theoretic judgment of others ; but the crucial instance in mind is the Jew ; ci. vv.ll ff. €k<|)€v|t|, shalt clean escape ; cf. Lk. xxi. 36; Heb. ii. 3. 4. xpT^oTorqTos. The word has special reference to God's generous gifts to men ; cf. xi. 22; Eph. ii. 7 ; Tit. iii. 4. Here = the generosity which has conferred graces and benefits which the man, who presumes to judge, mistakes for special excellences of his own, and so makes light of the Giver ; e.g. cf. vv. 17 f. TTJs dvoxTJs, ' forbearance,' iii. 26 ; cf. Acts xvii. 30. (xaKpo- 6v|ji£a=the long continuance of xp'70"T6r7?s and avoxn ^^ spite of men's ways : a favourite word with S. Paul. Cf. Ps. vii. 11, the adjective freq. of God in 0. T. ; cf. 1 Pet. iii. 20. d7vo«>v. Once more man misses the aim which God proposes. TO 'xpTio-T^v. The neut. adj. for the abstract 8ubst. = ^ xP'7^7-6r?7s. For the thought, 2 Pet. iii. 15. a"y€i, * is (always) leading thee,' a good instance of the linear action of the present, describing tendency not fulfilled. 5. 8^ K.T.X. = however you are deceiving yourself all the while, in fact you are storing up wrath. Kara ti]v o-kX. Deut. ix. 27 ; cf. Mt. xix. 8; Acts vii. 51. Kara, the hardness and unrepentant heart is the measure of the wrath stored up. dji€Tav6T]Tov. Only here. 6T)(ravp{^€i$. Cf. James v. 3. Contrast Mt. vi. 23. It is the man's own act. ^v r\. o. Bev. vi. 17 only in N.T. ; cf. Zeph. i. 15, 18, ii. 3. Kal diroKaXv\|/e(os> When there will be no evading the true facts. SiKaioKpio-ias. Hos. vi. 5 (Quinta Orig. Hex. ad loc.) only in Greek Bible ;= righteousness in judging, excluding favouritism. 6. Ss diroSwo-et. Cf. Ps. Ixii. 3 ; Prov. xxiv. 12. rd ^p^ci. The judgment will correspond to the man's real character as shown by the works he produces, not as merits that earn but as evidence of character : the works are then described in vv. 8 f. as the main effort and tendency of a man's life, the temper which governs him, and the aims he affects. 7. Tots [ijkv. Explanatory, therefore the asyndeton. The rhyth- mical movement and the balanced antitheses of these clauses decide two ambiguities : (1) ^tjtovo-lv governs the preceding accusatives ; (2) there should be a colon at Ovfids ; d\. k. ar. begin the second pair of antitheses. The whole structure is noticeable. Cf. Joh. Weiss Theol. Stud. D. B. Weiss dargeh., Gottingen, 1897. KttS* (nropovTiv 2. d. The temper by which the life is directed. 2 9] NOTES 51 vi'Tr.= perseverance against opposition. The gen.=rin good work; cf. 1 Thes. i. 3. 86|av Kal t. k. d. with ^7)tovdaptto-^apj//a, ambitus, Wetst. ad loc. Here in sharp contrast to /ca^' vv, L a, (See Hort on James iii. 14. ) d7r€i9ov$aps. The antithesis iv v6/ji(f) and dib, vbixov and the parallel rd fiT^ vdfiov ^x^vra^ prove that (£»/.= without law (not 'against law,' as 1 Tim. i. 9 (?)) ; cf. 1 Cor. ix. 21. In fact it is arguable that &vojxo^ should always be taken in this sense in N. T. See on 14. TJliopTov, in accordance with the whole preceding argument, implies acting against knowledge, even though that knowledge has not been given in explicit law ; v. 4 f. explain how it was given. See Add. Note D, on djuapWa, p. 213. Aor. most simply taken as * timeless ' ; cf. Moulton, p. 134 ; Burton, § 54, who calls it * collective.' The aorist expresses fundamentally ♦ action at a point ' or action simply in itself without time reference. A special difficulty arises in the indicative because the augment gives a reference to past time : but as the present is properly durative, it is natural that the necessity for expressing simple action should lead to the use of the aorist in this sense, in spite of the effect of the augment : so I take it here and iii. 23 and tr. * all that sin.' Other- wise, it should be translated by the future perfect, under the influence of the future in the apodosis. 13. ov 7dp justifies the latter clause of 12. If law is a ground of sinning, law must be done, if a verdict of acquittal is to be gained. 8tKat(«)6iivcr€t with 7roia;(rt^ = without the help of an external revelation in law ; cf. Eph. ii. 3 (n. Kobinson) ; Gal. ii. 15, iv. 8. ^i5 Here S. Paul boldly applies the term vbfxos to the condition which has just been described as Avo/ios. They have no law outside themselves ; but the knowledge of God, which they have, takes the place of revealed law and may even be called law for them. It is a good instance of the way in which S. Paul goes behind the ordinary use of language and cuts down to the vital nerve of thought. See further in ch. vii., viii. 1 — 4. 15. oi^Tivcs explains the preceding phrase. cvSeCKVvvTai, 'give proof of; cf. ix. 17; cf. 2 Cor* viii. 24; Eph. ii. 7 ; i.e. by their actions. The fact that moral goodness is found in Gentiles is assumed throughout this argument as much as the fact that all sin. t6 ^p-yov TOV vofjLov, Not the law itself, but that effect which is produced by the law in those who have it. Not = '* the course of conduct prescribed by the law " (S. H.) ; that could hardly be described as ' written in the heart ' ; but *' the knowledge of God's will, of right and wrong," which is found in all human consciousness, and in a heightened degree in those who have an external law ; cf . vii. 7 f. ; II therefore to i. 19, 21, and different from iii. 20, 28 ; cf. Gal. V. 19 ; perhaps James i. 4 ; 1 Thes. i. 3 ; 1 Cor. ix. 1 ; Mt. xi. 19. (Ewald, de voce (rvveidifio-ecas p. 17, after Grotius, qu. S.H.) "YpairTov Iv t. k. a. Cf. for the metaphor 2 Cor. iii. 2. On KotpSCa the seat of knowledge and will, see above, i. 24. Cf. Weiss, TheoL p. 250. 54 ROMANS [2 15— orvv|iapTvpovflrr]s k.t.X., explain the nature of the l^vdei^is ; cf. i. 21. The cpd vb only here and viii. 16, ix. 1. In the two latter places the force of the aw- is clear from the context. Here apparently the other witness is * their actions ' ; cf. 2 Cor. i. 12. It is possible, however, that the avp- is merely ' perfective.' Cf. Moulton, p. 113. Tiis C cf. 2 Cor. x. 5 only, freq. in LXX. Here = reflexion passing moral judgment on the contents of consciousness. (In 4 Mace. = reason as master of the passions and champion of piety.) This interpretation seems to be necessitated not only by the regular use of \oyL(rfi6s but also by the context; n. esp. ra Kpyirra tQp dvOpdjTTWVj 16. TJ Kal dTToXcyovix^vcov. The approval of conscience rarer than the condemnation, but not unknown. 16. €v % r{\i.ip(f. K.T.X. = at the assize (by the judgment) of God who judges not by privilege or appearance but by the secret contents of a man's heart : to be taken with the whole of the preceding sentence, as supporting the analysis of the Gentile state by appeal to the method by which God judges. Gentiles clearly have this knowledge, etc., if judged as God judges by the unseen state of their hearts. For r\\Up<^ in this sense cf. 1 Cor. iv. 3, perh. also above, v. 5. If to avoid the obvious difi&culties of this interpretation we look for Bome other connexion for iv y ^., we must go back to v. 12 and regard 2 17] NOTES 55 the two clauses introduced by ykp as parenthetic. The objections to such a conception of the passage may be modified, if we remember that it was in all probability dictated, and we can imagine that in the speaker's pause, while these two clauses were being written down, his mind recurred to the main subject of the paragraph, and he concludes with the thought of the final assize. KpCv€i. If we read the present, the stress is laid on the general principles of God's judgment ; if the future {KpLvei^ cf. iii. 6) on the certain judgment itself. Kara to cva^-yiXiov (j.ov. The judgment was a primary element of the Gospel as presented to Gentiles (Acts xvii. 31, xxiv. 25), and as a judgment of character, rather than of acts : and this quality of the judgment was involved in its being administered through the agency of Christ Jesus, who is Himself the judge, as being Himself the standard, of human goodness. 17 — iii. 20. The Gospel is needed by Jews, who have also failed through ignoring the one condition of righteousness. 17. Under the same principle comes the Jew, who has full and privileged opportunities (21) and yet makes ill use of them by open unrighteousness (25) from the consequences of which no privilege can deliver him in face of a judgment which considers character and not privilege, (iii. 1) His advantage was an ex- ceptional trust given by God, which his failure does not impair, as on God's part, though it justifies his punishment, but not himself. (9) He is, therefore, as sinning against knowledge, a state foreseen in 0. T., under the same condemnation as the Gentile, law having given to him the knowledge which makes wrongdoing into sin. This section shows explicitly that the Jew belongs to the class twp T7}v dXifjOeiav iv ddLda KOLTexbvTiav. They possess the truth, vv. 17 — 20, h ddidg,, 21 ff. Here, as there is no dispute as to fact, the Jew obviously possessing the truth, the main argument is directed to his supposed plea, that his specially privileged position exempts him from condemnation (iii. 1 — 20). It is important to realise that the whole stress is laid on acting upon knowledge, whether embodied in human consciousness or in an external law ; it is this duty of obedience which is the characteristic demand of the pre-Christian dispensation ; and its exposition leads to the conclusion that all have sinned and are amenable to judgment, as all have failed to obey law, in one form or another. Cf. S.H., p. 58, Lft, Gal. iv. 11, Hort, R. (& E, p. 25. 17. €l 8^. Apodosis v. 21 ; on the construction cf. Winer-M., p. 711 (who keeps et 5e), Blass, p. 284 (who prefers i'Se ; so Field ad 56 ROMANS [2 17— loc.). If we read cl 84 it is a case of anacoluthon, of a quite intelligible kind. The nexus supports cl 84. He is passing from the case of the Gentile to the case of the Jew with his special conditions ; and the particle of contrast is required. 'lovSaios )( "EXX?;!' marks nationality, but suggests too all that the distinctive nationality meant to the Jew ; cf. Gal. ii. 4. ^irovopd^Xl* ^^ly ^6re in N. T. The 4ir£ gives the force of a specific name, differentiating a part in a wider class. So here = not dvdpu)iros only, but 'lovdaios, Cf. Plato, Frotag. 349 a., 4povTa=the things that are better, the better courses of conduct ; of. Phil. i. 10, and for the verb 1 Cor. xv. 41 ; Gal. iv. 1. KaTT]xovji€vos = being taught — all teaching at this time being oral; cf. Lk. i. 4 ; Gal. vi. 6. 19. ir^iroiOds re passes to the Jew's conviction of his true relation to other men. 68t]yov. Perh. an echo of Mt. xv. 14 ; cf. S. H. 20. lx<>V'"»' = ^s 0*^6 who has. •n^v |i6f>4>(D(riv = the true shaping. The Law was a true expression of the knowledge and truth of God ; cf. vii. 12. On ^opTJ as the proper expression of the inner reality cf. Lft, Phil. 127 f. TTJs -yv. K. TTJs dX. Cf. TO O^XTj/xa — all in the most general form. iv T

' d^aprCav. Cf. Moulton, p. 63, for the disuse of the dative after vir6. Cf. vii. 14; Mt. viii. 9. = in subjection to sin and there- fore needing deliverance. The whole object of these chapters is to show the universal need of the Gospel, irdvras includes on this side the irapH of i. 16. 10 — 18. This string of quotations is adduced to justify from Scripture the assertion of v. 9. On the Kabbinic practice of stringing quotations cf. S. H., who instance also ix. 25 f., 2 Cor. vii. 16, al. The references are (W. H.) Ps. xiv. (xiii.) Iff., v. 9, cxl. (cxxxix.) 3, X. 7 (ix. 28) ; Isa. lix. 7 f. ; Ps. xxxvi. (xxxv.) 1. The quotation is free in 10, 14, 15 — 17. On the reaction of this passage on text of Psalms cf. S. H. 11. a-vviav, for form, as from avpi(a, cf. Moulton, pp. 38, 55, Hort, Introduction to App. i. 167, Thackeray, Gr. of O.T. Gk, pp. 244, 250. 12. ro(^pi(aQr\crav. Cf. Lk. xvii. 10 (dx/oeios). Lost their use, became good for nothing. 13. eSoXiovo-av. Hebr. 'make smooth their tongue,' E.V. mg., Ps. V. 9 only, in Gk Bible. Prop. = deceived ; form = imperf. with aor. term. Cf. Thackeray, op, cit. p. 214. 19. ot8a;i.€v Bk. What is the connexion? The disadvantage of 3 20] NOTES 63 the Jew has been shown not to be complete — Scripture being adduced to support the statement that all are under sin. So far Jew and Gentile are equal. But the Jew is brought more signally and definitely under God's judgment, just because of his possession of the law : the utterance of the law is in a special degree addressed to him; and he is less able, consequently, even than the Gentile to maintain any plea against God. These verses, then, explain the qualification contained in ov iravrias. In a certain sense he is at a disadvantage as compared with the Gentile. Greater privilege in- volves greater responsibility. (So with Gifford, practically, though not in detail.) We may say then, also, that we have here the final answer to ri to TrepLaabv rod 'I. (iii. 1). It was a true advantage to have fuller light, even though it brought greater condemnation (of. h de 0aet Kal oXeaaov). ol'8a(j.€v Sk. 8€ carries us back to v. 9, ov irdvTws, o\I8a(xev. Almost = of course. 6 v6{jios. Not=rd Xbyia^ v. 2, but in its common sense *the Mosaic law.' S. Paul presses the point that the injunctions of the law are meant for those who receive them, and by them the Jew is con- demned, as against the plea of the Jew that his privileged position exempts him from judgment. Cf. Gifford, ad loc. and on ii. 3. <|>pa7fj. 2 Cor. xi. 10, Hebr. xi. 33 only. ifKppaTTeLP more common w. ard/jia ; cf. Wetst. viroStKos. Only here in N.T. ; = liable to an action. The dative seems always to be used of the person injured, not of the judge. The metaphor, then, suggests a trial as between God and His people. 20. 8i6ti explains how law produces this effect. This sentence, while having particular reference to the Jew, is thrown into the most general form, so as to bring the Jew into line with the Gentile, and then to sum up in one conclusion i. 18 — iii. 19. I| ^p7a)v v., put in the most general form: if works done in obedience to law are taken as the basis of judgment. ov 8tKaia)0TiavipwTai, v. 21 ; of. Heb. ix. 26. Vb occurs only i. 13, Eph. i. 9 ; means (1) to purpose, (2) to publish : here, only, the latter, '.set forth on His part'; cf. Polyb. n. 19. 1 ; m. 62. 1 ( = proponere, ob oculos ponere, Schweigh.). The whole passage dwells on the new revelation given by God, for the purpose of doing what could not be done by the emphasised elements of the former revelation ; so it is not so much yet the purpose of God as the revelation of that purpose which is in question. The 'publication' was given (aor.) in the Resurrection and Ascension as the act of God (cf. i. 4). IXao-Tijpiov. The thought of the redemption of man from his subjection to sin raises the question of God's dealing with sin : the fact of permitted sin affects both man's conception of the righteous- ness of God, and his actual relation towards God. Here, then, S. Paul cuts deeper ; but still all is summary and here unexplained (see viii. 1). tXacrr. consequently expresses the character of the ascended Lord, as making acceptable to God those who were not in and by themselves acceptable. He in His Person and Work is the agent of propitiation. And the way in which He has achieved propitiation vindicates the righteousness of God (h tQ ai). al.) and 3 26] NOTES 67 offers righteousness to men (5ta Tr/o-rews). The context, then, leads us to take tX. as an adjective (accus. masc), and this is justified by use current at the time, and by the true interpretation of LXX. (cf. Deismann, B. S. i. p. 128 ; S. H., ad loc. ; cf. Westcott, Epp, Joh. pp. 39, 83 f. ; Heb. ii. 17). 8id TTio-Tcws, the means by which man makes the propitiation his own. €v T$ av. aVfJiari, the means by which He effects propitiation. Eph. ii. 13 (cf. Col. i. 20), Eph. 1. 7 (cf. 1 Joh. i. 7 ; 1 Pet. i. 19), explain the idea : the Blood shed on the Cross and offered from the Thione is that which makes man acceptable to God, puts away his sin (&(p€o-Ls, not Trdpetrtj), brings him home from the far country, makes him at peace where he was at enmity. So that the Blood indicates not only the Death, but always also the Life offered to God and communicated to man ; this is indicated here by ep Xp. 'Irjc. , v. 24, see above ; cf . Westcott, Epp, Joh. pp. 34 f . ip rip davdrcp could not be substituted here; cf. Acts xx. 28. 4v, instrumental =5tct w. gen. The two phrases 8ia TriaTews, iv Tv (fpywp ToO vdfiov must be supplied, and the reference is to the claim of the Jew. But in v6|jm>v ir. a wider sense of v6fios is introduced. 8ul v6\i.ov trCamtas. A unique phrase. S. Paul cuts to the nerve of ydfios here, as = God's revealed will. That will is now revealed in Christ Jesus ; He is now God's law. Man does law only as Christ is it and does it in him, and this requires faith in Christ; so it is a law requiring not works but faith. The essence of faith as a basis of morals is the acceptance of Another's works and a recognition that aU personal achievement is due to that Other. For a similar appeal, as it were, to the deepest meaning of the word, cf. viii. 1, as startling after the argument of c. vii., as it is here. Cf. for a similar paradox James i. 25 ; Joh. vi. 29 ; 1 Joh. iii. 23. 28. yap. Context is decisive in favour of this reading : the clause refers to the argument of i. 17, iii. 20, as supporting the statement that boasting is excluded, and is not a fresh conclusion from v. 27. 29. TJ *Iov8aC«v k.t.X. presses the argument deeper ; not only is righteousness a matter of faith which all men can exercise, but God is one — one and the same for all mankind ; all men are in the same relation to Him, and He will justify all on the same condition. 80. €tir€p, if as is the fact; cf. viii. 9, 17 ; 2 Thes. i. 6; 2 Cor. V. 3 (v.l.) ; diff. 1 Cor. xv. 15=if as they maintain (with &pa). €ts 6 e66s. Cf. 1 Cor. viii. 4; Gal. iii. 20; Eph. iv. 6; 1 Tim. ii. 5 ; James ii. 19 : always in S. Paul as giving the ground for the unity of mankind and the universality of the Gospel. Ik, 8td. No essential difference: €K = as the result of, in implied contrast with i^ ^pyuv pdjiiov; cf. ix. 31 : 8id = by means of the exercise of faith, which is now open to them. 3 31] NOTES 69 31. vofiov ovv K.T.X. An anticipatory caution, worked out in ch. vi. The Gospel does not abolish law by insisting on faith as man's sole contribution ; it represents law as fulfilled in Christ, and in man if he has faith in Christ; see above on vbii^ov ir^o-rews. Practically a summary of the treatment of law in Mt. v. vo^os here is not limited to, though it includes, the Mosaic law. io-TdvojJicv. A later form of IVxT^/xt ; cf . Thackeray, p. 247 ; Moul- ton, p. 55. Only here simpl. ; cf. Acts xvii. 15 {Kad.) ; 1 Cor. xiii. 2 (^te^.). (Tvvi(TTdv(a, 2 Cor. iii. 1, iv. 2, v. 12, vi. 4, x. 12; Gal. ii. 18. The difficulty of this passage lies in its condensation; the clue is found when we see in it a return to i. 17, and ampUfication of that passage, with a view to fuller exposition in chh. v. ff. ; in fact it restates the subject of the Epistle. In interpreting, we must bear in mind, as we saw on i. 17, that Christ Jesus is throughout the concrete righteousness of God. CHAPTER IV. o. i7. This condition of faith is already seen in Abraham, typical of righteousness under the covenant of promise. (1) Abraham was admittedly a righteous man : but how did he become so? (3) The scripture connects his righteousness with his faith. (6) So David makes forgiveness an act of God's grace. (9) Nor is this grace confined to the Covenant people ; for in Abraham's case the covenant was not the precedent but the con- firmation of his righteousness, (116) so that he is father (according to the promise) of all that believe though uncovenanted and of the covenanted only so far as they share his faith. (13) For the promise was given not under law but under a state of righteousness due to faith. (14) If the law is a condition of inheritance of Abraham, then Abraham's faith has no effect, and the promise made to him is annulled — for the effect of the law is wrath; where law is not, neither is there transgression. (16) And the reason for this de- pendence upon faith is clear : it is that righteousness may be absolutely God's gift, and therefore free, in fulfilment of the promise, to all the true seed of Abraham, that is to those who derive from him not by the link of the law but by that of faith, by virtue of which he, as the promise said, is father of all of us who believe, both Jews and Gentiles, (176) all standing before the same God in whom Abraham believed, the God who quickens the dead and ascribes being to that which is not: (18) the particular act of faith required absolute trust in Him who gave the promise in spite of supreme difficulties, trust both in the truth and in the power of God. (22) This trust was reckoned for righteousness. (23) The incident has reference to us : righteousness will be reckoned to us too for our trust in God : for us too He has shown His truth and power by raising Jesus our Lord from death, delivered up for our transgressions and raised for our justification. The case of Abraham is taken to illustrate the preceding argument : the Jews would quote it as a clear case of justification under the old covenant, and therefore presumably under law ; it would follow that the promise made to Abraham was limited to his descendants who 4 4] NOTES 71 were under the covenant of law. S. Paul points out, to the con- trary, that here all depended on faith, and on an act of faith parallel to that which the Gospel demands. It follows that the principle of dLKaioatJVT) e/c iriaTecjs held under the old dispensation as under the new; and that in this respect as in others the Gospel is not a breach with the old, but a revival of its fundamental principles in a form in which they reach their perfect exemplification; cf. iii. 21. The case of Abraham was a current thesis of the Babbinic schools; cf. Lightfoot, Gal., p. 158 ff. 1. rC ovv €poi)(i.€v = what shall we say of Abraham?..., i.e. in relation to the question of boasting and the source of righteousness. Zahn (Einl. p. 95, A2) punctuates ipovfxev ; and takes [evp.] 'AjSpad/* ...dedv as stating an opposed view: but this is too complicated. Tov irpoirciTopa i]|X(3v. Addressed to Gentiles (as well as Jews); cf. 11, 12 and 1 Cor. x. 1. The spiritual lineage is an essential strain in S. Paul's conception of religious history. Kard o-dpKa. If this goes with irpowdTopa then the whole clause must be taken as a difficulty raised by a supposed Jew disputant. But it is better taken with ipovfiev in relation to i^ ^py has frequently the idea of working for hire, for a living, etc. ; of. 1 Thes. ii. 9, al 5. kteX Tov 8iK. tov cto-ePrj. This goes beyond the strict relevance of the qu. in v. 3 and prepares the way for the enlargement of the idea by the qu., vv. 7, 8. irwrr. kiA brings into explicit statement the notion of trust, not expressed in v. 3. Cf. Moulton, p. 68, who suggests that the substitution of els or iirX w. ace. for the simple dative after x. is peculiarly Christian, and coincides with the deepening of the sense of x. from belief to trust or faith. The change here is very significant, going, as it does, with the advance from the idea of God as simply faithful to His word (v. 3) to the idea of God as acting upon man. tAv SiKatovvra here, as above, =who declares righteous, not who makes righteous ; iii. 24, 26, 30. See Introd. p. xxxvi. TOV cLo-cPtj. Not of Abraham, but with the wider reference of the whole clause: of the sinner as ignoring or neglecting God ; cf. i. 21. It here expresses the thought of the man about himself in the very act of trusting. 6. AavclS. Ps. xzzii. 1, 2. The qu. emphasises the act of God in putting away man's sin, without naming conditions ; and is used by S. Paul to bring out the wider reference of faith in God, not only as fulfilling promise but as removing and not imputing sin. TOV |xaKapi.orjjtov=the blessing (art.) — the act of fmKapl^GLv. V, 9 shows that here the blessing is not the congratulation of other men, but comes from God. X«i>pls ^p-ycov. Conclusion drawn from the absence of any mention of works in qu. 9. 6 fjLox. ovv. The blessing mentioned in the ps. is essentially the same as 'the reckoning' of v. 3; and the question is raised whether it extends to the circumcision only or to all. This is answered by insisting on Abraham's circumstances at the time. 10. kv ircpirojji^. The true place of irepLTOfiri in the history of God's dealings with man: it was a sign {v. 4) of a state already existing and due to God's free gift. 11. ircpiToixTJs. The gen. of description — not practically different from irepLTOfxrjp. cr4>pa-Yi8a. App. a common Jewish term for circumcision; cf. S. H., Wetst. ad loc.^ " signum foederis, sigillum Abrahami." For the Jew circumcision marked the inclusion of the individual in the Covenant: here S. Paul treats it as a mark of the righteousness 4 13] NOTES 73 reckoned by God to Abraham as a result of his faith (a different interpretation), consequently not as excluding others, but as an outward sign and acknowledgment of Abraham's actual position; cf. Eph. i. 13. €1$ TO clvai av. IT. The essential characteristic of A. was righteousness imputed to faith. Circumcision confirmed this, and consequently itself points to the lineage of A. being a lineage dependent on sharing his faith, not on sharing his circumcision. Si* dKpoPvTai = is made, by such a qualification, pointless; of. 1 Cor. XV. U, i. 17. Karnp7TiTai=is robbed of all meaning ; of. Gal. iii. 17. 16. 6 'ydp v6}xos...KaT€pYa^€Tai. This verse indicates the true function of law, to show that it can have no effect upon the promise; it neither makes nor unmakes the kinship with Abraham, which is a kinship of character (faith) not of works. What the law does is to develop the moral sense of God's will; in doing so it inevitably creates the sense of guilt ; it cannot in itself evoke faith. ov8i K.T.X. This clause seems to be added almost automatically ; at least its bearing on the context is very difficult to see. Is it possible that it is a primitive gloss? Otherwise = where law is not in question (as in the case of faith and promise), neither can transgression be in question (we have not to consider the acts and doings of Abraham and his true seed, as qualifying them for the promise, but only their attitude towards God, their faith). The subject is worked out in ch. vii. ; cf. for similar anticipations iii. 20, 24. 16. 8i^ TovTo K.T.X. Here follows the positive side of the argument, of which the negative has been given — not ^k vdfxov but Karh X'^P''^' Observe that vbfios as laying conditions upon men is contrasted with iriaTLS^ as implying the action of God with xapis. See. below. 8id TOVTO. Antecedent to iva ; for this cause, with this object ; cf. Blass, p. 132, § 42, 1. Cf. 2 Cor. xiii. 10 ; 2 Thes. ii. 11 ; 1 Tim. i. 16; Phm. 15 ; Heb. ix. 15 (w. dirw), Ik irCoT€C0Sj sc. i} diKaLOiT^pr) iariv. tva KaToL x<=^P''V» ^c y^prjrat, that it might depend on and be measured by God's favour in contrast to man's earning ; cf. iii. 24 and below, chh. v., vi. els TO clvat Pifaiav. Only if righteousness is the free gift of God could the promise be guaranteed to all the seed : other conditions would have imported an element of insecurity. iravTl Tw o-irepjiaTi determines the meaning of r^J /tart in t?. 13 ; contrast Gal. iii. 16. T^ €K Tov vojiov. Thc promisc is secure to these too, if besides starting from law they have Abraham's faith. T^ €K IT. It is implied that these have not rbw vo/nov ; cf. iii. 30. OS ka-Tiv K.T.X. expands and emphasises iravrl ry opY^06ls. Cf. Heb. x. 22; see Lightfoot, Col. iv. 12; Kennedy, Sources, p. 119. = persuaded, convinced. "Almost 76 ROMANS [4 21— exclusively Biblical and Ecclesiastical," Lft, Ix, Eccles. viii. 11 only in Sept. *♦ A word esp. common among the Stoics," S. H.— on what authority ? One instance is quoted by Nageli (p. 63) from the Papyri (2nd cent. a.d.). S iirrjyycXTai, mid. 22. 8i6 Kal sums up and restates the argument, and so leads to the statement of the parallel between Christians and Abraham, justifying the conclusions of ch. iii. 23. ovK l7fx^'e$ tt. Iirl Tov ^Y. 'I. (1) The trust is personal in a Personal Power, whose Power and Character are revealed in the crucial act. (2) The raising of Jesus is a kind of antitype of the birth of Isaac. Note that the name Jesus is used alone to emphasise the historic fact — rbp K, i). = whom we acknowledge as Lord. 25. 6s irapcSo'et] 8td tcL it. As iii. 25 ; cf. Isa. liii. 12 LXX. Joh. Weiss (op. ctt.), p. 172, points out that the two clauses are an instance of the Hebrew tendency to parallelism, and that conse- quently they must not be regarded as independent statements of distinct elements in the process of redemption ; the verbs might be interchanged without affecting the sense ; cf. viii. 32 ; Gal. ii. 20 ; Eph. V. 2, 25. Cf. below, v. 9, 5ik. iv r<^ atfxari a. tJY. 8vcl Tiiv 8iKaCiLiv, al. ^xo/uLev. A.V. *we have,' R.V. *let us have.' The mood of exhortation is clearly required by the context (against Field, ad loc); S. Paul is passing from the description of the fundamental initial act of God in bringing man into this state, to the character and duties of the state so given. The verb ^x^lp is durative = to maintain hold on, and here it has its strict sense — let us maintain (better than the ambiguous *have') peace; this requires further activities in man, and the continual help of the Lord ; cf. Moulton, p. 110. Sid T. K. 11 *I. Xp. The fuller name is given because each element in it is an assurance that the help will be given and will be effective, and ought to be claimed. 2. 8i* o5 Kttl, the Person, wTio has brought us into this state by His Death and Resurrection, will help us to maintain it by His Life. Tr\v •n-po6T](r6^e8a includes both the maintenance of the state of peace and the final result ; as does au)T7}pla. kv -nQ t**D o-vTOv. This again is worked out in vi. 2 f . =the resurrection life of the Lord as the sustaining environment and inspiration of tha new life of the Christian ; cf. 2 Cor. iv. 10, 11 ; Eph. iv. 18 fif. 11. ov t&ovov 8€, aXXd returns to v. 3. This return, after so long a break, is made easier by the parallelisms pointed out above. Kav- Xw|i€voi, part, for indie. ; cf. Moulton, p. 224. €v Tw 9€«. The essentially personal character of the whole re- lation is emphasised: our boast is not in a transaction or a state, but in God Himself and by the help of our Lord Jesus Christ — so 5 12] NOTES 83 summing up the whole argument. God loved, justified through Christ, gave the Spirit, will finish what He has begun. N. This passage then marks the transition from the antithesis between TrtVns and vbixos, as ground of justification, to the antithesis of x^pi5 and vbixos, as ground of the saving of man's life; the faith in God, which accepts His justification, must lead us on to trust His good will and power to perfect the new life, which is the life of Christ in us. This is the supreme instance of His x^P^h His free favour to man. The range and manner in which this xapts works are developed in the following sections. 12—21. This state depends upon a living relation of mankind to Christ, analogous to the natural relation to Adam, and as universal as that is. So it comes to pass that there is a parallel between the natural state of man and his new condition: by one who was man the sin which has been shown to be universal entered into man's world, and this sin was the cause of man's death, extending to all men because all actually sinned ; (13) for that sin was in the world just in the degree that law was (sin not being reckoned without law) (14) is proved by the fact that death held supreme sway from Adam to Moses, even though the men of that time sinned not, as Adam did, against a positive external command (but only by falling away from the inner standard of well-doing which they had from God). [So far Adam is connected with men merely as the first sinner; their state was due to their own sins, and those not quite hke Adam's sin.] Now Adam is a type of Him that was to come. (15) There is a parallel between the transgression of Adam, and the gift of God in Christ ; but only a qualified parallel : (a) it was the fall of the single man that led to the death of all, a human origin; the gift is the free favour of God in giving what He does give to all in the single man, and that man Jesus Christ, the Ascended Son. (16) Again (/3) the effect of God's gift is out of all proportion to the result which followed upon one man's having sinned ; for while the judgment of God followed upon one sin and involved condemnation, the gift of God follows upon many sins and involves -acquittal of all. (17) For it is obvious that the sway of death established by one man's sin, and through his action, is far more than overthrown by the kingship realised in life by the help of the one (man) Jesus Christ, which they will gain who accept the superabundance of the favour of God and His generous gift of righteousness (there is far more than a restoration of what was lost). (18) With these qualifications then the parallel may be stated: As one man's transgression so affected all men as to bring 84 ROMANS [5 12 them nnder God's condemnation, so also one man's enacted righteousness affects all men so as to bring them into a state of justification which involves life; for just as the disobedience of the one man was the means whereby all were put into the condition of sinners, so also the obedience of one man will bring all into the condition of righteous men (if, as has been shown, they exercise faith). (20) Now law, whether pre-Mosaic or Mosaic, was imported into man's experience to multiply the fall ; but where the acts and state of sin were thus multiplied, the favour of God was shown in still greater abundance in order that, in antithesis to the reign gained by sin in the state of death, the favour of God might gain sovereignty in a state of righteousness leading to life eternal by the aid and working of Jesus Christ our Lord. This is perhaps the most condensed passage in all S. Paul's writings. It is consequently almost impossible to give an inter- pretation with confidence. The fundamental thought appears to be to establish the universal range of the power of the Gospel, as answering to the universal range of sin and man's need. The universality is then based in each case on the relation of the whole race to one man. As regards sin, its universality is related, in a way which must be called obscure, to the connexion of the race with Adam ; their humanity is derived from him ; and his fall has its results in them ; this seems rather to be concluded from the observed fact that all came under the sentence of death pronounced on him for his fall, than upon any theory that in some sense they sinned in him ; they died (15, 17) because of his sin, but also they sinned themselves; it was the death rather than the sin that they inherited, and individually they justified, so to speak, the verdict of death by their own sin. What they inherited was a nature liable to death; they made it, each for himself, a sinful nature. Note that it is not said that men sinned in Adam or because Adam sinned; but that man died because Adam sinned; death established the mastery thus initiated because men also sinned. At last the vicious series was broken: one Man broke the universal practice of sin, enacted righteousness and by so doing brought within the reach of all men justification, as God's free gift, and a power to realise that justification in their own lives, a power which brings life because it is His own life imparted to them. Thus is the sovereignty of the favour of God established instead of the sovereignty of sin and death. The relation to the one Man, in this case, is a relation of imparted life, as in the former case it is a relation of entailed death. In each case the entail is realised for each person by his 6 12] NOTES 85 own act : in the first case, by an act of sin ; in the second case, by an act of faith. The Second Adam broke the entail by the fact that He did not sin (v. 18) ; and that condition He imparts by com- munication of His own hfe. See Additional Note, p. 210. The analysis of the structure is this : the anacoluthon in v. 12 is due to the interruption of the intended statement of the universality of xa/>ts and ^w-^, by the expansion of the thought of the sway of death. The completion of the original idea is then undertaken in vv. 15, 16, 17, but only by noting certain qualifications of the parallel which is to be drawn ; then, v. 18 f., the parallel is finally stated. Sk^tovto. The Christian state being as described in vv. 1 — 11, it follows that God's act in the Gospel has a universal range. 81* €v6s dvOpwirov r\ dfjiapTfa k.t.X. Adam's sin, by the mere fact, brought sin into the world of created humanity ; sin was no longer a possibility but a fact. Kttl 8ui rfjs djt. 6 Odvaros, the death we know : death as we know it came into man's experience by the act of Adam. The question is not raised, still less answered, whether without sin man's nature would have been liable to death ; S. Paul is dealing with our ex- perience of death and its natural associations, alike for Jew and Gentile, aS the destruction of life and separation from God. It was sin which gave death this character, and this character, reinforced by the sins of men, led to the tyranny of death over the human spirit. It appears therefore that S. Paul is not distinguishing between physical and moral death, but regarding death as a fact in its full significance in relation to the whole nature of man. See p. 218. Kal ovTws. Kal is the simple conj. and the clause is part of the wo-Trep sentence, not the apodosis ; that would require oiirm Kal. 6 6dvaTos 8tijX0€v. The primary stress is on the universality of death, initiated by one sin, reinforced by sin in every man. The universality of sin has already been argued. The order throws stress on els IT. d. The aorists are ' constative,' they *' represent a whole action simply as having occurred without distinguishing any steps in its progress"; Moulton, p. 109. €<|> (S TrdvTcs TJ|j.apTov. These words must be taken strictly ; the range of death included all men because all sinned. The death, which received its character from Adam's sin, retained its character because each and every man in turn sinned. All principles of in- terpretation require us to take sin here in the same sense as in ch. i. 18 f. There it is clear that sin involves conscious neglect of knowledge of God and His Will, in however elementary a degree. 86 ROMANS [5 12— It is an individual act against light. To suppose that h 'Addfj. is to be supplied, is to suppose that the most critical point of the argu- ment is unexpressed. €<|> $ = *on the ground that'; of. 2 Cor. v. 4; Blass, p. 137. 13. axpt 7%y that the generosity and marvel of God's free favour may be multiplied by increasing the demand upon it. 2. otrivcs, the appeal is to the character of the Christian — ' seeing we are men who...'. &ir€6avo|uv definitely refers to baptism as explained vv, 3 f. r-g d)iapTk9L = our sin, the state of sin in which we were; cf. Gal. ii. 19. 3. x\ d-yvociTc, vii. 1 only; cf. ojJ di\(a v. dyvoeiv i. 13, xi. 25; 1 Cor. X. 1, xii. 1 al. ; as always, appeaUng to an admitted principle of Christian instruction. It has been suggested that here and in 1 Cor. xv. 4 we have a refer- ence to a primitive Baptismal Confession of the Death, Burial and Resurrection. See Clemen Erkldrung, p. 172. cPairrCo-Or^fiev, only Evv., Acts and Paul. With els Xp. only here and Gal. iii. 27 : = were brought by baptism into union with Christ: this community of life is the fundamental thought of the passage, as determining the natural and necessary character of the Christian life. els Xp. *lT]vTot, here only N.T. Cf. ^fKpvros, James i. 21. =if we have been born {yeyovafiev) with a (new) nature characterised by or wearing the likeness of His death. The new nature is stamped with the like- ness to Christ's death, as a death to sin ; the idea is expanded in V. 6. o-vfjL<|>. = • of one growth or nature with.' Y67dva|X€v, cf. xvi. 7, i. 3 ; James iii. 9. 6(j.ot«(Jia, cf. viii. 3, Phil. ii. 7, implies true assimilation, but of things different. There is that in the Death of Christ which transcends the capacity of men, yet the life of the redeemed man is truly assimilated, in its degree, to that Death. R. V. supplies auT(} and takes t(} o/jl. as instrumental ; possible but not quite natural. dWd Kal K.T.X. = dXXd Kal (T^fi(l>vTOL ry 6/x. ttjs dv. kcrbfieda : explained by v...\a.piv. The contrast is the keynote of this section: from the point of view of ethics, the Christian state is a state of grace, that is, a state in which man is the object of God's free favour and recipient of a new power of moral action, not a state of law, that is, a state in which man receives a revelation of God's will, but not the power to fulfil it. The statement of the contrast leads to the question of what freedom from law means, and that to a fuller account of what subjection to law means (c. vii.). 16 — 23. These verses, starting from the contrast just stated, describe the same conditions as in vv. 1 — 14 but from a slightly different point of view; there the two states of man have been described; here the two activities of the human will. What demand is made upon us as self-determining agents by this new condition of things? The answer is — a twofold demand; first to apprehend our true position, secondly to act upon it with the full purpose of 6 16] NOTES 97 will. The release from law is not a licence to sin but an obligation to free service. tC ovv\ as ri ovv ipovfiev ; v. 1. djJiapTi]cra)[i€v, are we to commit sin, i.e. by definite acts? As sin may not be used to multiply grace, so it cannot be even used because grace has taken the place of positive law. The question is really raised whether the Christian has any law to which his life must conform, and, if he Has, what kind of law? 16—23. These verses answer the question put in v. 15. The com- plexity of the passage is due to the fact that S. Paul wishes to explain that the Christian life is subject to law, but that the subjection differs from that of the Jew both in the character of the law and the nature of the subjection. (1) This new law is not a code of- precepts but God's righteousness revealed in the life of Christ: the life of Christ is the model to which the Christian life must conform. And that, not merely because it is an external standard, but because the living Christ is the source, and naturally therefore determines the character, of the Christian life. This thought gets full and fearless expression in viii. 2, 6 vdfios rod irveifKno^ ttjs ^cjtjs iu Xp. *I. : but by that time the true place and character of preceptual law have been expounded, and there is no longer danger of confusion. (2) The nature of the subjection corresponds to the nature of the law : it is a whole-hearted self- surrender to God and to the life which embodies and reproduces, in those who so offer themselves. His righteousness. viraKoirj here is very closely allied to TriaTLs, and might almost be described as * faith in action ' ; cf. iriarLS dC dYaTnys ivepyovfjihrjf Gal. V. 6. It is this complexity of the subject which occasions the inaccurate antithesis in v. 16; the parenthetic explanation of vv, 19 — 21, and the multiplication of phrase (uTra/co^s, diKaio(ri!^vr)s..,Tijirov...0€$ (22)). 16. ovK o\I8aT€ oTt, appeal to recognised principle. «, neut. : the case is stated as generally as possible. els 'uiraKOTiv=with a view to obeying, for obedience — the proper attitude of the dovXos, TJ viraKOTJs els SiKatooTJvqv, the antithesis fails: we expect rj diKaio- aijpTjs els ^(a7]v. The reason for the change appears to be that the latter phrase could not yet be used without risk of misunderstanding: 5ov\oL 5LKaLo<7}jvr)s els ^(arjv could be fully accepted by a Jew as describing his state under law : consequently it is necessary to bring out the meaning both of tiraKo-f} and of 5t/caio(Ti5v^ ; and this is done first by substituting these words, in spite of the inexact antithesis ; and then by explaining their meaning in 17—18. ROMANS G 98 ROMANS [6 16 - viraKOT)$. Consequently the gen. here is not objective after SoOXot but descriptive = slaves who obey. els 8iKaioo-vvT]v, with a view to righteousness — to secure and main- tain righteousness. Bighteousness here as generally = God's righteous- ness as revealed in Christ and made known in the gospel. Hence it can be used alternatively with ri^ ^e' ^5t5dx^>7re. The 'model' in question is 6 xpt(rT6s : the new righteousness being God's righteous- ness revealed in the character of the Christ : as Jesus ascended, He is here regarded not so much as the Master who claims, but as the personal Pattern^who guides, the obedience of the surrendered life. This description of the object of obedience is therefore in line with the others {dLKaioavp-Q, 18, 19, Becff 22). For tvttos as a personal model for imitation cf. Phil. iii. 17; 1 Thes. i. 7; 2 Thes. iii. 9; 1 Tim. iv. 12; Tit. ii. 7; 1 Pet. v. 3. irap€8oOT]T€. The correct interpretation of tt^ttos makes the use of this verb natural— they had been handed over, in their Baptism (aor.), to a new kind of life ; i| in thought to i^airTlaOrifjLejf els XpiardUf V. 3. Cf. 2 Cor. iv. 11. 18. l8ovX«0TiT€ Tin 8LKaio* ols - eKdviav i* oTs, from those things at which.... Kapirov here = the results of their slavery — so 6\f/uvia—x^P''^f^0' » iii the one case earned and paid, in the other not earned but given. 22. 8ouXa)64vT€s 8^ tw Ocw. The fullest expression of the service into which they have been brought. ^X€T€. You bear your proper fruit ; or perhaps imper. ; cf . v, 19. N. the present of continued action. 23. TO x^piofF^O" The concrete instance of God's xc^pts- €V Xp. With f. at. as V. 11 : for the full name cf. n. on v. 21. N. refrain again. G2 CHAPTER VIL (1) Your experience of human laws helps here : you are aware that law rules a man so long only as he lives — for instance marriage binds the wife during the life of her husband ; but after his death she is free to marry another. (4) So you were under the law, but you died with the Christ, by the death of His Body, and that was a death to the law, so that you became united to Another, to Him who was raised from death just in order that (in Him) we might bear fruit to God. (5) For when the flesh was the condition in which we lived, the sinful states which we experienced under the influence of the law were so operative in our members that we bore fruit only for death, (6) but in our present condition we have been freed from all influence of the law, we are dead in respect of that character in which we were held under its influence, so that we are now rendering our due service under the influence of a fresh action of spirit and not by an antiquated action of Hteral precept. A new illustration enforces the argument of the preceding section that freedom from law does not imply freedom to sin. There is a change of allegiance which has its analogue in human laws. The change chosen as an illustration is that of the law of marriage. This suggests not only allegiance but a union which is productive of offspring. The old union is of the self with the flesh or the ' old man ' ; under the influence of law that produced sin : the new union is of the self with Christ ; it has been brought about by the self sharing the death of Christ, and consequently becoming united to His risen Life: this union involves as its product service to God under the inspiration of a fresh spirit. The progress in the main argument is in this emphasis on the new life as in Christ, developing vi. 11, 23. If the illustration is to be pressed, the conception must be that there is a persistent self, first wedded to a nature of flesh and, under law, begetting sins; then that nature dies, the self is freed from it and its law, and is wedded to Christ. In this union it brings forth the new fruit. So in vi. 6 it is not the self, but the old character that was crucified with Christ, 'we,' 'ourselves,' were set free. There is a 7 5] NOTMS loi distinction between the self aild the'charastsi: whicd^tlie eejtf* assumes whether 4u aapKi or iv irveOfMaTi," Of. Gifford and S. H., aliter Lft. 1. vofjiov. Quite general— not Roman or Jewish, but a general axiom of law. 6 v6(j.os=the law under which he lives, whatever it be. 2. KaTtipY-qrai d-iro. Cf. Gal. v. 4 : has been made, so to speak, non-existent as regards that law and so freed from it. 3. \pr\ii.aria-€if Acts xi. 26 only = will be called; cf. Wetst. yivTi\rai dvSpC. Cf. Lev. xxii. 12 ; Buth i. 12 f. Tov |i.TJ ctvai. Cf. vi. 6 note. 4. €0avaT«0T|T€, you were put to death, i.e. your former nature was slain but you yourselves survived to enter upon a new life, free from that law which bound the old nature, but with its own character- istic obligation, edav. corresponds to KaTripyT]Tai of v. 2. See vi. 8 n. 8id TOV op)i.i]v. . .Xapovo-a, * having got a handle.' d(|>opfji'n = a starting point, base of operations, opportunity, r\ d^aprCa throughout the passage is treated as a concrete force or power. It is remarkable that S. Paul comes as near as possible to personifying the conception of sin, but does not actually use the idea of a personal author of evil : he here limits his account strictly to the analysis of actual experience; cf. S. H. p. 145. See Additional Note, p. 218. Std TTJs ^vtoXtjs. Closely with d0. X. : the positive command (^. = a particular law) was the opportunity ; cf. iii. 20, v. 20. The order of the phrases is due to the necessity of emphasising the manner of sin's entry into experience ; diit t, i. is here unemphatic. h €jiol. S. Paul analyses his own experience as typical. KaT€ip7d tj/jlQv : in us as renewed in Christ. Tots p.!] K.T.X. Not = if we walk, but in us in the character of men whose principle of conduct is regulated not by flesh but by spirit. A summary description of the true life of man, seen and made possible in Christ. Kard o'dpKa...KaTd -n-veOpa. This antithesis at last becomes ex- plicit, and is developed in vv. 6 — 8. In vii. 25 the antithesis was vovs and adp^ ; here, when it is more a question of the roots of action, it is irvev/jLa and povoi)(riv. ^povuv rd tlvos = to adopt a man's interests as your own, to side with him, be of his party: so here, not = have fleshly thoughts {a-apKiKa (ppovovpres), but side with the flesh, make its aims, characteristics and interests their own; of. Mt. xvi. 23 II Mk viii. 33 only. It is just this giving flesh its wrong place in the mutual relation of the elements of man's nature which makes it the instrument of sin 6. TO po'vT]p,a. Almost = the policy, the leading idea, of the flesh when isolated and uncontrolled, i.e. of man as merely earthly. Only in this chapter. 7. TO p. Tiis o-apKds ^x^pa €ts Ocov. As before, it is the flesh as usurping and absorbing man's whole interest which is in question, not the flesh in general. 8. 01 €v o-apKl 6vT€s, those whose being is wholly involved in flesh, not = those who are living in this passing life. 9. vp.€is 8^. Spirit, not flesh, is even now the atmosphere and inspiration of the Christian life. €v irv€vjiaTi. The human spirit (as shown by the contrast with adp^), which, in Christians, has become the channel or vehicle on and in which the divine Spirit works, ttv, is that element in human nature by which man is capable of communion with God ; and that communion reaches its culminating point when it is mediated by the life in and of Christ : then the Spirit of God not only speaks to or influences occasionally but dwells in the human spirit ; and this is re-created, becomes new, as the spirit of the life in Christ Jesus ; of. Joh. iii. 34. Cf. S. H. irv€vp.a Qiov \\ wvevfjia Xpta-Tov || XpL€iX^Tai. Still debtors, but under a new allegiance. Cf. Gal. V. 3; Mt. xviii. 21; Lc. vii. 41. 13. |A€XX€T€ diroOvijcrKeiv. The periphrastic future of the durative present — you will continue in or be in a state of death ; airodaveiade = you will die, of the single event; cf. Moulton, p. 114; Burton, § 72. Consequently the reference is the same as in vii. 10, 11. 6avaTcn)T€. Sc. dtcL aiMaprlav, v. 10 ; the durative present. Cf. v^Kpwffis, 2 Cor. iv. 10; veKpovv^ Col. iii. 5, ct. aor. vii. 4. tcIs irpctjcis Tov (r(op.aTos, in a bad sense, because of the j| /caret o-dp/ca, and in antithesis to irvev^a: the body's practices independent of spirit are bad. 14. oo-oi 7dp. You must do this, for only if so led by God's Spirit, are you true sons. 15, 16. Parenthetic, enforcing the description of Christians as sons. 15. €Xdp€T€. Again an appeal to baptism. •rrdXiv. Though still 5oOXot in a true sense (cf. vi. 18, 19, 22) the spirit in which they serve is not a spirit of slavery but of sonship. irv. 'uio9€0TJvai. A periphrasis for fut. part, but em- phasising the certainty of the event. diroK. aor. refers to the final revelation; cf. GaL iii. 23, 1 Pet. v. 1. ii8 ROMANS [8 18— els -njicts. Cf. ^ly i. 18 ; h Gal. i. 16 : ch implies the shedding of the glory upon us from an external source : for the thought cf. 2 Cor. V. 2. 19. Yctp introduces the expression of the wide range of the future revelation. diroKapaSoKCo. Phil. i. 20 only, Lft. The suhst. seems not to be found elsewhere = concentrated expectation (cf. aTro^Xiireiv). Ttjs ktCctcws. Of the physical creation, cf. Giff. The renovation of nature was part of the Jewish Messianic hope. It is essentially the hope of the restoration of the state of nature before the Fall, when the earth was cursed for man's transgression. Cf. S. H. p. 210, ref. Isa. Ixv. 17—25, Enoch xlv. 4, Schiirer E.T. ii. 2, p. 172 f. The remarkable, and perhaps unique, feature here is the suggestion of an almost conscious participation of nature in the ' larger hope ' ; and the interpretation in this sense of its movements and strife and waste. If we are right in understanding the passage so, it is an anticipation of a very modern kind of sympathy. Cf. Edersheim, ii. p. 441 ; Stanton, J. and Gkr. Mess., 310 f., 350 f. TTJv d'rroKdX\4iv t. v. t. 0. Cf. Lk. ii. 32, 35 ; 2 Thes. ii. 3 f . only, of persons other than divine. It is the climax of the (pavipcoais described in 2 Cor. iv. 11, iii. 18, when the veil shall be removed, all the disturbing influences of earthly conditions and judgments, and the true sons of God stand out in their true light. That mani- festation will bring the * new heavens and the new earth,' to which all the strife and movements of nature tend. 20. TJ -ydf |MiTat6TT]Tt = the parposelessness, futility which the world of nature exhibits, until the conception of nature is itself brought under the larger conception of God's eternal providence. virmyi]. Prob. ref. Gen. iii. 17, 18. 8itt Tov v'iroTd|avTa=for the purposes of Him who so subjected it; cf. on V. 10, Heb. ii. 10. S. Paul here connects the actual condition of nature with the Fall, as he does the actual condition of human nature in c. v., no doubt in dependence on Gen. iii. 17. €<|>* IXirCSi with vireTdyT}. The subjection to vanity is a common- place : the novelty here lies in the vision of hope. 21. oTt Kal avTij -q kt. Not man only but the natural creation with him will be set free. TTJS 8. rr\s <|>0. = r^s /xaTaLdrrjTos. N, the echo, but in a different sense, in 2 Pet. ii. 19. <|>0opd, in St Paul chiefly or always physical, in 2 Pet. generally moral, occurs only in Bo., 1 Co., Gal., Col. and 2 Peter. aev0€pCa. Cf . Gal. iv. 23 f. 8 24} NOTES 119 rfis 865t]s t. t. t. 9. 56^a almost = dTro/cAuj/'ts, but describes the character revealed rather than the process of revealing : = the true character manifested fully, )( 0^opd 1 Cor. xv. 42. T^Kvwv, ' children,' as one in character with God in Christ, cf. above 17. 22. ol'8a|j.€v. The appeal to common experience. crvvo-T. Kttl o-vv(i>S. ovs K.T.X. = to share in the character which is exhibited in His Son, as Incarnate. orv[X|jL., cf. 2 Cor. iii. 18, Phil. iii. 10, where the character is described as in process of development; and so perhaps Gal. iv. 19. In Phil, iii, 21 the reference is to the consum- mation of the process. cIkwv, cf. 1 Cor. xv. 49, 2 Cor. Z.c, ct. supra i. 23. The reference is to the true human character seen in Jesus, the Incarnate Son : man is meant to make that character his own under his present conditions by gradual growth, for complete achievement in the end. tou vtov because it follows upon the relation of children. Consequently the likeness is also a likeness of God ; cf. Col. iii. 10 ; Wisd. ii. 23, and there is an underlying reference to Gen. i. 26. CIS TO €tvat a. That He, as firstborn, might have many brethren. God's purpose is to people His household with children, brothers of the Son. irpwTOTOKov. Cf. Lk. ii. 7 ; Col. i. 15, 18 ; Heb. i. 6 ; Rev. i. 5 ; for a kindred idea cf. Heb. ii. 10. On the word cf. Lft on Col. I.e. The question whether irp. is used in reference to the eternal nature of the Son, or to His resurrection, does not arise here ; as the stress is on h IT, d5., not on Trp. The word, however, is an important link with Col. 30. iKciXccrcv. Of the stage in which God's purpose is first made known to the individual, in the call to be a Christian heard and, in this case, obeyed. A favourite idea in S. Paul and S. Peter ; of. i. 1, 7. 8 39] NOTES 123 ISiKaCcixrcv. Justified sc. in answer to faith, as they are ol d7a- 7rcD;/res r. d. €86|a(r€v. This is generally taken to refer to the final glory of the future state, of. 19. But the aorist is a difficulty, and is not satis- factorily explained. 2 Cor. iii. 18, iv. 11 show that even under present conditions there is conferred upon Christians a * glory ' or manifesta- tion in them of God, which is plain to those who have eyes to see. It is the * glory ' of the regenerate life in Christ, the manifest working in them of the Spirit, the earnest and promise of that future state. This passage is full of the ideas of 2 Cor. iii. 4 — iv. 12, and we may therefore without hesitation interpret edo^ao-ev by the help of that passage ; cf. Joh. xii. 23, xvii. 1 : and n. 1 Pet. ii. 12 (for the effect upon others) and esp. above iii. 23 n. ; so = (rvfiiJ.6p?7. = *I raised thee from thy sickness.' Pharaoh is cited as an unwilling instrument of God's mercy : in his case and person the purposes of God's mercy and the revelation of His character (6vo/jLa) are secured, although the process involves for him a * harden- ing': that is due to his attitude towards God's purpose. 18. otkXtjpvvci. Cf. Exod. vii. 3, 22 al.: the only place in N.T. where the hardening is directly attributed to God. Cf. Acts xix. 9; Heb. iii. 8 al. The ' hardening,' which is immediately the result of man's own attitude, is so by reason of the conditions imposed in creation on man's nature and consequently is an act of God; cf. i. 24, xi. 8. 19. €p€is p.01 ovv K.T.X. You will say to me. In this case what room is still left for faultfinding ? If men are thus appointed to be instruments of God's use whether for mercy or hardening, how can they be responsible? how can God find fault? The answer is, on the one hand, that the question cannot be properly raised by man as against God, because man has to accept the conditions of his creation, and on the other hand that the revelation of God's wrath is itself 12 132 ROMANS [9 19— turned by the patience of God into a revelation of mercy. The answer does not seem to us sufficient, for it still leaves the fundamental point unsolved — why are some men to be the subjects of the revelation of wrath in order that the mercy may be revealed in others ? If moral responsibility is to be maintained, the cause of this difference must be seen to lie in the man himself. But this is not brought out until we get to V. 31 where the cause of Israel's failure is named as want of faith. Can we use this particular instance to interpret the whole argument? If we are meant to, it is strange that it should be left so late, and unapplied to the general problem. The reason for this perhaps is that S. Paul's mind is really absorbed in the particular problem of Israel, and does not attempt to elucidate, perhaps did not feel the weight of, the general problem. See Add. Note, p. 222. T$ •ydp povXtjjiaTi k.t.X. The question assumes that the hardening is the primary purpose of God. The use of the term PovXTjiia slightly exaggerates the statement tv d^Xei k.t.X. ; /3oi5Xo/Aat involving *' volition guided by choice and purpose; ^^Xet expressing the mere fact of volition" (Hort, James, p. 32): but the distinction cannot be used to help the situation here. dv0^0a(r€v did not reach; cf. 2 Cor. x. 14; Phil. iii. 16. Only in 1 Thes. iv. 15 does the idea of anticipation certainly occur. 32. SidrC; ^q. oi)K ^(pdaaev. oTi. Sc. idibJKev. «s €| ^p-ywv = with the idea that they could attain by starting from works. T$ XC0<{) Tov IT. Allusion to Is. viii. 14, LXX. \lOov TrpocrKojULfia. The sense in Isaiah is that the Lord of Hosts will be a sanctuary for Israel if they trust in Him: they will not then find Him as a stone to stumble against. The absence of faith makes Him so. 33. Is. xxviii. 16, LXX. with Xi^. tt. k. it. 6aoi. The personal appeal emphasises the depth of his feeling. i) |i^v €v8oKCa. fih suggests a contrast between S. Paul's desire and the facts as he is forced to see them. €v8oKia = purpose. Cf. 2 Thes. i. 11; Phil. i. 15, in which places the idea of purpose involved in goodwill is clear ; so probably Phil. ii. 13. The proof of this purpose had been given by his habit of preaching first to Jews, and by his incessant efforts to keep together the Jewish and Gentile sections of the Church. Kap8Ca involves will (2 Cor. vii. 3, ix. 7) and intelligence (Eph. i. 18, iv. 18) as well as affection. €jJL'ns = my whole heart. r^ 8eif](rts. The genuineness of the purpose shown not by acts only but by prayer. els oroirr]p(,av =^tva awdGxjLv. Sc. ^(ftIv. 2. tiiXov. In a good sense ; cf . Joh. ii. 17 ; 2 Cor. vii. 7, 11, ix. 2, xi. 2 only. 138 ROMANS [10 2— ov Kar' €'irC'Yv« explains why this submission was re- quired. tAos vbfxov =B.n end of law, as an instrument of righteous- ness. Law promoted righteousness by revealing God's will and awakening the moral consciousness. That dispensation was ended by Christ, in whose Person and character God's will was fully re- vealed, and who at the same time, in His communicated life, gave the power of fulfilment to all who trust in Him. He thus also fulfils law, both as a revelation of and as a means to righteousness. But the special point here is that He ends the dispensation of law. vofjLov. The particular reference is of course to Jewish law : but it is stated comprehensively in accordance with S. Paul's view of Gentile conditions. €ls 8iKaioo-vvTjv = as regards righteousness, or for the purposes of righteousness. iravrl tw it. Cf. i. 16 — the new condition marks the universality of the effect. 5 — 15. The reasonableness of such a submission is shown, and the relation of Christ to law explained, by the contrast between righteousness when sought as result of law, and righteousness resulting from faith. For the former S. Paul quotes Moses as laying down authoritatively that such righteousness can be attained only by complete obedience to law ; and that has been shown to be so difficult as to be impossible (cc. iii., vii.). For the latter S. Paul, while using 0. T. language, does not quote it as authoritative, but freely adapts it to his purpose, using it because it is familiar and on his general 10 9] NOTES 139 principle of the fundamental unity of thought in 0. T. and the Gospel ; cf. S. H. for a full discussion, 6. 6 iroiTfJo-as K.T.X.=Levit. xviii. 5, LXX. (a). The stress is on 6. IT. he that has done it, and he alone. €v avrrj, * by it.' 6. 1] 8^ €K IT. 8. A personification, a dramatisation of the appeal of the Gospel to man, to make plain the nature of the demand made by it, in contrast to the demand made by the Law. The demand of the Gospel is not for impossible effort, but for trust and confession. Note that S. Paul finds faith-righteousness already included in 0. T. teaching ; cf. iv. 13 f. ; Giff. on v. 10. |jLii clVVis K.T.X. The allusions are to Deut. xxx. 11 f. The questions, which are set aside, embody the hesitations of the man who supposes that the facts, on which this righteousness is based, are dependent upon human activity, whereas they are the accomplished acts of God in Christ ; and what is demanded is trust in Him who has done these acts, and confession of His Lordship. TovT ^oTiv. Simply explanatory = that is to say ; so in vv, 7, 8. XpwTT^v KaTaYaYciv-.-lK v€Kpttv dvaYa-yeiv. The reference is to the Incarnation and Resurrection. These are the fundamental acts of God by which His righteousness is revealed, and made possible for man. The fact that they are God's acts determines the human condition of righteousness, namely, faith in God through the incarnate and risen Son, and consequent confession of Him ; cf. Phil. ii. 1—11. 7. T-qv oCpv loses its character of grace, cf . iv. 4. 7. ri ovv; sums up the argument : Israel missed its aim ; but not all Israel ; the select remnant gained it ; the rest were blinded ; cf. ix. 31. €Tr' oo-ov [i^vovvK.r.X. The particles must be separated. ovv = well then, introducing what he has to say to Gentiles. |i^v finds its antithesis in 5e, v. 17. His stress upon the mission to the Gentiles does not prevent him seeing their real position. There is still the note of apologia : from ix. 1 he has been defending his position as apostle of the Gentiles ; and here he completes the defence. Hence the emphatic iyd). !' oo-ov, so far as I am...; the description does not exhaust the meaning of his office ; it has a bearing upon Jews as well. kQvav dirdo-ToXos. This seems to be the only instance in N.T. of the gen. after dir. describing the persons to whom the apostle is sent. TTJv SiaKoviav. Of the apostolic office; cf. 2 Cor. iv. 1, v. 18; 1 Tim. i. 12. 8o|d^«. Cf. Jo. viii. 54 ; Heb. v. 5; Eev. xviii. 7 = magnify. The ROMANS K 146 ROMANS [11 13— Apostle may magnify his office, for the purpose which he states ; but this must not lead his converts to exult over the excluded (/caraKaoxw, V, 17). 14. irapa^-qXcoo-w. Another echo of x. 19. 15. axoPoXii, Acts xxvii. 22 only. vv. 15, 16 are parenthetic, justifying the statement of purpose in 14 and repeating the idea of 12. KaraXXaYTJ koo-^v. Of. v. 10, 11 ; Eph. ii. 12 — 16, and 2 Cor. v., 18, 19. KaraW. verb and subst. only in Rom., 1 and 2 Gor. (dTTo/f., Eph., Col.). 11 Trp6(r\T)(x«|/is. The reception of them (see Hart, Ecclus, p. 302 ; cf. 1 Sam. xii. 22). Xiay\ Ik v6Kp«v = life after death : the sharpest contrast that human experience affords. In what reference ? It must include not merely the recovered Israel but the reconciled world. It seems therefore to point to the final consummation at the second coming, cf. viii. 18 f., and esp. Acts iii. 19 ff. , where the repentance of Israel is the necessary preliminary of that coming ; cf. 1 Cor. xv. 28. So S. H., who point out the same reference in i. 26. It explains then the irbaip fxdWov of v. 12. 16. €l B\ if) dirapxij, k.t.X. The metaphor is from Numbers xv. 20, 21. ayla in both clauses is used in its technical sense of consecrated to God's use, without immediate reference to the character of the thing or person consecrated : but the consecration shows the true destiny of the thing consecrated. The verse gives the ground for the hope of a 7rp6(T\7)fi\pLs of Israel. The consecration of the firstfruits, of the root, involves the consecration of the whole organism. It is not annulled by the lapse of some members. New members are brought in by the mercy of God; but this does not exclude the possibility of the recall of those who fell away ; such is the resourcefulness of the mercies of God. Thus airapxh and pi^a= the patriarchs (cf. S. H. and Giff.) ; the . Give up these high thoughts of yourself; school yourself to the humility of fear ; cf. 1 Tim. vi. 17. 22. K8€ ovv. This being so observe how in God there is both goodness and severity, meeting in each case the position taken by man. Ihi^ only here w. accus. N. the absence of articles. lirtjiivTis. With dat., vi. 1; Phil. i. 24; Col. i. 23 ; 1 Tim. iv. 16 only. He says ttj xp- iiot rj iriaTei to emphasise this absence of all merit and the need of dependence on God's grace exclusively ; the thought of irlarei is included in iinjuLevrjs. iireX, otherwise ; cf. xi. 6. 23. As the Gentiles came to share in the hope of Israel, so fallen Israel may share the hope of the redeemed Gentile. He now explicitly declares his hope for Israel, hinted in v. 12. Swaros 7ap k.t.X. The same power which grafted the Gentile branches can graft again the broken branches of Israel, and indeed (24) the exercise of power is less, as they naturally belong to the stock. 24. €K TTJs Kara <|>. dvp. From the wild olive to which you nattirally belonged. So irapn <|)vp, has special reference to plans devised for effecting their salvation : they must take God's plan, not find one in their own imaginings ; cf. xii. 16 1 Cor. iv. 10. There is nothing 11 28] NOTES 149 quite parallel in the use of the verb ; but of. Cas Kal yvaCa is attributed to God by S. Paul with special reference to the wisdom with which the divine dispensations are ordered for the execution of His purpose, especially in the culminating dispensation of the Gospel, the means taken for the redemption of man from sin. II 5t' avTov, 36 ; cf. 1 Cor. i. 19 f., ii. 7; Eph. iii. 10 ; Col. ii. 3. This is in accordance with the current use of the word, which applied 152 ROMANS [11 33— specially to the philosophy of conduct, rather than to metaphysical speculation. Kttl -yvwo-cws. Knowledge of what men and things really are, the necessary basis of ao^ici as thus used. This is probably the only place where the subst. is used of God's knowledge, cf. Acts i. 24, xv. 8, nor is the verb commonly so used ; 1 Cor. iii. 20 ; 1 Joh. iii. 20 (1 Cor. viii. 3 ; Gal. iv. 9 ; 2 Tim. ii. 19, slightly different, cf. viii. 29 n.). The thought seems to be of that complete knowledge of the nature of man and the issues of action which the wisdom of His dispensation reveals; so 1| els avrbv^ v» 36. Ocov. The absence of the article emphasises the character of God as God. dv€|€pavvT)Ta. Cf. 1 Pet. i. 10 i^TjpaTuvrjaav ; the simple verb not uncommon in N. T. (Jo. Pa. Pet. Bev.) ; an Ionic word preserved in Trag. and revived in the Koivf) ; cf. Milligan Pay. 139 : on the form ipaw' for ipevv- cf. Thackeray Gr. i. p. 78. This adj. in Pro v. XXV. 3 Symm. =that cannot be completely probed by searching; cf. dveKSti^^ros 2 Cor. ix. 15, v. Nageli, p. 23. TO. KpCfiara. Cf. ii. 2 ; Jo. ix. 39. His judgments have been the subject of these chapters. dv€|ixvCaoC. The appeal is to their realisation of their relation to each other and to the Father. 8id T«v ol. T. e. Cf. XV. 30 ; 1 Cor. i. 10 ; and esp. 2 Cor. x. 1. The compassionate dealings (plur.) of God enforce the exhortation : II *If God so loved us...,' * If then ye were raised with Christ... ' = This being God's attitude towards you, make the due response. 8id, see V. 3. olKTipfj.(ov. Cf. 2 Cor. i. 3. In O.T. the compassions of God are the basis of the covenant with Israel; cf. Exod. xxxiv. 6 ; Is. Ixiii. 15; Lk. vi. 36. The plural signifies the concrete instances of compassion in all the long history, cf. Ps. 1. 1 (LXX.), 2 Sam. xxiv. 14. They have been the burden of the preceding chapters. irapacTTTio-ai. Cf. vi. 13 — 19; 2 Tim. ii. 15, the only passages where it is the act of the man himself. Of others' action cf. Lk. ii. 22 ; 2 Cor. xi. 2 ; Col. i. 28 : of God's action, 2 Cor. iv. 14 ; Eph. v. 27 ; Col. i. 22. The sacrificial suggestion seems to be always due to the context, not to the word itself. ToL er«|iaTa v^jlcov. Cf. ffeavrdp, 2 Tim. I.e. ; ra /aA^, iavrotJSf vi. Z.c. For the thought, cf. 1 Cor. vi. 20. The body is of course more than the flesh : it is the organic vehicle or instrument (6'7rXa, vi. 13) of the mind or spirit which it uses for its own activities under present con- ditions of human life. This instrument is to be presented to God now for His use, and that involves a change and new development of the mind, which was formerly directed to using the body without regard to God. The body is not to be neglected, but used in this new service. And the reference is to personal activities in the social life. Qva-iav. Cf. Mk xii. 33; Eph. v. 2; Phil. ii. 17, iv. 18; Heb. xiii. 15, 16; 1 Pet. ii. 5 (with Hort's note). In 2 Cor. ii. 14 f. the word does not occur but the thought is closely similar. In all these 156 ROMANS [12 1— passages the conception is that the living activities of the man, in the condition of his life on earth, are devoted to service of God by service of man, as a thankoffering. The type of sacrifice implied is not the expiatory but the thanksgiving. The motive is given by the mercies received (5ia tCov oL)\ the method is the imitation of the earthly life of Christ (cf. below, vv. 3—21 ; Eph. I.e.). The ' sacri- fice ' is not negative merely, in self-denial and surrender, but positive, a willing dedication of self to service in the power of the new life. This is the force of the epithet. It is to be observed that this is the only sense in which S. Paul uses the word dvcria. ^tto-av. The offering takes effect not by destruction or repression of life, but by its full energy ; cf . vi. 13. oLYCav. Set apart and consecrated to God. T

ov.) is to test what is God's will for man both in general and in the particular details of life. The action of the mind is not con- ceived of as speculative, but as practically discovering by experiment more and more clearly the lines upon which the change of nature and conduct must work. The thought is expressed fully in 1 Cor. ii. 6— 16, esp. cf. vv. 12 and 16. Contrast supra i. 28. 8oKi|i.at€iv = to test or find out by experiment. ri TO d€XT]|jLa TOV 6€ov = what the will of God is for your new life; cf. ii. 18; Eph. i. 9, v. 17 ; Col. i. 9; 1 Pet. iv. 2. The apprehension of the will is essential to the true conduct of the new life. TO d'yaOov k.t.X. The will of God here as in ll.cc. means not the faculty which wills, but the object of that will, the thing willed (cf. Giff. ad loc); consequently these epithets are applicable: the object of God's will, here, is the character of the new life in detail, and this is good, as regards man's needs, acceptable, as regards his relation to God, and perfect, as being the proper and full develop- ment of man's nature. It is noticeable that here only in N.T. are any epithets given to t6 diX-q/ia t. 6. These two verses, then, summarise, in the most concise form, the practical duty which follows upon man's relation to God as described ; they describe conditions of the Christian life as it depends upon the power for salvation to be appropriated by faith : and introduce the detailed applications now to be made. 3 — 8. The connexion seems to lie in the emphasis just laid upon mind as the instrument of the formation of the new character. This leads to the charge to keep that mind in the attitude and quality proper to one who derives from God faith, by which he can use the given power, and in its use is bound by his relation to Christ 12 3] NOTES 159 and the other members of the body. These considerations (3) exclude all self-importance, enforce self-restraint, and (4 — 8) dictate the object, service in the one body, and therefore the quality and temper of mind in details of service. 3. ydp enforces the charge just given by a description of the right temper of mind for men in their circumstances. 8id TTJs X- » '0^ t^6 authority of ' ; cf. 1 ; 1 Thes. iv. 2, and perhaps 1 Tim. iv. 14 ; 2 Tim. ii. 2 : the accus. xv. 15 has a different suggestion. TTJs X- '^'HS So9. (xot. Cf. i. 5, xv. 15 ; 1 Cor. iii. 10, xv. 10 ; Gal. ii. 9 ; Eph. iii. 2, 7. His commission to preach the free favour of God to all, and his own share in this grace, authorise him to insist to every one of them upon its conditions; cf. Robinson, Eph.^ pp. 224 f. The aor. part, of course refers to his call. Travrl t^ ovti kv v. All Christians stand on the same level and under the same conditions, whatever their special gifts. v'7r6p<|)pov€iv. . .<|>pov€iv. . .orw<()pov€iv. ^povcTv here describes the quality (as vovs the faculty), not the object or contents, of thought or mind; cf. xi. 21, xii. 16; 1 Tim. vi. 17, and perhaps Phil. ii. 5. In all other places it is used of the object or contents as in Mt. xvi. 23:^Mk viii. 33 ; Acts xxviii. 22 : and freq. in S. Paul. i'7rep0/>. only here, (ppoveiv S. Paul only exc. ll.cc. auxppove'iy Pauline, exc. Mk v. 15 || Lk., 1 Pet. iv. 7. It is impossible to represent the play on words in English with ' the same epigrammatic point. The clue to the full thought is given by 1 Cor. ii. 16 and Phil. ii. 5f. The 'mind' of the Christian must reproduce, in his place and capacity, the *mind' of Christ, of whom he is a member. irap* o Set ({>pov€iv. Cf. the use of irapd with comparatives, Heb. i. 4, iii. 3, and also Heb. i. 9 aZ., infra xiv. 5. Set, as the subject of God's mercies and gifts. or(0(|)pov€iv = that sound habit of mind which holds to the realities of a man's position, and does not err either by excess or defect : used of sanity, Mk v. 15; 2 Cor. v. 13. ds t6 = up to the point of. The elements of this (r(a(f>popo(nji'rj. In Eph. iv. both lines of thought are combined. The difference of aim in the several passages accounts for certain differences of phraseology. €v €vl 'r]T€Cttv K.T.X. A very characteristic series of elliptical clauses. "What is the ellipse? The first member of each clause clearly describes a xctpto-A^a, the second member its manner of use ; the context demands that all these uses should be instances of tXa8€\fi)C(j. Cf. 1 Thes. iv. 9 ; 1 Pet. i. 22 (in LXX. only in 4 Mace). A recognised duty, therefore liable to formalities; this must be provided against by an eager feeling of affection as to real members of a family. iX6(rTop'yoi. Always of family affection ; so 2 Mace. ix. 21 aL Polyb. ah T^n TijjLJ. Cf. xiii. 7 ; Joh. iv. 44 ; 1 Tim. vi. 1 ; Heb. iii 3 ; 1 Pet. iii. 7, of respect paid by man to man. dXXijXovs irpoTj-yoviicvoi. We have to choose between (1) an un- paralleled construction = giving each other a lead; this requires the genitive : (2) an unparalleled sense * each considering another superior to himself.' Even if we take (1) the proper meaning would be ' taking the lead of each other,' which is the opposite of the evident sense. (2) assumes that the compound follows the sense of ^7ti(7^at = to hold, consider, rim tolovtov, the only sense in which the simple verb is used in N. T. except in the participle. This is supported by Phil. ii. 3 and Theodoret's irapaxiapeiria 5^ ^Kaaros tCov irpwreltav t^j TrAas. Chrys. wavers : (1) rb cera5i5oi5s, v. 8, as implying personal service; cf. 1 Tim. vi. 18. Tijv <|)iXo|€vCav 8i«KovT€s. Cf. ix. 30, 31, xiv. 19 ; 1 Cor. xiv. 1 ; 1 Thes. v. 15, al. This use confined to Pauline writings (inch Heb., 1 Pet.) ; not the mere exercise, but the active search for opportunity is implied. Hospitality, a recognised duty, is to be carefully culti- vated ; cf. 1 Pet. iv. 9 ; 1 Tim. iii. 2 ; Tit. i. 8. 1 66 ROMANS [12 U— 14. €vXoY€tT€ K.T.X. Cf. Lk. vi. 28 (Mt. v. 44); 1 Cor. iv. 12; 1 Pet. iii. 9. This clause inserted here shows that the order is not systematic. 15. \o.ipi{.v K.T.X. , for infin. = imper. cf. Phil. iii. 16, *' familiar in Greek, esp. with laws and maxims," Moulton, I.e. ; here used in prefer- ence to the participle perh. on grounds of eupliony. 16. TO avTo... , maintain that mutual agreement with each other which is the basis of peace ; cf . xv. 5 ; 2 Cor. xiii. 11 ; Phil. ii. 2, iv. 2. |ii] TO, v+. A potent source of danger to peace, tci v\|;. <|>p. = v'Tr€pp. irap* c. Prov. iii. 7 ; with parallel clause 47ri a§ aoopovs. Lk. XX. 22, xxiii. 2 only, direct taxes on persons, houses or land. tcXos of customs, taxes on trades. XciTovpYoC, of public service or office ; here as administering public functions committed to them by God : the connexion of the word with public service of religion is secondary. els avTo TovTo, to this very end, i.e. of securing social order and obedience, to {fTOTcuraecrdai. irpo(rKapT€povvT€s, absol. : cf. Acts ii. 46. 7. diroSoTc, pay as their due, oi)5^ yap x^P^^V tovto wolQv ' 6€CX€T€ in pres. = remain under debt to no man in any matter, except in love. cl |iij r6 oXXtjXovs ct-yair^v. aXX-qXcvs must be given as wide a reference as ixvibevi; love is a permanent debt (pres. infin.) that can never be fully discharged; cf. Aug. Ep, cxcii. 1 (qu. Lid.) "semper autem debeo caritatem quae sola etiam reddita detinet redditorem." This sums up all the teaching of xii. 3 — xiii. 7. 6 vdp a^aircSv k.t.X. This is the only way of fulfilling law, and this does fulfil it. Tov 2T€pov, Apparently used by S. Paul to give the widest possible extension to the principle : anyone with whom a man is brought into relation : it avoids vagueness (not -Kavras dp0p(Jo'jrovs or roi>s dWovs) by its individual note and bars all casuistry as to • the neighbour ' ; cf. Lk. x. 29. It is grammatically possible to take rbv ^repov with vbfxov (cf. Hort on James ii. 8 ad fin,) ; but the phrase would be strained, and the context (dWiJAous — rhv irXrinlov) is against it. v6^ov ircirXi^pwKcv. Cf. Mt. v. 17 : supra viii. 4 ; Gal. v. 14 and subst. V, 10. vofJios is quite general, though as the next verse shows the Decalogue is the crucial instance. itcttX. perfect, has by that continuing act fulfilled and does fulfil, not abolished or done away. 9. TO Yap K.T.X. , n. sing. = the injunction regarded as one, con- tained in the several hroXai following. ov jioix€V(r€is K.T.X. The order differs from the Hebr. text in Ex. XX. 13 ; Deut. v. 17 : follows the B text of Deut. LXX., as also Lk. xviii. 20; James ii. 11 ; Philo de decal.y Clem. Alex. Strom, vi. 16 S. H. N. the ninth commandment is omitted (but inserted in some MSS.). iv T$ \6yiii TovT«j) = in this saying of Scripture. dvaKe(|)aXaiovTai, is summed up and included. Eph. i. 10 only. dyairr^a-. t. tt. or. cos . , the weapons needed for the work to be done in the light; cf. 1 Thes. v. 6—8, where both thoughts are more fully expressed. Eph. v. 10 f. describes the warfare of the light. Taking V. 14 into account, we see that there is a reference here, as in 1 Thes. and Eph., to the Messianic warfare in which the Christian, as iv XpLdTt^, has to take his part. 172 ROMANS [13 13 13. «s €V r\^ip^ K.T.X. The conduct (irepiTr.) must befit the day and its occupations. 14. €vSv. The judgment which makes sins out of what are not sins. Both tempers are subversive of dyawr}. 6 Gcos ydp K.T.X. This implies the principle of the whole argument against the validity of the law for Christians : but in such a way as to assume that there is now no controversy on the matter. His admission to the body of Christ carried no such conditions. The aor. must refer to that admission in baptism. 4 (TV rCs d K.T.X. : the tables are turned: in judging him as a 14 7] NOTES 175. sinner thou art committing a sin of presumption, in judging one who is not accountable to thee. For the dramatic form, cf. 1 Cor. iv. 7 f. dXXoTpiov oIk. Cf. Lk. xvi. 13. oik. only here used of the relation of the Christian to the Lord, but cf. 8ov\os, and olKovbixoi of apostles, ohia of the Christian family. dXX. belonging to and therefore ac- countable to another master. o-Ti]K€t. Cf. 1 Cor. xi. 13: a present, formed from the perf. eVriy/ca (which is used for the present) probably to allow of emphasis on the durative action (as Kpa^w by the side of K^Kpaya ( =pres.)) ; cf. Moulton, p. 147, 248. Blass, p. 40 f., eft ypffyopelv, mainly found in imper.; cf. 1 Cor. xvi. 13 ; Mk iii. 31. 6. 8s ^\v 7ap K.T.X. A second instance is given — scruples as to the observance of days. Here it is almost inevitable to think of Jewish influence (cf. Col. ii. 16) : and all the more remarkable is the detached way in which the case is treated : as long as such observance is not made occasion for judging others, it is open to individual choice. KpCv€i — trap*. No exact parallel: = judges or esteems one day as superior to another for certain purposes : and perh. distinguishes one day from another. Cf. on xii. 3. irXT]po<|)op€£pov€i. Dat. to denote the person whose interest is affected, Blass p. 111. Anarthrous KJjptos is used (1) after O.T. as a name for God, passim, (2) of Christ, very rarely without the addition of 'I. or Xp. or both : and then only with a preposition (2 Cor. xi. 17 ; Eph. vi. 8 = Col. iii. 20(?); 1 Thes. v. 17) or in gen. after anarthrous subst. (1 Cor. vii. 25; 1 Thes. iv. 15; 2 Tim. ii. 24). There is no clear parallel to the use in this passage if we take k. as = the Lord Christ. So tr. to a master : he has a master to whom he is responsible and in view of whom he forms his opinion ; the master is Christ. See next verse. 7. ovScls 'ydp i^fxcSv k.t.X. None of us Christians. As Christians we all recognise our subordination, in living and in dying, to the one Lord. It must be assumed then that the particular rules a man makes for himself are made with that reference, and must be treated with respect by others accordingly. €avTT]|ji€Co-6a). The result of such an action would be that an evil character could be imputed to what is in itself good ; cf. ii. 24, iii. 8; 1 Cor. X. 30 ; 1 Tim. vi. 1. TO d'Ya0dv=your freedom, a good gained by your faith =^ i^ovala 1 Cor. viii. 9 ; ij yvCxris ib. 11. 17. ov -ydp K.T.X. No question of fundamental principle is raised ; you may suspend your freedom in such matters : for the fundamental matters are etc. ov ^ctp la-Tiv iq. p. T. 8. Cf. Mt. vi. 31—33, ib. v. 3 f. This is one of the clearest particular cases of the influence of the teaching recorded in the Gospels upon S. Paul's thought and language; cf. S. H. p. 381. Knowling, The witness of the Epistles, p. 312; id. The Testimony of 8. Paul to Christ, p. 316 f. ■q pao-iXeCa tov 0€ov. Here and 1 Cor. iv. 20 only does S. Paul speak of ' God's sovereignty ' as a present condition : in other places he speaks of it as a future condition, participation in which is dependent upon character formed in the present life ; cf. 1 Cor. vi. 9, 10, XV. 50 ; Gal. v. 21 ; Col. iv. 11 (?) ; 1 Th. ii. 12, 2 Th. i. 5. In Col. i. 13 the present condition is regarded as the sovereignty of His Son or Christ. The two conceptions are combined in Eph. v. 5 and 1 Cor. XV. 24 ; cf . Lk. xxii. 29 f. ; Joh. xviii. 36. (Robinson, Eph. p. 117.) On the meaning of the phrase = * government or sovereignty of God,' cf. Dalman, The Words of Jesus , E. T., p. 91 f. Dalman, op. cit. p. 135, points out " that the phrase (in Jewish literature) never means the locus of the divine sovereignty but the power itself in its present and future manifestations in the teaching of Jesus. The idea is closely connected with the * life of the future age,' and includes comprehen- sively the blessings of salvation." The use here regards the effect of God's government as already operative in those that are His and producing in them that condition of life which is a fit preparation for the future life when the ' sovereignty ' will be fully revealed. For 14 20] NOTES 179 the connexion of ^ jSao". r, 6. with diKawaijPT} in S. Paul cf. Sanday, J. r. S., I., p. 481. ppcoo-is Kttl uoorts, 'eating and drinking'; cf. Lk. xxii. 30. The Gospel gives a metaphorical description of the common life of joy and love in the future life. S. Paul here declares that the character of that life does not depend on these external matters but on the moral and spiritual state. SiKaioo-iivT) K.T.X. Cf. Pss. 96 — 99, descriptions of the revealed and established sovereignty of Jehovah and the conditions it brings in ; cf. Dalman, op, cit., p. 136; cf. also Lk. xvii. 21; and Mt. v. 3—12. SiKaiocrvvT]. Here 'righteousness,' as describing the condition of those who do God's will — cf. the negative 1 Cor. vi. 9, 10 ; Gal. v. 21. v.pr\vy\. Peace with God and between man and man; cf. 1 Thes. v. 23 (after 12—22), 2 Thes. iii. 16 (after 6—15). Xapd. The natural outcome of righteousness and peace ; cf. xv. 13 ; Gal. v. 22. €v irv€v(i.aTt d-yCco. In the Holy Spirit— inspired by and dependent on Him; cf. Gal. Z.c, 1 Thes. i. 6. 18. 6 7dp Iv TovTcp K.T.X. Cf. XV. 3, the service of the Christ in- volves the adoption of His principle of *not pleasing Himself.' Iv Toi»Ta)=in this matter, of conduct as regards things in themselves indifferent. 8ovX€u«v T« xp- T^is is the true service of the Christ (the Messiah) in contrast with pretended services ; cf. Hort, Eccl., p. Ill ; cf. below XV. 3, 4. 86ki|j.os Tots dv. Contrasted with /at; ^Xao-^Tj/j,. v, rb dyaddv : men will not be able to find fault. 19. dpa ovv, 'so then after all': brings to the front some of the implications of the preceding verses, for further enforcement of the appeal. rd rfis clpiivTis. The aims which the peace established by Christ dictates. TTJs oIko8o|itjs ttJs els dXX. oik. = the building up of the individual character so that each can take his place in the one building. This is a duty which each Christian owes to each ; cf. 1 Cor. xiv. 3 ; 2 Cor. xii. 19, xiii. 10. 20. KardXve to '^p7ov tov Oeov. The oi/c., the duty of Christian to Christian, is God's own work ; cf . 1 Cor. iii. 9 ; Acts xx. 32. KaTaX. is suggested by the metaphor of building; cf. Mk xv. 29; Gal. ii. 18; 2 Cor. xiii. 10. TTttVTa \klv Ka0apd. The admission of v. 14 is repeated, to bring M2 i8o ROMANS [14 20 out more explicitly the harm which may be done by insisting on rights; 1 Cor. x. 23, viii. 9. d\Xci KaKov, sc. your use of this principle, t6 r^ i^ovala. xp^o-^at. The assumption, as throughout, is that the weak brother may be led to act against his conscience by the example of the strong. 8 id irpooTKojJLjiaTOS. Under conditions which will make him fall. Bid w. gen. expresses the conditions of an action; cf. ii. 27, viii. 25 ; 2Cor. ii. 4; Blass, p. 132 f. 21. KaXov K.T.X. Cf. 1 Cor. viii. 13. (XT]8^ €V «, SC. irpaTTeiv tl. 22. €{Xo)j.€v 8^. But beyond this we have a positive duty to fulfil; cf. for this reference of duty to the example of Christ 1 Joh. ii. 6, iii. 16, iv. 11 ; Gal. vi. 2 ; Eph. v. 2. r[i€ts 01 Svvaxol. S. Paul includes himself, but he does not here dwell on his own example as he does to his own converts ; cf. 1 Cor. ix. 1 — 23. 01 8waTot=who are able; cf. 2 Cor. xiii. 9. rd da-0€viijii.aTa, only here. The several acts and instances of Pao-Tdt€iv. Cf. Gal. vi. 2, not merely =* to put up with,' but to help in bearing the load; cf. xii. 13. The strong would adopt the practices of the weak, when in their company, and so help them to bear the burden of these self-imposed regulations ; cf . 2 Cor. xi. 29 ; 1 Cor. ix. 22. This gives full meaning to the following negative clause. 2. '^Kao-Tos r[. k.t.X. puts the positive duty in corresponding form : with two qualifications securing that these concessions should not be mere sentimental benevolence, but aim at the good, in conduct, and keep in view what would strengthen the individual character ; cf. on xiv. 19. 3. Kal 7dp 6 xP'-o'Tos. Who is at once the standard and the inspiration of the Christian's conduct. 6 xp* ^^^ Christ as we know Him in the life of Jesus. dWtt Ka0»s 7€7p. Ps. Ixix. 9: for constr. cf. ix. 7. The Christ submitted Himself to the reproaches heaped upon God, rather than please Himself. The quotation illustrates Christ's principle in the extremest case : and the argument from it is a fortiori^ Christians should act upon the principle in lesser difficulties. S. H. take it that S. Paul is using the quotation in a different sense from the i82 ROMANS [15 3— original — taking (re = another man : but this seems unnecessary. The Psalm is frequently quoted in relation to Christ (Joh. ii. 17 ; Mt. xxvii. 27—30, 34; Joh. xix. 29 ; and also xi. 9; Acts i. 20, Lid.). 4. oca Ycip k.t.X. ykp in a manner apologises for a not very obvious quotation, and S. Paul takes the opportunity of insisting on the value of O.T. for Christians. irpo€Ypdpov€tv. The unity of mind and interest, easily impaired if difference of opinion is allowed to affect personal relations, is the best preventive of such dissension : the words carry us back to xii. 16 and indicate the presence beneath the surface of the argument of the fundamental theme, the union of Jew and Gentile in Christ : this be- comes explicit in vv, 7 ff. Iv dXXiiXois. Of. €h dXXiJXous xii. 16 = mutually. Kara Xp. 'I-ncr. After the manner and rule of Christ Jesus — as exemplified in His life on earth and His mission (Christ) of reconcili- ation ; cf. 2 Cor. v. 18— vi. 3 f. This combination and order are confined to S. Paul (throughout) and Acts (?Mt. i. 18). 6. 6|jio9vjj.a8ov. Acts (10) and here only: with one heart and mouth, — the expression of rb avrb (ppoveTv. 8o|a5T|T€ T. 6. *' A phrase much used in both O.T. and N.T. for all forms of human recognition of God's true character and work, rendered by word or by act," Hort, 1 Pet. ii. 12. The special subject of recognition is here indicated by the full description. Tov 0€6v K. IT. T. K. -q. *I. Xp. Cf. Phil. ii. 11 with context from V. 2. This full description is a compendium of the Gospel, especially as the Gospel of reconciliation; and comes suitably here as the climax of the detailed exhortations to unity, echoing the appeal of xii. 1 to * the compassions of God. ' The whole economy of creation and redemption comes from God, revealed as the God and Father of our Lord Jesus Christ, and as in Him * reconciHng the world to Him- self.' The full phrase occurs only in benedictions (Eph. i. 3 ; 2 Cor. i. 3 ; 1 Pet. i. 3 ; cf. Col. i. 3) or other places of special solemnity (here and 2 Cor. xi. 31 nearly). Both debv and rraripa are to be taken with r. K.; cf. Hort on 1 Pet. i. 3 (p. 29). 7 — 13. This is the final stage of the appeal for unity in the new life : and therefore goes to the bottom of the question, the unity of Jew and Gentile. It is not mere toleration that is needed, but full reception, based on the mind and work of Christ. 7. 8t6 K.T.X. This verse resumes and restates vv. 6, 6. irpoaX, d. 11 rb atiTo (ppove'iv ; KaOcos /c.r.X. H /card Xp. 'iTytr. ; els bb^av \\ tVa k,t,'K» 816. On all the grounds stated in xiv. 1 — xv. 6. irpoorX. dXX. As in xiv. 1 but wider — each other, in spite of all the differences which tend to separate man from man; cf. xi. 15; Phm. 12, 17; Acts xviii. 26, xxviii. 2. Does this connexion involve the conclusion that * * the relations of Jew and Gentile were directly or indirectly involved in the relations of strong and weak"? see S. H. qu. Hort. Ka0«s Kal K.T.X. resumes the whole argument of i. — xi. inch i$4 ROMANS [15 7— Those chapters show how the Christ brought all men to Himself, with all their differences and all their sins. ^Hds. Us Christians, including already representatively Jews and Gentiles, els Sojav Tov 0€oO. With a view to glorifying God ; cf . xi. 33—36. 8. Xc-yw 7dp explains and justifies the statement 6 Xp. TrpotreX. ^Mas, by showing that the call of Jew and Gentile alike was a true instance of service rendered by Christ to God in bearing the burdens of the weak. SioiKovov Y- ircpiTojiTJs. A very remarkable phrase, n. (1) the order throws emphasis on didKovov, the natural order being yeyevrjadai didKovov irepLTOfiTJs (Blass, p. 287—8). (2) then by Sicikovov so placed is emphasised that aspect of the work of Christ which specially affords an example of service to others, and so it clinches the appeal to the strong to bear the burdens of the weak. The funda- mental use of dioKovos for menial service to a master makes the word especially appropriate to this purpose. (Cf. Hort, Chr. Eccles., p. 202 f.; cf. Lk. xii. 37; Mt. xx. 28, || Mk and n. Joh. xiii. 13—16.) (3) ir€piTojiTJs will in this case define the burden which the diaKovos took up, and stand for the whole order of preparatory law which is summed up in the fundamental requisite of circumcision : an exact parallel to this conception is given in Gal. iv. 4 ; cf. 1 Cor. ix. 20. The gen. is objective, || 2 Cor. iii. 6 KaivTJs 8iadrjK7)s; Eph. iii. 7 evayyeXlov. He has so taken up the burden of circumcision and used it in the interests of God's truth as to etc. (4) Yc-Ycvrjo-Oai, a strong perfect {yeyov^vai might have been ambiguous, as it is sometimes aoristic; cf. Moulton, p. 146) implying the whole process of Christ's diaKovla as completed by Him and realised in the experience of S. Paul and the Church in its final purpose and result, the common call of Jew and Gentile alike, so *has proved to be...* (the form here only in N.T., part. Joh. ii. 9 only. For LXX. cf. Thackeray § 24: for papyri Mayser, p. 391). vvlp oKrfidas Qiov names the object of the diuKovia, but, instead of the personal object (rf 6€pav0TiT€ K.T.X. Dcut. xxxii. 43, from the Song of Moses, in close connexion with the execution of vengeance on God's enemies, and the consequent rejoicing of heaven, sons of God and all the angels of God. In this triumph, then, the Gentiles are to share. 11. alveiTe k.t.X. Ps. cxvii. (cxvi.) 1 (om. Kal bef. iTraiv. LXX.). The Gentiles are called upon to praise God for His lovingkindness and faithfulness to Israel (so here ak-qdeia and ^Xeos). 12. ^oTai ij pita. Isa. xi. 10 LXX. The climax of the most definite Messianic passage in Isa. i. — xl. ; the Messiah, the Davidic king, will include the Gentiles in His dominion by their voluntary * resort ' to Him (for iXinovcriv — ' seek ' B.V., ' resort ' Cheyne). 13. o 8i 0€6s Trjs 1X^1808. The God who gives us this hope; cf. on V. 5. TTJs tXTi-tSos suggested by tXmovaiv v. 12 must refer definitely to the hope of the gathering of all to Christ, Jew and Gentile (cf. xi. i86 ROMANS [15 IS- IS — 16, 25 ff.) as already there has been a representative gathering (v.'J). irXT]p(oo-ai K.T.X. Joy and peace are the proper consequences of such a hope, as fulfilling what love makes desirable, and putting men at peace with each other in view of the event. ^v T(5 'iri(rT€V€iv = in the active exercise of faith in God, that He will accomplish this promise. els TO ir€p. The result of this faith, invigorated by the temper of joy and peace, is to increase the activity of this hope in them : their hope in this accomplishment will be more real and vigorous. €V 8vvd(JL€i irv. ctY. The original power of all exercise of Christian grace— in power from the Holy Spirit ; cf . 19, Lk. iv. 14 only ; cf . Eph. iii. 16; 2 Thes. i. 11; cf. Hort on 1 Pet. i. 5. 7rv€v}j.aT0S d-yCov. The Holy Spirit : for abs. of article cf. 1 Pet. i. 5 iv dvmfjL€L [Oeov ; 1 Cor. ii. 5, 2 Cor. vi. 7 ; so 2 Cor. xiii. 4 (iK) ; 2 Tim. i. 8 (Kara) and without preposition; 1 Cor. i. 18, 24: in fact the combination is always anarthrous. G. Conclusion. XV. 14 — 33. Explanation of the occasion of writing. 14—33. The letter passes to personal matters {a) 14 — 21 a delicate apology and justification of the letter itself: it is not sent with a view to supplementing deficiencies of the Roman Christians, but partly, at least, to remind them of the great truths of the Gospel, and justified by the writer's commission and experience, all under Christ, and of Christ's work among the Gentiles through him, (h) 22 — 29 it is the outcome of the affection which has always made him eager to visit them, and now that his work in Achaia and the east is finished, he proposes to visit them on the way to Spain, first fulfilling a commis- sion of love and gratitude from his Gentile churches to Jerusalem, where he hopes that his visit will be accompanied by a consummate blessing of Christ, (c) 30 — 33. Meantime he almost passionately begs for their prayers that he himself may be rescued from the attacks of the unbelievers in Jerusalem, and that the service he is engaged upon may be thoroughly acceptable to the Church there, that he may come to them in the joy of accomplished purpose and be refreshed with them for further effort. He concludes with the prayer that the God of that peace, which he is hazarding all to promote, may be with all at Rome, overcoming their differences too. The object of this section is clearly to forestall misconceptions and to establish a thorough understanding and mutual sympathy between writer and readers. The dominant interest of S. Paul at the time is 15 15] NOTES 187 shown to be the cementing of the union of Jew and Gentile within the Church, the crucial example and the earnest of the establishment of the full peace of God between man and man in all their differences. This brings in the note of deep and almost passionate feeling: and corresponds with the tone and interest of the whole Epistle. The object of the proposed journey to Eome, for which this letter is a preparation, is shown to be twofold : (a) to make personal acquaint- ance with the Roman Church and to advance the Gospel among them, (6) to secure a base of operations for renewed missionary activity, in Spain. 14. ircircKTtJtat 8^ k.t.X. He deprecates the interpretation of the letter as involving any distrust or depreciation of them. d8€X(f)oC (lov. A specially intimate and affectionate appeal. Kal avTos €7». I, without waiting for others to tell me, of my own knowledge and confidence. Is there an underlying reference here to a letter from Aquila and Priscilla which has given him full informa- tion about the Christians in Rome ? See on xvi. 3. oTt Kal avTo£. You, of your own initiative, without requiring help from me. d-yaBwoTJvTjs. In LXX. the meaning of kindliness, benevolence, occurs in Neh. ix. 25, 35, xiii. 31 (of God) and perhaps Judges viii. 35, ix. 16. The same meaning suits best in Gal. v. 22 ; Eph. v. 9 (see Robinson) ; 2 Thes. i. 11 (" denotes a human quality always in S. Paul = moral excellence, but implies specifically an active beneficence" Findlay). Only in S. Paul, IL cc. in N.T., not found in cl. Greek. Ep. Barn. ii. 9 of God. So here * goodness towards others ' picks up the thought of c. xiv. IT. T. -yvwo-cws. This again is suggested by the subject of xiv ; cf. 1 Cor. viii. 1 £f. ; but of course has a wider reference. vov96T€tv. Acts XX. 31 and Epp. P. only; 1 Cor. iv. 14 ws T^Kva )( ivTp^irotjv; Col. i. 28 || didaaKovTes, so iii. 16; 1 Thes. v. 12, 14 a work of oi irpoLffTdfjLevoi.; 2 Thes. iii. 15 v, ws d5€\. *I. I..., 11 Trpo(r<|>opd twv €0v«v, for the gen. cf. Heb. x. 10 only. In 7rpO(ropdL and Trpoa. With fJi^xP'' T' '!•> marking the course of his missionary journey : as S. H. with the Greek commentators whose verdict on such a question of language is weighty. AL take it with 'le/). but (1) S. Paul did not preach as a missionary in Judea, (2) /ciJ/cXy could hardly include Syria, (3) it would need the article. *IXXvpiKo(i clearly marks the furthest point as towards Rome which his preaching had reached at the time he was writing this letter (in Corinth). The name was given to the western districts of the province of Macedonia (Mommsen, Prow, i., p. 299 f.). It would mark his nearest approach to Rome : as at Thessalonica he had been on the direct road to Dyrrhachium, the most direct route from the East to Rome. It is most probable that fi^xp'- is exclusive; (1) it is not easy to find a place in the Acts for any preaching in the interior of the province of Macedonia, scarcely in Acts xx. 2 ; (2) there were then no important towns till the sea coast was reached, the inhabitants being *' a confused mass of non-Greek peoples." It was not S. Paul's practice to preach in such country districts : (3) in marking limits li^pi would be more naturally exclusive ; cf . Mommsen, ih. , 256 n. ; but see Ramsay, Gal. p. 276. •jTCirX'qp. TO 6v. T. xp. * The Gospel of the Christ ' has special reference to the call of the Gentiles and missionary work among them ; cf. 1 Cor. ix. 12; 2 Cor. ii. 12, ix. 13, x. 14; Gal. i. 7; Phil. i. 27. ircirX-np. he has completed the preaching throughout all this area — by establishing the Gospel in all the principal centres. The statement must be taken in connexion with S. Paul's own conception of his mission and of the methods by which it could be carried out: cf. again 2 Cor. x. 13 f. ; cf. Ramsay, Pauline Studies^ p. 77 f. For constr. cf. Col. i. 25 ; Acts xiv. 26. 20. oiJtws h\ K.T.X. qualifying ireirXrjpiaKevai : = but always with the eager desire. <)>iXoTi|j.ov|j.€vov. This word is a good illustration of meaning determined by use, rather than by derivation. The primary (deriva- tive) sense is * to be ambitious ' : in the ' general usage of the best Greek writers '=* to make one's best efforts.' So> 2 Cor. v. 9 a heightening of Bappovfiev Kal evdoKovpiev ; 1 Thes. iv. 11 (only, in N.T.); cf. Polyb. I. 83 (qu. Field) i^LKoTi/xeiTO \\ fxeydXrjv eiromTO airovdi^v. 15 24] NOTES 191 ovx. oirov wvo|JLao-0ii Xp. Cf. Eph. i. 21 ; cf. Jerem. xxxii. 15 (xxv. 29) = was named as an object of allegiance and worship ; cf . 1 Cor. i. 2 ; Isa. Ixvi. 19. tva jJiTJ kit dXX. 6. oIk. Cf. 2 Cor. x. 15 and for Oefi. 1 Cor. iii. 10; dX\. = laid by another. 21. KaGcos -ycYp. Isa. Hi. 15. 22 — 29. 810 Kttl K.T.X. This work has detained him ; but its com- pletion leaves him free to fulfil his long cherished purpose, as soon as a special mission, in the Interests of his work, has been fulfilled at Jerusalem. His visit to Rome has for its object a journey to Spain, for which he wishes to enlist their sympathy and support. The com- plication of motives and purposes here as so often leads to incomplete and involved sentences. The hesitancy of expression is partly due to his delicacy ; he will not seem either to have neglected the Church in Rome, or to force himself upon them. So he explains his delay and in the same breath his reason for coming, as an appeal for their help in his work. 810 KaV=this was just the reason why I was so constantly being hindered from etc. IvcKOTTToixiiv. Cf. 1 Thcs. ii. 18 ; 1 Cor. ix. 12 (subst.) ; (Polyb. 24. 1. 12 lect. dub.) ; cf. Witkowski, Ey. Priv. 24 Tjfxlv ivKdirreLS KoKd *you are hindering us finely.' No class, instance is quoted for this meaning. N. imperfect, * I was constantly being hindered.' Tct TToXXd. Adverb, accus. ( = 7ro\Xd/fts) akin to the accus. of the inner object; cf. Blass, p. 94. Tov cXBciv. Cf. Blass, p. 235: more commonly the pleonastic negative is inserted after verbs of hindering. 23. TOTTov ^xwv= having opportunity or opening ; cf. xii. 19 ; Eph. iv. 27 ; Heb. viii. 7, xii. 17 ; Acts xxv. 16. KXC|JLa|i.ai. In 1 Cor. xi. 34 ; Phil. ii. 23 ws dv w. aor. subj. = ' as soon ae I shall have' : here = 'when I am on my way to,' 'on my journey to Spain ' Rutherford. In LXX. ws dv w. aor. subj., = when, is frequent: only once in this sense with pres. subj. (Prov. vi. 22); cf. 192 ROMANS [15 24— Moulton, p. 167 (where he notes the use of the futuristic present in the subj. mood) and Blass, p. 272. This use appears to be Hellenistic. In cl. Gr. w$ ai* is final ; and this use would make good sense here : but it seems to have died out ; cf. however Witkowski, Ep, Priv. Gr. 1.3. IXirCJw -Ycip. A parenthesis occasioned by the mention of Spain — the ultimate object of his journey west. 0€d* V. irpo'Tr€jji<|>0TJvai. Cf. 1 Cor. xvi. 6 ; 2 Cor. i. 16 ; Tit. iii. 13 ; 3 Joh. 6 ; Acts (3) it implies assistance and speeding for the journey, and so here enlists the interests of the Romans for his work in Spain, and claims their support. v^mv — IiattXt^o-Ow. Cf, Od. xi. 452 vhs i/JiirXTjcrdTJvai. . .o^daXfiois. airo ^^povs. * In some degree.' R. 26. vvvl 8^. The sentence is broken off, to allow of explanation of still further delay ; this journey was much in his mind, both for the interest of it, and the danger ; cf. Hort R, and E. , p. 43. 8iaKov«v Tois d-yCois. Cf. 2 Cor. viii. 4, 9, 20, ix. 1 f . This service for the saints occupied a great part in S. Paul's mind at this time : it symbolised in a most expressive form the union of Jew and Gentile in the one Church : we may indeed say that the same thought so eagerly cherished and indefatigably pursued appears in the mission to Jerusalem and in the Epistle to the Romans. The synchronism cannot have been accidental. Introd. p. xiv. ; Hort, R. and E., p. 40 ff.; Rendall, Expositor, Series iv., vol. 8, p. 321 f. 26. T]v86Kif]pa7i(rdfi.evos av. tov Kapirov tovtov. Deissmann, B. S. 11. 65, 66, quotes from Papyri instances of sealing bags of corn etc. to prevent their being tampered with and so to secure them for the assignee : and following Theod. Mops, and Lipsius tr. * bring it safely into their possession.' This will be an instance, then, of the commercial metaphors not infrequent in S. Paul (cf. ^e^aiovv, x^''P^yp(^i>ov, appa^ibv). The present of money, symbolising brotherly fellowship, is the fruit received by the Jerusalem Church as the result of the spiritual labours of S. Paul, working on their behalf among the Gentiles. The seal was primarily a mark of ownership and authen- ticity and then secondarily of security and correctness (cf. Mt. xxvii. 66) as here. So Eutherford **wh8n I have securely conveyed to them this return." So Chrys., Theodt (Cramer's Catena rv. p. 512). avTois = ot aVot (v* 25) in Jerusalem. dircXcvo-ofjiai for Attic direifiL ; elfit had fallen out of use in popular language, Blass, p. 52 ; cf . Thackeray, p. 257, 267. €ls Siraviav. Cf. S. H. Whether S. Paul visited Spain or not is doubtful. That he should have intended to is completely in accord- ance with his general plan of mission work; cf. Introd. p. xii; cf. Ramsay, Paul the Tr., p. 255. 29. €V irXTjpcofjLaTi cvXc^Cas Xpicrrov = bringing with me Christ's blessing in its full completeness. He feels no doubt (oWa) that, if he succeeds in reaching Eome, that is, in getting safe through his mission to Jerusalem, he will have been successful too in the great aim of that mission, that is, in producing a signal manifestation of the union of Jew and Gentile and securing a full acknowledgement of it. This he regards as a complete execution of Christ's blessing — i.e. God's blessing offered in Christ to all mankind (cf. Gal. iii. 9, 14 ; Eph. i. 3) and, if he comes to them at all, it will be with this supreme achievement. See also Acts xx. 24 ; infra v. 31 and Hort jR. and E., p. 42. kv irX. This use of ip is to be compared with iv pd^dcp ^ iy dydirri (1 Cor. iv. 21), iv [xaxo^ipq' Papp. = using or wearing, or furnished with; "haec exempla ad vestitum pertinent, significantia qua veste quis in- dutus, deinde quibus rebus ornatus et instructus sit," Kuhring Prepos. Graec. ; cf. Deissmann, B. S., p. 115. 30. TrapaKaXw $€ k.t.X. This urgent appeal reveals, as by a lightning flash, the tension of mind in which S. Paul was living at the time : the supreme importance of this mission was only rivalled ROMANS N 194 ROMANS [15 30 by its extreme dangers. The hostility of the Judaizers and still more of the unbelieving Jews naturally culminated at the moment when the success of his work was on the point of being secured ; cf. Acts XX. 3. It is no wonder that to himself at one time success at another the dangers were more obvious (cf. Acts xx. 22 — 25, xxi. 4, 13). Here, as he above appealed to their support for his projected work in Spain, he appeals for their prayers in this great crisis. 8tcL Tov — 8id Tirjs K.T.X. Scc xii. 3 n. * on the authority of.' TTJs aYairiis tov irvcvjJittTOs. A unique phrase : not || Gal. v. 22 ; Col. i. 8. The idea=viii. 26 f. The parallelism of the clauses points to the meaning — the love which the Holy Spirit has for us and works in us — not the latter only. vCi]vij|i«v. Cf. Phm. 2. S. Paul seems to give this title (with 7]fxCov and fxov) to fellow workers to whom he was under obligation for personal service; of Titus 2 Cor. ii. 13; anon. viii. 22; Epaphro- ditus, Phil. ii. 25 ; Timothy, 1 Thes. iii. 2 ; and the phrase may here anticipate the irp. koI ijxov avrov of v. 2. ovcrav [Kal] SicLkovov rr\s €KkX. As rj dd. i). marks a relation to S. Paul, this phrase marks her relation to the Church : and the form of the phrase suggests that didKovov implies an official position. If so, it is the only mention of this office in N.T. (unless we take 1 Thes. iii. 11 in this sense). The next mention is Plin. Ep. x. 96. 8 duabis ancillis quae ministrae dicebantur : then later still in the Apostol. Constitutions. The existence of such an office cannot be thought improbable even at this early stage, in view of the social condition of women; cf. S. H. Against this is the very general use of SidKovos N2 196 ROMANS [16 1— and diaKovia (cf. 1 Cor. xvi. 15) in tliis group of Epistles, and the un- likelihood that the word would be used in the official sense in this passage alone ; n. also the similar combination in 1 Thes. iii. 2 ; cf. Ency. Bibl. * Deacon ' and Hort Eccles. p. 207 f. On the whole there seems to be insufficient reason for taking it officially. So in the ordinary sense * being also one that ministers to.../ an additional ground of commendation. TTJs €kkX. ttjs 4v K. The address of 2 Cor. i. 1 and xv. 26 above suggest that there were other Churches in Achaia besides Corinth. This was one of them. Kcvxpcais. The seaport of Corinth on its eastern shore ; cf. Acts xviii. 18, XX. 3. See Introd. p. xi. 2. ■n'pova. Coming between the two groups of slaves, prob. belonged to the former: the name suggests a connexion with the Herod family. TOVS Ik t(3v NapKCaivav Kal Tpv<()wov K.T.X. The unique epithet (unless cf. 2 Joh. 1, 13) suggests that there was some marked peculiarity attending his con- version, and the reference to his mother points to personal connection with S. Paul; perh. = Rufus of Mk xv. 21 (Swete's note). 14. *Ao-i>vKpiTov. The two groups of five persons now following make it probable that we have here two more centres of Christian life in Rome, known to S. Paul by report, but not .otherwise ; there are no distinguishing epithets. The names are all slave names, many of them found among the imperial household. XlarpoPav, abbrev. for Patrobius. 16 17] NOTES ^oi 'EpiJiav, abbrev. for Hermagoras or other variations on Hermes. 15. ^iXoXo-yov. The name may suggest the occupation, in the secretariat or the record department ; of. Lft, op. cit. p. 177 n. 1. 'lovXCav. Very common, and esp. in the imperial household. NT]p€a. Cf. S. H. on the association of thi^ name with the early history of the Eoman Church. 'OXvjjLTrdv = Olympiodorus. 16. Iv iX. ay(.(o. Cf. 1 Cor. xvi. 20 ; 2 Cor. xiii. 12 ; 1 Thes. v. 26 ; 1 Pet. v. 14 (dyaTrrjs) : earliest reference to the ' kiss of peace ' in the Christian service is in Just. Mart. Apol. i. 65. S. H. at eKKXT]orCai -rrdo-ai tov xP''*'''''®^' "^^^ phrase is unique in N.T. : S. Paul speaks of at ckk, tCov aylwv (1 Cor. xiv. 33), r7)s TdXaTias aZ. (Gal. i. 2aZ.), tcDj' ievuju {vA),tov ^eou (1 Cor. xi. 16; 2 Thes. i. 4): for the inclusion of Xpiards in the phrase we have only Gal. i. 22 ; 1 Thes. ii. 14 ; for the relation of Xpidrbs to (aX ^kk.) ^ iKK\, cf. Eph. v. 23 f. (1) 6 xp'-o'Tos in this Ep. emphasises the relation of Christ as Messiah to Gentiles as well as Jews (Hort, Eccles, p. Ill, eft vii. 4, ix. 3, 5, XV. 3 and 7). Hort, Z.c, concludes that the phrase refers to the Churches of Judea: but the limitation to a single group seems quite inconsistent with the emphatic irdaai.; and he himself gave up this view, jR. and E. p. 53. v. 4 shows such a limitation; so Gal. i. 22; 1 Thes. ii. 14. The force of the phrase seems rather to lie in its formal assertion of the equality and unity of all the Churches, as equally and together belonging to the Christ, in whom, as truly conceived, the ancient barriers are thrown down and mankind is one in God's mercy ; cf . xi. 25 ff . It is a definite step to the ^ iKKXrjaia of Eph. (2) In what sense can S. Paul convey this greeting? " Doubtless S. Paul had information which enabled him to convey this greeting," Hort, R» and E., p. 53. We may however go further. There were in his company at Corinth representatives, probably all formally ap- pointed (cf. 2 Cor. viii. 19, 23), of many if not of all (cf. Acts xx. 4) of the Churches of his own foundation. He may have regarded himself or there may have been others in his company who could be regarded, as representing the Church in Jerusalem ; cf. Igna. Trail. 12 do-Trd^o^aat vfxas airb l^fjLijpvrjs, ayua rats avfJiirapo^jaLS (jlol iKKXrjaiais tov deov ; cf. id. Magn. 15. The inclusion of the Jewish churches is parallel to the emphasis on his Jewish friends in the above greetings. (3) For irdo-ai, in emphatic position cf. 1 Cor. vii. 17 and ct 1 Cor. xiv. 33 ; 2 Cor. viii. 18, xi. 28. 17 — 20. A brief but pointed warning against teachers, who under fair seeming introduce divisions and offences. The fundamental 2oS ROMANS [16 17— strain in the Epistle, the assertion that in the Gospel all men are united to each other and to God in Christ, has been enforced by the long list of greetings, giving detailed and practical point to teaching and exhortation. It is natural that before ending S. Paul should give a clear and strong warning against those elements in the Christian society which tended to establish divisions and to create or continue practices which were the cause of offence. Phil. iii. 18 f. is a close parallel, in the general character of the warning following upon the exposition of the teaching which the persons indicated endanger, and in the immediately added contrast with the true state of Christians. 17. a8€Xo£. Cf. xii. 1, xv. 14, 30; Phil. iii. 17. £K€To (only here in N.T.) ; cf. 1 Thes. i. 8, supra i. 8. This would not be a natural form of expression, if S. Paul was writing to a Church with which he was personally acquainted. 4<(>' vjitv. The warning is not due to his distrust of their present state, but to apprehension of what the future may bring. oro(|>ovs — ttKcpaCovs. Cf. Mt. x. 16; Phil. ii. 15 only; cf. Lft. In Polyb. the word = uninfluenced from without (cf. Schweighauser's Index). So here = admitting no influence for evil. 20. 6 8^ 0€6s rfjs elprivtis. The God who gives us our peace which these men are breaking up ; cf . xv. 33 and xv. 5 n. Tov Saravdv. Cf. 2 Cor. ii. 5 — 11, xi. 14. One special work of *the Satan' is to set men at variance; cf. 1 Thes. ii. 18 and cf. Gen. iii. 15?. r\ xdpis K.T.X. There is no parallel to the position of these words before more greetings. For the whole question see Add. Note, p. 233. 21 — 23. Greetings from companions. 21. Tijji. 6 o-ovep-yos |i.ov. Cf. on 3. The last we have heard of Timothy is in 2 Cor. i. 1. He probably accompanied S. Paul to Corinth; unless we detect him in 2 Cor. viii. 18. AovKios. Perh. =Acts xiii. 1, not=Luke (Lucanus, AovKds). 'Ido-o>v. Cf. Acts xvii. 5 — 7, 9, the host of S. Paul at Thessalonica : he had probably accompanied or preceded S. Paul ; cf. 2 Cor. viii. 23. Swo-CiraTpos. Cf. SwTrarpos, Acts xx. 4, of Beroea. Was he in charge of the contribution from Beroea? 01 orv-yyevcis jaov. Cf. v. 7 n. 22. Tcprtos 6 7pd\|/as k.t.X. On S. Paul's use of an amanuensis cf. 1 Cor. xvi. 21; Gal. vi. 11; Col. iv. 18; 2 Thes. iii. 17. S. H. 23. Faios o |. jjiov. Perh. = l Cor. i. 14: for o. t. k. cf. v. 4; prob. refers to hospitality exercised by Gaius in Corinth to all Christian travellers — not to his house being the place of assembly for Corinthian Christians. It is not probable that they had only one such place. 204 ROMANS [16 23— ''EpacTTos. Cf. 2 Tim. iv. 20. oIkovo|jlos. *'IncivitatibusGraecissaepecommemoratur"Herwerden; cf . Dittenberg for Ephesus, Magnesia, Cos ; and for Egypt, Pap. Berl. al. ; * the treasurer.' Kovapros 6 d8€X<(>os. S. Paul seems to use this title of men who were closely associated with him in his work. Cf. 1 Cor. i. 1, xvi. 12; 2 Cor. i. 1, Yiii. 22 ; Eph. vi. 21 ; Phil. ii. 25 al. 25—27. It appears from v. 22 that the whole letter was written by Tertius from dictation up to this point. We may conclude that S. Paul wrote these last verses in his own hand, by way of signature ; cf. Gal. vi. 11; 2 Thes. iii. 17. The doxology forms a conclusion, unique in S. Paul's Epistles, the only parallels in Epp. are 2 Peter iii. 18 &; Jude 24, 25. For other doxologies in S. Paul, concluding and summarising a section, cf. Eph. iii. 20, 21 ; 1 Tim. i. 17 ; cf. also 2 Tim. iv. 18 ; Heb. xiii. 21 ; supra xi. 33 — 36. This doxology sums up, tersely but completely, the main conception of the Epistle, and reproduces its most significant language. In particular, it is so closely related to i. 1 — 17 that it takes the place of a categorical statement that the description there given of S. Paul's mission has been justified by the detailed arguments of the Epistle. The comparison is drawn out below. 26. T« h\ 8vva}Ji€v

. Cf. i. 2, iii. 21. The fact is seen throughout the Epp. and Acts ; e.g. co. ix. — xi., xv. 4, 9 ff. ; cf. 1 Pet. i. 12; 2 Cor. i. 20 ; Lk. i. 70. The particular phrase is unique, and includes all the O.T. as all in its degree prophetic, cf. 2 Pet. i. 20. The absence of the article emphasises the character of all, rather than any specific writing. KttT ItrtTayiiv t. al. 9. corresponds to kXr^Ths dirocT. a(f>(jopiw. Cf. xi. 33 : specially of the wisdom which orders in detail the age-long and world-wide purpose. Cf. 1 Cor. i. 21—30 ; ii. 7 ; Eph. iii. 10; Col. ii. 3. 0€w. To God as God, sole and supreme Creator and Dispenser of all His wondrous dealings with men. 8id *I. Xp. As through Him God has manifested Himself to men, so through Him returns the due acknowledgment from man to God ; cf. i. 8, vii. 25. ^ Soja K.T.X. Cf. xi. 36. Note on Text. 1. xvi. 20. The Benediction, The case is stated by S. H. thus : "fc^ABC Orig.-lat. have a benediction at v. 21 only. DEFG have one at v. 24 only. L Vulg. clem. Chrys. and the mass of later authorities have it in both places. ICf] NOTES 207 P has it at v. 21 and after v. 27. The correct text therefore has it at v. 21, and there only ; it was afterwards moved to a place after 24 [presumably as in any case the more natural place] which was in some MSS very probably the end of the Epistle [e.g. FG], and in later MSS, by a natural conflation, appeals in both." Zahn holds that both benedictions are original, the slightly different form of the second ( + Xpt(TToO and iravnav) justifying the repetition. 2. xvi. 27. ^ om. B. 33. 72, Pesh., Orig.-lat., ins. rel. exc. avT(^ P. 31, 54. The strongest argument for retaining (J is the difficulty of the reading, and the consequent unlikelihood of its invention. But this principle must not be pressed to the adoption of an all but impossible reading. With here, between the words that are crying for ij 56^a, and rj 86^a itself. It is a sheer though early blunder due to the frequent occurrence of the combination f ti 86^a, There is a closely similar case in Mart. Poly carp. xx. 2 (qu. by Weiss but with the wrong reading), rep Be dvpafi^vcp TrdvTas v/^tas elo-ayayeiu iv ry airov xdpiTi Kal doopeq. els rT)v al(j3VL0v airov ^aaCKeiav 5ia rod iraidbs avrov tov fiovoyevovs *Ir)(Tov XpLarov 56^a, rt/^tij, KparoSf fieyaXoa^rj els rovs alCovas. Here <^ 17 are in- serted by two MSS before 56^a (Lightfoot, Ap. Fathers 11. § ii. p. 983). Further, Jude 24, 25, clearly modelled on this passage, supports the omission of y ; and even in Jude ^5* am. and apparently aeth. insert ^ before d6|a. ADDITIONAL NOTES. A. o-uveiSrjoris, C. ii. 15. The word is found only in the Pauline writings (Kom., 1 and 2 Cor,, 1 and 2 Tim., Tit., 1 Pet., Heb.) except [Joh. viii. 9], and Acts xxiii. 1, xxiv. 16 (speeches of S. Paul). The verb {atii/oLda) only in 1 Cor. iv. 4. In the LXX. it occurs only in Wisdom xvii. 11 (R.V. conscience), Eccles. X. 20 (R.V. heart), and perhaps Sir. xlii. 18 (R.V. knowledge). The verb, Job xxvii. 6 ; Lev. v. 1 ; 1 Mace. iv. 21 ; 2 Mace. iv. 41. The two passages which make clear the use of the word are Job I.e., oi (T^voida ifiavTifi aroira irpd^as, and Wisdom I.e., Trov7]pla...d€l irpoa- €i\'rj