jT 
 
 LIBRARY 
 
 I UNIVERSITY OF 
 V CALIFORNIA 
 
 ^w __ / _ 
 
 J) 
 
THE EPISTLE OF THE APOSTLE PAUL 
 
 TO 
 
 THE ROMANS. 
 
PRINTED BY C. J. CLAY, M.A. 
 AT THE UNIVERSITY PRESS. 
 
A TRANSLATION 
 
 OF THE 
 
 EPISTLE OF THE APOSTLE PAUL 
 
 TO 
 
 THE ROMANS, 
 
 WITH AN INTRODUCTION AND CRITICAL NOTES. 
 
 BY THE 
 
 REV. JAMES CHALLIS, MA, F.R.S., F.R.A.S., 
 
 PLUMIAN PROFESSOR OF ASTRONOMY AND EXPERIMENTAL PHILOSOPHY IN 
 THE UNIVERSITY OF CAMBRIDGE, AND FELLOW OF TRINITY COLLEGE. 
 
 Tct yap dopara avrov dirb KTiaeus /cooyzoi', rots Troo^um voot(j.va t KaBopdrai, 17 re 
 cuStoj O.VTOV dtiva/jLis Kal ^etoriys. Rom. i. 20. 
 
 CAMBRIDGE: 
 
 DEIGHTON, BELL, AND CO. 
 LONDON : BELL AND DALDY. 
 
 [All Rights reserved.] 
 
ATHENAEUM 
 
 CANCELLED. 
 
 i -. - , , 
 
S 
 
 Ga. 
 
 PREFACE. 
 
 ANY one who undertakes to write on a subject for the 
 treatment of which he may be supposed to be unpre- 
 pared, by reason of a preoccupation of his time and 
 thoughts in another direction, must expect that the 
 undertaking will be generally regarded with distrust, and 
 that the execution of it will be closely criticized by those 
 whose province he may seem to invade. Feeling this to 
 be my case in publishing, after the devotion of many 
 years of my life to mathematics and physical science, a 
 Translation, with annotations, of the Epistle of St Paul 
 to the Romans, perhaps the most difficult portion of the 
 New Testament, I beg, in order to extenuate the pre- 
 sumption with which I may appear to be chargeable, to 
 submit the following statement of the circumstances 
 under which I have been induced to prosecute the work, 
 and my reasons for publishing it at this juncture. 
 
 My attention was first directed specially to the Greek 
 of the New Testament in the year 1823, when I was an 
 undergraduate of Trinity College. It was the custom of 
 the College to set one of the Gospels, or the Acts of the 
 Apostles, as a subject for the reading of men of the 
 second year, although the Previous Examination had not 
 at that time been instituted. The Gospel of St Luke was 
 
 I 
 015 
 
vi PREFACE. 
 
 selected for the year 1823, and I attended lectures upon 
 it by Julius Charles Hare, and was examined in it by 
 Mr (afterwards Professor) Scholefield. The examination 
 paper contained the following question : " What is the 
 nature of the difference between the language of classical 
 Greek writers, and that of the authors of the New Testa- 
 ment? Will this difference justify the supposition of an 
 arbitrary use or neglect of the article ? State the most 
 remarkable cases of either the omission or insertion of 
 the article; and illustrate them by examples from the 
 New Testament." It happened that by a change of plan, 
 first adopted in 1824, the Acts of the Apostles was set as 
 a subject for the third year men, so that I had the advan- 
 tage of two examinations in books of the New Testa- 
 ment. I ascribe it to the interest excited by these exam- 
 inations and the preparations for them, that I subse- 
 quently devoted much attention to the critical study of 
 the New Testament, with respect both to philological 
 questions, such as those contained in the above quotation 
 from one of the examination papers, and to the doctrinal 
 bearing of correct principles of interpretation. The study 
 was carried on in the midst of engagements of a very 
 different kind, until, after having given particular attention 
 to the Epistle of St Paul to the Romans, I made prepa- 
 rations in 1833 for publishing " Remarks critical and 
 explanatory on some passages of that Epistle;" and in 
 the Cambridge Calendars of 1833 and 1834 may be seen 
 advertisements to that effect. Two sheets were actually 
 printed at the University Press: but demands on my 
 time arising from clerical duty and giving instruction to 
 house pupils, and subsequently my appointment to the 
 superintendence of the Cambridge Observatory in the 
 early part of 1836, compelled a suspension, and eventu- 
 ally an abandonment of the work. 
 
PREFACE. vii 
 
 In the long interval between 1836 and the present 
 year the intention of publishing my views on the Epistle 
 to the Romans was at no time given up, and I continued 
 at all available opportunities to devote attention to the 
 critical study both of that Epistle and of other Books of 
 the New Testament. In order to acquire familiarity with 
 the diction, and to impress passages on my memory, I 
 made it a rule always to have the Greek Testament 
 within reach, taking with me in travelling the small edi- 
 tion of Griesbach's Recension, published by Rivingtons 
 in 1829, which contains the more important various read- 
 ings. In the same interval also, a vast amount of critical 
 apparatus has been collected and published by biblicists, 
 by means of which I have been enabled to take up 
 the work with greatly increased advantages; and while 
 my views on some critical points of grammar and inter- 
 pretation have undergone correction, on others they 
 have been confirmed, or enlarged. On these various 
 accounts I have no reason to regret that the project has 
 been so tardily accomplished. So much of the results of 
 my labors in 1833 as I could now approve of, I have 
 incorporated into the present publication. 
 
 The foregoing details, some of which will perhaps be 
 thought to be trivial and of too personal a character, have 
 been stated, first, with the object of shewing that I have 
 not inconsiderately entered upon this arduous task, nor 
 without due preparation ; and, again, to put on record my 
 sense of the advantage I, in common with many others, 
 possess in having learnt, by means of the Cambridge 
 system of teaching Classics, how to translate Greek, and, 
 in particular, the Greek of the New Testament, with pre- 
 cision. So great do I consider this advantage that I 
 am glad to see the means of partaking of it within 
 reach of all denominations of my fellow-countrymen. 
 
 12 
 
viii PREFACE. 
 
 For the same reason also I think it is much to be depre- 
 cated that any measure should be adopted in this Uni- 
 versity which might have the effect of diminishing the 
 inducement to study the original of the New Testament, 
 and causing such study to be less attended to in the 
 public schools. 
 
 My reason for publishing at this time has arisen out 
 of the scheme recently set on foot by Convocation for 
 revising, by the labours of two companies, the Authorized 
 Version of the Old and New Testaments. Respecting 
 the Revision of the Old Testament I have nothing to 
 say. But as far as I have been able to judge from 
 publications which may be supposed to give some idea 
 of what may be expected from the company of Revisers 
 of the New Testament, it appeared to me that qualifica- 
 tions were needed which are not usually possessed by those 
 whose intellectual training has been exclusively classical. 
 The publications I refer to are the Revisions of the 
 Gospel of St John and of six of St Paul's Epistles by 
 " Five Clergymen," a Revision of the whole of the New 
 Testament by Alford, incorporating those just mentioned, 
 and recent publications on the Revision of the New 
 Testament by Bishop Ellicott and Professor Lightfoot. 
 In these works I seem also to see (i) the want of a due 
 appreciation of the principles and exigencies of language 
 in general, especially of the language of ordinary inter- 
 course, such as that in which the New Testament was 
 written may be supposed to have been ; (2) a too technical 
 application of grammatical rules for which classical writers 
 alone are referred to as standards ; (3) evidence of want 
 of critical acquaintance with the Greek of the Septuagint, 
 which has much in common with the Greek of the New 
 Testament. How far I have sustained these indictments 
 I leave to be judged of by what is said in the Intro- 
 
PREFACE. ix 
 
 duction and in the Notes. I have canvassed very freely 
 many of the translations proposed in the above-men- 
 tioned works, thinking that in a matter of so great im- 
 portance as a translation of the Scriptures, forbearing from 
 personal considerations to criticize unreservedly would be 
 wholly out of place. I desire the same measure to be 
 dealt to my efforts ; and I cannot but think that the 
 body of revisers will wish the result of their labours, 
 when finally produced, to be submitted to the severest 
 scrutiny. In order to give some intimation before pub- 
 lishing this work of my views respecting the Revision 
 of the New Testament, I made a communication on the 
 subject to the Guardian, but the Editor did not insert 
 the letter. 
 
 That in the publications I have referred to a large 
 number of good alterations are proposed may be readily 
 admitted. But it would appear that this is not much 
 to say ; for the great difficulty revisers in general have 
 to contend with is, to avoid altering what needs no 
 alteration. Although personally I should not feel any 
 hesitation in introducing the slightest change which I 
 considered to be an improvement, I have yet had 
 occasion, as will be seen from the Notes, to defend the 
 Authorized Version in many instances from changes 
 proposed by the revisers which I judged to be either 
 needless or erroneous. Whether I have done so rightly 
 or wrongly, the judgment has at least not been in- 
 fluenced by any unreasonable scruple about making 
 changes. 
 
 It will be seen that I have discarded the (now) ar- 
 chaic form of the Authorized Version, and made the 
 experiment of translating into the current English of the 
 day. This course is defended by reasons given in the 
 Introduction. 
 
x PREFACE. 
 
 But the main feature of this work, which, perhaps, 
 might alone be considered to justify its publication is, 
 that it recognizes in St Paul's Epistle a use of the word 
 * law ' with respect to a spiritual creation in precisely the 
 sense in which we have been led by the pursuit of 
 physical science to employ it with respect to the natural 
 creation. The Apostolic sense of the word is best un- 
 derstood by its scientific sense. The great significance 
 of this fact will be seen by considering that during 
 many centuries the doctrine of St Paul (as also that of 
 other parts of Scripture) could not have been as fully 
 comprehended as by the Providence of God we may be 
 enabled to comprehend it in the present day. Much 
 light is thrown by this theory on the principles of the 
 Apostle's reasoning in the doctrinal parts; and on account 
 of the necessary connection between translation and in- 
 terpretation, the character of the translation is also 
 thereby in great measure determined. It is on this 
 ground mainly that the translation lays claim to the 
 consideration of Biblical students. These views will be 
 found to be sustained by argument at the end of the 
 Introduction and in the Notes. Thus my devotion to 
 physical enquiries, which, as I said above, might be 
 thought to be a disqualification for the task I have 
 undertaken, has really proved to have an important 
 bearing on the successful execution of it, and made it 
 a kind of duty on my part to place before my fellow 
 Christians this result of my labors. 
 
 CAMBRIDGE, 
 June i, 1871. 
 
INTRODUCTION. 
 
 THE translation of St Paul's Epistle to the Romans which I venture to 
 offer for the consideration of Biblical scholars, and of my English-speak- 
 ing fellow-Christians in general, was committed to writing, together 
 with the Notes appended to it, in an interleaved copy of Scholz's 
 edition (1836) of the New Testament, and for the most part just as it is 
 now published. Consequently, although I have not adopted the text 
 of that edition, I have taken advantage of its collation with the Alex- 
 andrine and Received Texts, and of the numerous various readings, 
 and references to MSS. and ancient authorities, which are contained in 
 it. I have, besides, had before me the " Novum Testamentum Graece " 
 published by Tischendorf in 1859 (which in its critical apparatus in- 
 cludes Lachmann's recension), and also that published by the same 
 editor in 1865 from the Codex Sinaiticus, respecting the genuineness 
 and antiquity of which MS. I never had any doubt. Alford's Greek 
 Testament (ed. 1865) has been perpetually consulted, as well with 
 regard to the various readings and the text, as to the annotations. In 
 the course of translating I frequently turned, for comparison, to Je- 
 rome's Latin Version, which, as it seemed to me, had no inconsider- 
 able influence upon the character of the English Authorized Version, 
 as far, at least, as regards the Epistle to the Romans. In citing Je- 
 rome's Version I have referred to the edition published by Tischendorf 
 in 1850 from the Codex Amiatinus. 
 
 The foregoing brief notices may suffice to shew that I have not 
 neglected to avail myself of the materials which have been collected by 
 modern biblicists for obtaining a correct text of the New Testament. 
 I did not, however, consider it to be necessary for my purpose to 
 exhibit a text in full, and accordingly I have limited myself to giving 
 intimations in the Notes of readings specially adopted, together with 
 
xii INTRODUCTION. 
 
 the reasons for preferring them. The text as a whole might, if thought 
 desirable, be inferred in all essential respects from the translation itself. 
 It would, I think, be thus found that I have followed pretty closely the 
 text of Alford. 
 
 But it has appeared to me, for reasons that will be fully stated in 
 the sequel of this Introduction, that with the exception of a very limited 
 number of passages in the New Testament, the exact text is of much 
 less importance, as respects the determination of the true sense of the 
 original, than correct grammatical principles of translation combined 
 with correct principles of interpretation. I propose therefore, to 
 exhibit here as distinctly as possible the principles both of trans- 
 lation and interpretation (for the two things cannot be dissociated), 
 on which the present translation has been made, especially where they 
 have led to renderings of the Greek differing from those that have 
 been hitherto admitted. The points that will come under discussion 
 relate chiefly to the usage of the Greek article, and to the translation 
 of Greek tenses, especially the aorist and the perfect. 
 
 It will be proper to make the preliminary statement that I have all 
 along carefully compared my translation both with the Authorized Ver- 
 sion and with the Revision of the Authorized Version by Five Clergy- 
 men, published in 1858; and that, consequently, when I do not agree 
 with that Revision, it is either because I deliberately concluded that its 
 deviations from the Authorized Version were needless or erroneous, or 
 that corrections had not been made where they were required. These 
 cases are taken into consideration, either expressly or implicitly, in the 
 Notes. The numerous cases of accordance with the corrections of the 
 Revisers have not often called for remark, the majority being such as 
 would be generally agreed upon by biblical scholars of the present day. 
 
 The usage of the Greek Article. 
 
 In various languages, as is well known, a use of the definite article 
 prevails which the idiom of the English language rejects. For instance 
 rj apervj in Greek, la vertu in French, die Tugend in German, la 
 virtu in Italian, &c., when taken in an abstract sense, is expressed in 
 English by 'virtue' without the article, just as in Latin by virtus. We 
 could not give to * the virtue' the same abstract signification. The 
 languages which have this use of the article (which for distinction I 
 shall call abstract) employ it also in the ordinary indicative or demon- 
 strative sense with which we are familiar in English. Latin has neither 
 usage, excepting that Hie occurs occasionally as an indicative article. 
 
INTRODUCTION. xin 
 
 Several languages also, as French, German, Italian, &c., agree with 
 English in the use of the so-called indefinite article ' a ' or ' an,' which, 
 however, does not occur either in Greek or Latin. Lastly, in those 
 languages which admit the abstract article, nouns are often employed 
 without having the definite article prefixed, in accordance with Latin 
 and English usage. These diversities respecting the use of the article 
 in different languages are here stated, because it is conceived that the 
 reasons that can be assigned for them may assist in laying down rules 
 for the translation of the Greek article into English. These reasons 
 appear to me to be such as follows. 
 
 There can be little doubt that the primitive use of the article was 
 simply indicative, corresponding to that of the Latin demonstrative 
 pronoun ille. At first 17 apcrr) was the brave act of a warrior, y a//a/ma 
 was the missing of a mark, &c.; that is, in each case some object or 
 event actually witnessed was indicated by the article, and the noun had 
 a concrete signification. In our own language we are accustomed to 
 say the sun, the stars, the earth, &c., these being objects which are 
 continually before us and may be pointed at with the finger. When the 
 concrete nouns subsequently acquired a more abstract signification, it 
 depended wholly orr national characteristics and modes of thought, 
 (with which language is indissolubly connected), as to whether the 
 article was retained or dropped. In English the absence of the definite 
 article gives to the noun (proper names being excepted) an abstract or 
 general signification; in Latin the same circumstance allows of such 
 significations. In Greek, French, &c., the retention of the definite 
 article either indicates, or does not exclude, an abstract or general sense, 
 although in this use of it the article seems scarcely to answer any other 
 purpose than shewing the necessary dependence of an abstract idea 
 upon an antecedent concrete one. Perhaps this law of thought accounts 
 for the retention. 
 
 The following example will serve to illustrate some of the foregoing 
 remarks. In Rom. v. 3, 4, we read ?J QXtyis vTrofjiovrjv KaTepyaerai, y Se 
 VTTO/XOVT) So/apji', tf & SOKI/XTJ tXiriSa, which in English is, * tribulation works 
 patience, and patience experience, and experience hope,' and in 
 French, as given in Ostervald's New Testament, * I'afm'ction produit la 
 patience, et la patience Fe'preuve, et 1'epreuve 1'esperance.' Here, where 
 all the nouns are used abstractedly, French has six articles, Greek has 
 three, and English (as also Latin) admits of none. It is remarkable 
 that in this instance Greek approaches more nearly than modern 
 French to the Latin usage. 
 
xiv INTRODUCTION. 
 
 But English, in common with Greek, French, German, &c., has the 
 ordinary indicative use of the definite article, while Latin has not. 
 How, it may be asked, can Latin dispense with it? This question 
 admits, I think, of the following explicit answer. What the definite 
 article in this use of it points at, or refers to, may always in correct 
 composition be gathered from the immediate context, or from indicated 
 circumstances. When the circumstances under which Pilate spoke, 
 and the force of ecce, are considered, 'Ecce homo,' is quite as definite as 
 either "iSe d av6 'pwrros, or, ' Behold the man,' notwithstanding the 
 absence of the definite article. In John xx. 15, Jerome's hortulamis 
 may be considered to be equivalent to d /ojTrovpds, 'the gardener,' 
 because it had been before stated that the sepulchre was in a garden. 
 And so in other instances. Hence it may be concluded that the use 
 of the definite article for indication or reference, although it facilitates 
 the understanding of the composition, is not indispensable. Analogous 
 considerations are applicable to the absence of the indefinite article in 
 Latin, inasmuch as recorded circumstances and the immediate context 
 determine in like manner in what cases it has to be supplied in 
 translating into English. On these principles it is possible to account 
 for the fact that Latin, although it has no article, is capable of answer- 
 ing all the purposes of a language. It would be marvellous indeed if 
 a language which was for so long a time in general use were not 
 of this character. 
 
 Again, Greek has no indefinite article, and consequently it some- 
 times becomes necessary to decide, in case the noun has no article, 
 whether in translating into English the indefinite article is to be 
 supplied. This determination requires generally the same considerations 
 as those applicable to Latin composition. But there is, besides, a rule 
 of considerable importance which must also be taken into account, viz. 
 that the Greek definite article is sometimes equivalent to an indefinite article. 
 I shall presently endeavour to prove by citing examples that this rule 
 is true (at least in Biblical Greek), although I am aware that Bishop 
 Ellicott, on the authority of Hermann, has asserted the contrary in his 
 recent publication on the Revision of the English New Testament 
 (note in p. 132). 
 
 Lastly, in many instances in which a Greek noun occurs without an 
 article, we have to determine, in translating into English, whether it 
 should have no article, or the definite article, or the indefinite article. 
 This determination is to be made according to rules and principles 
 applicable to the translating of Latin into English. The omission of 
 
INTRODUCTION. xv 
 
 the article is very frequent in the New Testament, especially in some 
 of St Paul's Epistles. It is still more frequent in the Septuagint, 
 in parts of which the usage as respects the article approaches very 
 closely to that of Latin. 
 
 The foregoing general principles point to the following simple rule 
 for rendering the Greek article in English : Enquire, first, whether the 
 narrative or context shews that it must be rendered by the English 
 definite article ; if not, whether it is shewn by the narrative or context 
 to be equivalent to the English indefinite article ; if it is translatable by 
 neither of these, it is the abstract article, and requires that the noun to 
 which it is prefixed should be without an article in the English. I pro- 
 ceed next to adduce examples of the application of this rule. 
 
 Alford translates i Tim. iv. 13, 'Till I come, give attention to the 
 reading, to the exhortation, to the doctrine.' But the context does 
 not enable us to answer the questions, what reading? what exhortation? 
 what doctrine? Consequently the articles are not indicative. It is 
 obvious that they cannot be indefinite articles. Hence, by the rule, 
 they are abstract articles, and not translatable into English ; so that the 
 A. V. is here right. The adoption of the alterations seems to have 
 arisen from not recognizing the abstract force of the Greek article. 
 
 Alford and Ellicott both translate Matth. v. i, 'and seeing the 
 multitudes he went up into the mountain' (cis TO opos). It had just 
 before been said that " Jesus went about all Galilee" and great 
 multitudes from distant regions followed him (iv. 25); but neither the 
 name, nor the locality, of any mountain was mentioned. Hence the 
 article cannot be used here indicatively. Dr Ellicott has shewn (in 
 the work already cited, p. 132) that it has not an abstract, or generic 
 sense, so as to signify "mountain-country." Hence by exhaustion, 
 according to the above rule, this is an indefinite article, and the transla- 
 tion, ' a mountain,' of the A. V. is correct. It may be remarked that 
 the Greek article, in this use of it, points indefinitely to an individual of 
 a class ; but does not specify the individual. It individualizes, but does 
 not particularize. 
 
 On the same principle ev rw TrXotw in Matth. iv. 21 is rightly trans- 
 lated * in a ship,' this being the first mention of a ship, and nothing in 
 the context specifying a particular one. However probable it may be 
 that the sons of Zebedee followed their occupation in a particular ship, 
 the rules of intelligible writing demanded a previous statement of this 
 circumstance, if it was intended that Iv TW TrXotw should be taken to 
 mean ' in that ship.' No mere presumption, however strong, is gram- 
 
xvi INTRODUCTION. 
 
 matically a justification of the use in this instance of the indicative 
 definite article. (The same remark applies to the translation of TO opos 
 spoken of above.) In verse 22,To-7rXotovis 'the ship/ because mention 
 had been before made of a ship. 
 
 In Matth. v. 15, 'a bushel,' 'a candlestick/ need not be altered, 
 because, as it cannot be gathered from the context that a particular 
 bushel or candlestick is meant, the articles are not indicative, but 
 merely individualize. The substitution of definite articles would convey 
 to the English reader a special sense different from that in which the 
 passage would be understood by a Greek, which is rather given by the 
 indefinite articles. In Joh. xii. 24 our idiom would allow of translating 
 o KOKKOS TOV (TLTOV ( the grain of wheat / but there the Revisers have 
 retained ' a grain.' 
 
 The same rule decides, that in a very important passage, Matth. 
 i. 23, 17 7rap0eVos should be translated ' a virgin/ the prophecy not 
 pointing to a particular virgin, but specially to the virginity of the 
 mother. ' One who is a virgin shall conceive, &c. jl It is wholly 
 unreasonable to cite with reference to this point a. following passage (Is. 
 viii. i 4), where certainly no mention is made of a virgin. This is a 
 highly figurative passage, the interpretation of which appears to be, 
 that by union with a prophetess (TTJV vpoJNJru), that is, by partaking of 
 the prophetic spirit, Isaiah was enabled to foretell, respecting that same 
 son of the virgin, that he was destined from the beginning to be the 
 spoil-taker, who should lead captivity captive, and therefore be more 
 potent than the king of Assyria, or any earthly king. 
 
 The Translation 'through the patience and the comfort of the 
 Scriptures' (Rom. xv. 4), proposed by the " Five Clergymen," is proved 
 to be incorrect by the fact that in the most trustworthy MSS-, including 
 the Codex Sinaiticus, the preposition Sia is repeated before T^S 
 7rapaK\7jo-(os. According to a rule given in a note in p. 76 of the work 
 by Bishop Ellicott already cited, the translation should be 'through 
 patience, and through comfort of the Scriptures.' The next preceding 
 verse shews that patience is here spoken of in a sense independent of 
 the subsequent mention of the Scriptures, and there is no need of the 
 article before ' comfort/ because the character of the comfort is defined 
 by ' of the Scriptures' following. In the Collect for the second Sunday 
 in Advent there is a comma after ' patience.' 
 
 The non-recognition by the Revisers of the abstract use of the 
 
 1 Luther translates, eine Jungfrau, Ostervald, une vierge. The Italian version of ^ 
 Antonio Martini has la Vcrgine, probably for a doctrinal reason. 
 
INTRODUCTION. xvii 
 
 article is still more shewn by the translation 'we might have our hope' 
 at the end of the same passage (Rom. xv. 4). There is no word in the 
 original corresponding to 'our,' which is apparently introduced only 
 because ' our hope' might also be expressed in English by ' the hope of 
 us,' and thus the possessive pronoun gives a sort of reason for taking 
 the article before 'hope' in an indicative rather than an abstract 
 sense. The Revision is disfigured by many other instances of 
 insertions of the possessive pronoun on the same principle. How 
 untenable this principle is will become apparent by comparing the 
 revised translation of the passage before us with that of Rom. v. 3, 4, 
 which contains the same doctrine respecting the generation of hope 
 through patience. Here the Revisers have given, ' tribulation worketh 
 endurance [i.e. patience], and endurance approval, and approval hope,' 
 thus taking, as it were of necessity, all the articles as abstract, and all 
 the nouns, inclusive of * hope,' in a perfectly general sense. There is, 
 it is true, an instance of a similar insertion of the possessive pronoun 
 in Heb. xii. 2, according to the Authorized Version, where rfj<s TRO-TCWS 
 is translated ' of our faith,' the word ' our' being put in Italics as not 
 being in the original. Alford in his revised New Testament, has 
 ' of the faith.' Both these translations, in consequence of not re- 
 cognizing the abstract force of the article, tend to obscure the doctrine 
 that Jesus Christ is "the author and finisher of faith" generally, that is, 
 of the faith of all the faithful of all times. 
 
 As the definite article is used in the French language just as 
 in Greek to give to a noun an abstract sense, it might be argued that, 
 according to the laws of language, if it has a pronominal force in 
 Greek, it has the same in French. But this, I suppose, Frenchmen 
 would not admit. In short, I venture to express the opinion that the 
 so-called pronominal force of the Greek article is a fiction, referable to 
 no linguistic principle, and originating partly in a too technical applica- 
 tion of Middleton's doctrine of the article, and partly in the tendency, 
 characteristic of modern biblical criticism, to give to the language of 
 Scripture a concrete or objective sense. 
 
 Translation of Greek Tenses. 
 
 Although we have tenses in English corresponding to the present, 
 the imperfect, the aorist, the perfect and the pluperfect, in Greek, it is 
 not always required, neither is it always possible, to translate these 
 tenses by the corresponding ones in English. Yet the variations 
 should be such as may be accounted for on linguistic principles. 
 
xviii INTRODUCTION. 
 
 I propose, therefore, to enquire what are the principles which in 
 certain cases justify translating a Greek tense by a different English one, 
 with the view of ascertaining rules for guidance in such cases with 
 respect to translating the tenses in the Greek of the New Testament. 
 
 In the Authorized Version, Joh. iv. i and 2 is translated, ' When, 
 therefore, the Lord knew how the Pharisees had heard that Jesus 
 made and baptized more disciples than John, (though Jesus himself 
 baptized not, but his disciples)'. Here the aorist yKovvav is rendered 
 by the pluperfect 'had heard,' the present Troiet by 'made,' and 
 both the present /3cwm'ei and the imperfect e/2a7TTie by 'baptized;' 
 and these renderings have been retained in the Revision by " Five 
 Clergymen." Excepting that there is an awkwardness in the repetition 
 of the subject 'Lycrovs after o KV/HOS, the translated tenses are felt by 
 the reader to be consistent with each other and to give an intelligible 
 account of the transactions narrated. On what principle, then, have the 
 above-mentioned changes been made? I conceive that they are attribu- 
 table to the circumstance that the translators have stated the course of 
 events with reference to a point of time different from that to which 
 they are referred by the author of the original, and have consequently 
 substituted narrative forms of expression for descriptive. The tenses of 
 the Greek might be exactly rendered by translating as follows : ' When 
 the Lord knew that the Pharisees heard say, Jesus is making and bap- 
 tizing more disciples than John, although Jesus himself was not bap- 
 tizing, &c.' 'The narrative aorist -rJKova-av is used, because the very 
 terms in which the report was conveyed are added. This will also 
 account for the repetition of the subject above alluded to, and for the 
 descriptive form of the report. The imperfect tense which follows is 
 also descriptive, and implies that at the time the message was brought 
 to the Pharisees the transaction referred to was still going on. On the 
 whole I consider this translation to be preferable to that of A.V., inas- 
 much as it expresses the Greek tenses more exactly, and at the same 
 time does no violence to English idiom. 
 
 In Rom. i. 19, o 0os tyavepuo-e is rendered in A. V., 'God hath 
 shewed,' which in the present translation is changed into ' God has 
 manifested,' because in the preceding clause the Greek of 'manifest' 
 is <ai/epoV. The Revisers have given 'God manifested,' translating 
 the aorist strictly. Alford, commenting on the passage, urges that 
 "the historic aorist" is to be adhered to because it accords with the 
 mention made of the Creation in the expression d-n-o KTIO-CCOS KOO-/XOV 
 in ver. 20. But this expression, as well as diro Kara/SoA^s KO'CT/AOV, is 
 
INTRODUCTION. xix 
 
 employed solely with reference to the remotest conceivable past time, 
 the very beginning of time, being equivalent to an apxys KTMTCWS 
 (2 Pet. iii. 4), or to d-rr dpx*js KO'CT/XOV (Matth. xxiv. 21), or to the simple 
 formula aV dpxfjs (i Joh. i. i). (See the Note to Rom. i. 20 in p. 26.) 
 Accordingly d 0os e^avepwo-c has no special reference to the act of 
 creating the world, but rather to the continual ordering by God of 
 the course of nature and providence so as to reveal Himself to in- 
 telligent beings. Such continuous action, or repetition of acts, was 
 resolved in the mental vision of the Greek-speaking people into com- 
 ponent parts, which were then severally regarded and spoken of as 
 past events, whether they were past or future. Thus the historic 
 aorist is used in the present instance as referring equally to all God's 
 manifestations of Himself. On the contrary, speakers of other lan- 
 guages, as ourselves, would regard the events collectively, and embrace 
 all manifestations by using the perfect past, this tense often referring 
 not only to what has been done, but implicitly also to what is done 
 and will be done. Thus there is actually no difference between the 
 two methods in point of generality, the same general truth being 
 expressed by both, but in more abstract terms in the latter method 
 than in the other. [In an exactly analogous manner, virtue in the 
 abstract is expressed more concretely in Greek by *j apc-n} than in 
 English by ' virtue,' or in Latin by virtus."] Some languages, as Latin, 
 do not formally distinguish between the historic past and the perfect 
 past, because, in fact, the distinction may be conveyed by the context 
 and the known circumstances of the narration or the speaker, although 
 it be not actually expressed. 
 
 It is, however, very important in translating from one language 
 into another to have regard to the usus loquendi in each with respect 
 to tenses. [This is necessary, on account of differences of usage, 
 even in translating from one modern language into another.] On this 
 principle, apparently, the translators of the English Version judged 
 that c^avepcoo-e in the present instance should be rendered by a per- 
 fect past. That they judged rightly appears from the circumstance 
 that rendering it by an aorist might lead an English reader to con- 
 clude that some particular manifestation, as the act of creation, was 
 referred to ; which, as has already been argued, there is no ground 
 for supposing. The foregoing reasons justify, it seems to me, retain- 
 ing the perfect past tense as given in A. V. 
 
 Both in A. V. and in R. A. V. -rj^aprov in Rom. ii. 12 is translated 
 * have sinned.' The Revisers assign as the reason for their departure 
 
xx INTRODUCTION. 
 
 in this instance from the rule they laid down for themselves in trans- 
 lating the aorist, that " there is a prolepsis of the future judgment." 
 This somewhat far-fetched reason, which is inapplicable to other in- 
 stances of the same translation to be presently mentioned, has, per- 
 haps, had its origin only in the incapacity of modern thought to 
 comprehend the Apostle's abstract language, and may, I think, be 
 set aside by the considerations entered into above in discussing the 
 translation of e^ai/epwo-e. According to those views the aorist rj^aprov 
 is really used narratively, but in an abstract general sense, so as to 
 embrace ideally all sinful acts, whether in past, present, or future 
 time. English idiom rejects this usage, but we convey the appro- 
 priate idea either by means of the perfect past or the present. I have 
 followed A. V. and R. A. V. in adopting the perfect past in this pas- 
 sage, but I think that the present would express better the meaning 
 of the original. ' As many as sin without law, without law shall also 
 perish, and as many as sin in law through law shall be judged.' (See 
 the Note to ii. 12 in p. 27.) The abstract use of the aorist, if the 
 English mind were trained to it, might tend to render our language 
 more suited to Scriptural reasoning ; but as the case is, the adoption 
 of such usage would only mislead. 
 
 In A. V. 7ran-es rj^aprov is translated 'all have sinned' both in 
 Rom. iii. 23 and in Rom. v. 12. But R. A. V. has 'all have sinned' 
 in the former passage, and 'all were sinners' in the other. In the 
 latter, Alford gives * all sinned,' translating the aorist strictly. There 
 can, I think, be no doubt that the translation should . be the same 
 in both passages. The last mentioned translation appears to counte- 
 nance the doctrine that all men sinned in Adam's sin. But if the 
 principles above explained be true, this inference is not justified by 
 the Apostle's language, inasmuch as the aorist is to be taken, not 
 with any such special reference, but as comprehending all individual 
 instances. It is because English readers are generally incapable of 
 so taking ' all sinned,' that the translation ' all have sinned,' which, at 
 least, does not mislead, is preferable. Considering, however, that 
 according to the proposed explanation of the Greek usage, 'all sin' 
 really expresses in English idiom the very same idea as that which 
 was conveyed by TraVres ^aprov to a Greek, the aorist has been 
 rendered by a present in Rom. v. 12, although 'all have sinned' has 
 been allowed to stand in Rom. iii. 23. (See the Note to v. 12 in 
 P- 36.) 
 
 On the same principles as those applied to ypapTov, the aorist 
 
INTRODUCTION, xxi 
 
 d7reOdvofj.ev in vi. 2 is translated by a present : 'How shall we who 
 die to sin, &c.' There is the special reason for such rendering in this 
 passage, that, in accordance with the meaning of TOV 6a.va.rov in ver. 3, 
 it indicates that the death signified is natural death, that to which 
 the body is subject in consequence of "the law of sin and death" 
 spoken of in viii. 2. (See the Notes to vi. 2 and 3.) The translation 
 in A. V., ' How shall we that are dead to sin, &c.' is not usually 
 supposed to have reference to death of the body, the expression 
 " dead to sin " being vaguely taken in a metaphorical sense. The 
 translation adopted by the "Five Clergymen" is, 'we who died to 
 sin j ' but according to Alford's interpretation (m loc\ the expression 
 'died to sin' means, "became as separate from and apathetic towards 
 sin as the dead corpse is separate from and apathetic towards 
 the functions and stir of life." And again in his remarks upon a/xaprt'as 
 i? 6a.va.Tov in vi. 1 6, taking no notice of the law of antecedence of 
 sin to death expressed by this formula, he speaks of " Death [by 
 sin]" as being "the state of misery induced by sin, in all its awful 
 aspects and consequences." I do not hesitate to say that to those 
 who write, and to those who accept, arbitrary comments such as 
 these, the doctrine and the gospel preached by St. Paul are hid, 
 inasmuch as the object of his teaching here is specially to shew, by 
 the light of the death of Christ, to what end sin and death are in the 
 world. Scripture has vouchsafed no other explanation of the existence 
 of evil than that which, according to St Paul's doctrine, is deducible 
 from the death of the Son of God. 
 
 For the same reasons dTreOa.vofj.ev in vi. 8 and a7re'0ave in vi. 10 
 are translated by present tenses. The instances in vi. 10 require 
 particular consideration. In A. V. o direOave is translated ' in that he 
 died;' in R. A. V., ' the death that he died.' But both these transla- 
 tions do violence to strict grammar, which demands that the translation 
 should be, 'that which died, died to sin, &c.;' and this being the 
 case, the only question to be determined is, How is this translation 
 to be interpreted ? Now I conceive that the answer to this question is 
 given by saying, in reliance 'upon the foregoing philological principles, 
 that we have in this passage an assertion made abstractedly by means 
 of the neuter pronoun o and aorist tenses, and that the very same 
 assertion is made in accordance with English idiom and mode of 
 thought when the aorists are rendered as present tenses: 'That which 
 dies, dies to sin &c.' (See the Note to vi. 10.) 
 
 Having explained, as far as may be required, the principles on. 
 
xxii INTRODUCTION. 
 
 which the Greek article, and Greek tenses, are rendered in the present 
 Version, I propose to add some miscellaneous remarks on philological 
 points having reference to the exact translation and interpretation not 
 only of St Paul's writings, but of the New Testament generally. One 
 of the most important of these points is the translation of prepositions, 
 with respect to which the A. V. in not a few instances requires 
 correction. 
 
 I think I have uniformly rendered Sia with a genitive, 'through,' 
 or 'by means of,' and Sia with an accusative, 'on account of or 'be- 
 cause of.' In iii. 30 St Paul seems to intimate, by the way in which 
 he uses both e/c Tucrrews and Sta iribrews, that these are equivalent 
 expressions, although differing in fonn. The difference of form is 
 explainable on the supposition that e* TTIO-TCCOS expresses the law of 
 the relation between faith and righteousness, and Sta TRO-TCW? the 
 instrumental relation, faith being the means of partaking of righteous- 
 ness. (See the Note to iii. 30.) The mode of using eis and en-tin iii. 22 
 is another instance indicative of the Apostle's regard to precision with 
 respect to the signification of prepositions. 
 
 Generally, the prepositions c/c and eis are employed to express 
 respectively 'consequence from' and 'antecedence to;' and in such 
 cases the former may be translated ' from,' or ' after,' or ' in conse- 
 quence of/ and the latter 'unto' or ' into.' (Respecting the translation 
 of ei5 by 'unto', see the Note to x. 3.) The preposition cis is in other 
 instances considered to express 'direction towards/ or 'reference to.' 
 In i. 4 K is taken in the sense of ' because of/ or ' by reason of/ for 
 reasons given in the Note to that passage. 
 
 In several instances avao-rao-is e/c ra5v veKpwv is translated ' resur- 
 rection after death/ ot vcKpot being considered to be a concrete noun 
 put for the abstract 'death' or 'mortality.' In some instances, how- 
 ever, I have retained ' resurrection from the dead/ this being so es- 
 tablished an expression that it cannot now be unsettled, although 
 many who use it have no distinct perception of what is meant by 
 ' from the dead.' Possibly the rendering of CK TWV v&cpw sometimes 
 one way and sometimes the other may serve to suggest to the English 
 reader the meaning of the concrete expression ' from the dead.' (See 
 the Note to vi. 13.) 
 
 The preposition IK is often omitted when it governs a noun de 
 pendent on another noun. Hermann remarks (on Soph. Philoct. 1. 3), 
 ' Nemo hodie de omissa prepositione cogitabit, quum genitivus per se 
 indicet id unde quid fiat' Thus, we have in St Paul's writings Si/cat- 
 
INTRODUCTION. xxiii 
 
 CK TriWews and oiKdLoa-vvr) iriorews in nearly the same sense. In 
 the latter form of expression the noun in the genitive case may acquire 
 the force of an adjective. Thus in the present instance the expression 
 might be rendered a faith-righteousness. This genitive, which occurs 
 frequently in the Greek of the New Testament, has been called * a 
 genitive of quality,' to distinguish it from the ordinary genitive ex- 
 pressive of dependence or relation. In Luke xvi. 9 e* rov /xa/xwi/a -n/s 
 is an instructive instance, being followed in v. n by ei/ TW 
 
 I propose next to make a few remarks on the usage in St Paul's 
 writings with respect to the above-mentioned genitive of quality. In 
 agreement with R. A. V. I have translated TTJV fXevOtpiav rrj<s So^s 
 (Rom. viii. 21) 'the liberty of the glory,' although I am much disposed 
 to conclude that T^S Sogs is here a genitive of quality, and that ' the 
 glorious liberty ' as given in A. V. is a preferable translation. In the 
 latter part of the Note on vii. 24 reasons are given for translating CK rod 
 O-W/AOTOS rov 6a.va.rov TovTov, ' from this deathful [or mortal] body,' 
 rov Ba.va.rov being taken to be a genitive of quality, and the pronoun 
 TOUTOV to belong to rov o-w/xaros. This syntax is supported by an 
 instance from the Septuagint So in Psalm Ixxxviii. 10, lv r<3 ftpaxfovi 
 rrjs 8wa.fj.ews <rou is not ' with the arm of thy strength,' but * with thy 
 f arm of strength,' or, as in the English Version, ' with thy strong arm.' 
 According to the same rule, TO crw/xa T^S rairetwocrccos vj/xwi/ in Phil. iii. 
 2 1 is ' our body of humiliation,' and TO> o-w/xart r-fjs So'^s avrov in the 
 same verse is ' his body of glory.' These renderings are equivalent to 
 1 our vile body ' and ' his glorious body,' as given in A. V. Bishop 
 Ellicott, in his recent work on Revision (p. 109), considers 'the body 
 of our vileness ' and ' the body of his glory ' to be ' more truthful and 
 forcible ' than the expressions in A. V. On the contrary, these ren- 
 derings (which are given in the Revision of the Epistle to the Phi- 
 lippians published by 'Four Clergymen' in 1861, excepting that 
 ' humiliation ' is there in place of ' vileness ') appear to me not only 
 incorrect for the reasons above urged, but also unintelligible to the 
 ordinary English reader, because the possessive pronouns are not 
 attached to the word ' body.' 
 
 I proceed now to remark upon the translation of particles. The 
 rules that have been adopted in this Version in translating the par- 
 ticles //ii/, Se, Kcti, ovv and yap call for the following explanations. In 
 the Preface to the Revision of the Gospel of St John by Five Cler- 
 gymen, the authors remark (p. x.), " the particle Se has been variously 
 
 C2 
 
xxiv INTRODUCTION. 
 
 rendered, according as it seemed to express distinct contrast, or the 
 mere passage from one thing to another, by the words ' but 'or ' and '; 
 and in some instances it has been omitted altogether, after the example 
 of the Authorized Version, in cases where the genius of English nar- 
 rative seemed to call for the lively 'asyndeton,' rather than the con- 
 tinual and linked coherence of the Greek." The rules I have 
 followed with respect to rendering the particle Se accord generally with 
 the principles thus laid down, although I do not think that omitting 
 to render it is justified by any difference between the asyndeton cha- 
 racter of English narrative and the linked coherence of the Greek. 
 The reason thus assigned leaves out of consideration a very marked 
 distinction between Greek and English writing, viz. the use of punc- 
 tuation, which, whensoever and by whomsoever it was invented, was 
 a great simplification of written language. Any one who should 
 attempt to read a piece of English not punctuated, especially if at the 
 same time the words were not separated by spaces, might convince 
 himself that in Greek writing there must have been some equivalent 
 to stops, which served to indicate the transition from one passage or 
 clause to another, and prepared the reader to give to the following one 
 the appropriate tone and emphasis. As the necessities of language are 
 the same in all ages and nations, it may be presumed that that office 
 was discharged by such particles as KCU, /xcr, Sc, and ow, and the 
 supposition that such was the case will at once account for their 
 holding so generally either the first or second place of a clause or 
 sentence. Probably these particles are representatives of sounds used 
 originally in conversation for the sake of distinction or emphasis. 
 
 As an adversative particle, Se is generally equivalent to our ' but ' ; 
 but as it is not so strongly adversative as aAAa it may often be ren- 
 dered ' however,' and sometimes ' yet '. Also as a transitional particle 8c 
 is always more or less adversative, and in that respect is distinguished 
 from Kat when the latter is used for transition. Not unfrequently- 
 may be exactly rendered by the English ' now,' used without reference 
 to time, but simply to indicate transition to another phase of the 
 subject. 
 
 The particle /*/ is sometimes rendered ' indeed,' not in the sense 
 of 'in reality,' but solely because that word serves, together with 
 punctuation, to guide the reader towards the sense of a passage, just 
 as /Aei> does in Greek. Frequently, however, the translation of ptv is 
 rendered unnecessary by punctuation. 
 
 I have, always, I think, rendered yap by 'for,' excepting in the 
 
INTRODUCTION. xxv 
 
 instance of Tt yap; in iii. 3, which is translated 'What now?' The 
 usage with respect to this formula is discussed at some length in the 
 Note to that passage, as I could not find anything to the purpose 
 concerning it either in Matthias's Grammar, or in Liddell and Scott. 
 I distinguish between on and yap, the former, when it is not equiva- 
 lent to ' that,' being translated ' because.' 
 
 The particle ovv, when it indicates a general dependence of some- 
 thing preceding on what follows, is translated ' then,' and only in case 
 of a formal inference ' therefore.' Tt ow; is 'what then?' *Apa ovv is 
 always ' therefore.' 
 
 The uses of the copula /cat require to be specially mentioned. 
 Any one acquainted with the language of the Septuagint could not 
 fail to notice the very frequent occurrence of the use of this particle. 
 It seems, in fact, often to be introduced only to separate the clauses 
 of a sentence, and in this respect to answer the same purpose as 
 punctuation. Obviously, one of the uses coming under this category 
 is, to indicate the commencement of the apodosis of a sentence. It is sur- 
 prising to me that this philological fact does not appear to have been 
 noticed by Greek scholars. This is probably to be accounted for by 
 the general neglect into which the diction of the Septuagint seems to 
 have fallen on the part of those who devote their attention to the 
 style and language of classic authors. The following instance of this 
 use of /cat occurs in Is. vii. 16 : AtoVt irplv rj yvoWt TO TratSt'ov dyaOov 77 
 Ka/coV, a7Tt$t Trov^pta,, f.K\ta.o~6a.i TO Q.ya.Qvv KCU, KOLTaXet^O^o-fTaL 77 yrj ?)V 
 av <j>oJ3f) aVo TTpoo-wTrov TCOV Svo /JaortXcW. [Schleusner in his Lexicon 
 proposes to read oVetfotv instead of aVeifot.] ' For before the child 
 knows good or evil, to refuse the evil, to choose the good, the 
 land which thou fearest will be left without the presence of the two 
 kings.' Here /cat performs no other office than that of separating the 
 apodosis of the sentence from the antecedent clauses. This use of /cat 
 occurs in a similar manner in v. 12 and at the beginning of ix. 23. 
 (See the Notes on those two passages.) 
 
 Again, /cai is used like-Se for the sake of nexus, but not with any 
 adversative signification. To illustrate this point I propose to advert 
 to the translation of Joh. v. 39, 40, adopted by the "Five Clergymen" 
 in their Revision of the Gospel of St John. They state in the Preface 
 (p. xv.) that they decided, three against two, for the indicative meaning 
 of epevi/are, and accordingly translate, 'Ye search the Scriptures, because 
 ye think that in them ye have eternal life : and they are they which 
 testify of me ; and yet ye are not willing to come to me that ye may 
 
xxvi INTRODUCTION. 
 
 have life.' If I remember rightly, in a discussion in the House of 
 Lords on a proposed Revision of the Authorized Version, one of the 
 Bishops referred to this passage as exemplifying the great difficulty of 
 deciding unanimously on the translation of disputed passages, and as 
 furnishing a reason for restricting the revision to putting alternative 
 renderings in the margin. But since we may be sure that such passages 
 were understood at the time they were written in the definite meanings 
 intended by the writers, there must exist philological principles by 
 means of which the difficulties that are now felt may be overcome, 
 and it would therefore be unwise to despair of discovering these, 
 as well as inconsistent with the advances in philological science 
 supposed to be made in the present day. At least, with respect to 
 the passage which has given rise to these remarks, I think, for the 
 following reasons, there is no occasion to despair of arriving at a 
 definite and satisfactory result. 
 
 The whole passage, inclusive of v. 38, may be thus rendered : ' and 
 ye have not his word abiding in you ; for whom he hath sent, him ye 
 believe not. Search the Scriptures, because yourselves think that 
 in them ye have eternal life, and they are they which testify of me. 
 And ye are not willing to come to me that ye may have life.' As 
 is expressed before -So/ceiTe, and is evidently put in contrast with 
 following, it should be emphasized ; which may be done by 
 translating it 'yourselves.' But for this reason the clause beginning 
 /cat e/ceti/at is dependent on 6Vt, and instead of a colon, only a comma 
 should be put after * life.' Now our Lord could not say of the Jews 
 he was addressing, who did not believe on him (v. 38), that they 
 searched the Scriptures for testimony concerning himself. Hence the 
 indicative sense of cpeware is inapplicable. Also the translation of 
 /cat in v. 40 by ' and yet,' is inadmissible, because it gives to /cat an 
 adversative sense, which it never has. Rather /cat is used for nexus, 
 primarily with v. 38, but inclusively with v. 39, as will be seen by 
 paraphrasing this verse as follows : ' Ye do not search the Scriptures, 
 although ye, on your part, think that in them ye have eternal life, 
 and they, on their part, testify of me the Christ; and ye will not 
 come unto me, &c.' Bidding them search the Scriptures because they 
 had good reasons for so doing, is equivalent to saying that they did 
 not search the Scriptures although they had such reasons. This 
 exegesis seems to me to remove all difficulty from the passage. 
 
 I take occasion to advert here to a few instances in which, as it 
 seems to me, a species of injustice has been done to the inspired 
 
INTRODUCTION. xxvii 
 
 writers, either in consequence of not taking a common-sense view of 
 what they say, or not adequately estimating the character of the 
 writing, or the writer. In Luke ii. 3, oropcuovro TTOLVT^ a7roypa<ecr0a6 
 ought by no means to have been translated 'all went to be taxed,' 
 as well because people do not go to be taxed, the tax-gatherer rather 
 coming to them, as because ctTroypa^eo-^at may have the middle sig- 
 nification, 'to register or enrol themselves.' Alford translates in the 
 sense of ' being enrolled,' that is, passively, both here and in v. i, and 
 in the middle signification in v. 5. Jerome, with more exactness, 
 translates by describor and descriptio in verses i and 2, and by 
 profiteer in verses 3 and 5. The fact seems to have been that the 
 general enrolment which first (717x0x77) completely carried out the 
 intention of the decree, took place eight or nine years after the move- 
 ment consequent upon its promulgation, and that St Luke, to prevent 
 misapprehension, has given intimation of this circumstance in v. 2. 
 
 More than one learned commentator considers that in Gal. vi. n 
 StPaul is referring to large and "unsightly" letters, which it is supposed 
 he was compelled to write in consequence of defective vision. But 
 St Paul does not himself advert here to any such defect, and therefore, 
 whether the fact were so or not, it is unjustifiable to make the sense 
 of the passage depend upon it. Probably the supposed circumstance 
 has no other foundation than the disposition of some modem biblical 
 critics to seize upon whatever appears to be evidence of weakness 
 on the part of St Paul, whether bodily or intellectual. But the ex- 
 pression 'with my own hand' should have protected him from the 
 imputation of making this trivial statement, inasmuch as it would be 
 superfluous for any one who is confessing that he writes in " unsightly 
 characters " to say that he writes them with his own hand. The fact is 
 St Paul usually wrote by an amanuensis (see Rom. xvi. 22), and, 
 accordingly, in the most natural way possible, at the end of a long 
 letter written with his own hand, he states this circumstance to the 
 Galatians in attestation of his regard for them and solicitude concerning 
 their spiritual interests. -The objection that St Paul does not use 
 ypa/x/xara for an epistle, is completely met by saying that this word is 
 so used by St Luke (Acts xxviii. 21) ; for surely St Paul might employ 
 the same vocabulary that his fellow-labourer did. 
 
 Another commentator remarks on Rom. vi. 7, viz. 'he that is dead 
 is justified from sin,' that "a dead man has done with sin; he cannot 
 commit it." This comment leaves out of account the most significant 
 word (8ctK<uW(u) of the sentence, and makes St Paul assert a truism ; 
 
xxviii INTRODUCTION. 
 
 which is altogether inconsistent with the general character of his writing. 
 Want of appreciation of the whole tenor of the Epistle can alone 
 account for such a remark. In the Note to this passage I have en- 
 deavoured to point out its meaning, and the great importance of the 
 doctrine it contains. 
 
 On consulting, after this Translation was printed, some of the early 
 Editions of the English Bible, I found, somewhat to my surprise, that 
 several of the translations which I considered to be not unimportant 
 improvements upon the Authorized Version, and it had cost me much 
 labor and thought to decide upon, were already in existence, although 
 not introduced into the Edition of 1611. Thus in the Edition of 1566 
 (the Great Bible), the apodosis of the sentence in Rom. v. 12 begins 
 with * even so,' and the verse ends with * all we have sinned.' The 
 insertion of * we ' here is very noteworthy, as giving to the clause a sense 
 almost identical with the translation 'all sin' which I have adopted. 
 In the Edition of 1572 the 'we' is omitted. All the Editions, including 
 even that of 1611, have a full stop at the end of the verse. The colon, 
 and the long parenthesis, must have been introduced into the Autho- 
 rized Version by a subsequent recension. In the Geneva Bible of 1578 
 the apodosis begins with 'and so,' although in the Editions of 1585 and 
 1595 (Parker's Bible) 'even so' is retained. The example set in the 
 Geneva Edition was followed in that of 1611. 
 
 Again, with respect to Rom. ix. 15, the translations in the early 
 Editions are very various. In those of 1585 and 1595, printed by C. 
 Barker and his deputies, the translation and the punctuation are thus 
 given : ' I will shew mercy, to whomsoever I shew mercy: and I will have 
 compassion, on whomsoever I have compassion.' This is equivalent to 
 what is proposed in the present translation. In the other Editions the 
 rendering differs more or less from this, and in particular the Geneva 
 Edition of 1578 has, 'I will have mercy on him, to whom I will have 
 mercy, and will have compassion on him, on whom I will have com- 
 passion.' This mistranslation probably gave rise to that in the A. V. 
 
 In the Edition of 1578, the conclusion of Rom. iv. i is rendered 
 ' hath found concerning the flesh,' with a marginal note ' That is, by 
 works.' This is in accordance with what is said in the Note to this 
 passage in p. 33, and with the quotation there adduced from Theodoret. 
 The A. V. has not followed this rendering. 
 
 Some explanation must now be given as to what has been aimed at 
 in the general execution and the style of this Translation. I have uni- 
 formly endeavoured to express in the idiomatic English of the present 
 
INTRODUCTION. xxix 
 
 day just what the original does, neither more nor less, and, as far as 
 possible, with the same degree of brevity. If now and then recourse 
 has been had to some measure of circumlocution, it was because 
 I could not otherwise effect an exact translation. Also in this Translation 
 the order of the words in the original is followed as closely as pos- 
 sible, more closely, I think, than is the case either in A. V. or in 
 the R. A. V. It seemed to me that St Paul studied in his diction both 
 distinctness and rhythm, and I consequently thought that the translation 
 might possess these qualities in greater degree in proportion as the 
 order of his words and clauses was adhered to. The execution of the 
 present undertaking may give the means of judging how far this expect- 
 ation has been fulfilled. One often hears the beauty and rhythm of 
 the English Version spoken of, but it does not seem to be generally 
 considered to what extent it owes these qualities to the original. 
 
 There is reason also to say that St'Paul had regard to variety in his 
 diction. For example, in vii. 15 21 the three words irpao-o-w, TTOIW, and 
 KaTepyao//,ai appear to be used for the sake of variety only, without 
 distinction as to sense. In this instance I have attempted to represent 
 in the translation the variations in the choice of the words in the 
 original : but in ii. i 3, where rrpda-a-w and TTOIOJ have the same mean- 
 ing, as is evident from the way in which they are used in v. 3, no 
 corresponding verbal distinction is made in the translation. 
 
 The rule of rendering by the same word in English a Greek word 
 which occurs more than once in the same sense, has been strictly at- 
 tended to. This rule, which is obviously correct in principle, has been 
 much violated in A. V., merely, as it seems, for the sake of variety. 
 It may, however, happen that the same Greek word occurs^ even in 
 the same passage, in different senses expressible by different words in 
 English : in wr^ich case, of course, different English words are to be 
 used. An instance of this kind, as respects the use of the verb /c/nW, 
 may be seen in xiv. 13. (See the Note to this passage.) 
 
 In St Paul's writings we sometimes meet with apparent deviations 
 from strict grammatical construction, which, however, convey distinctly 
 the meaning of the writer, and therefore do not really violate the prin- 
 ciples of grammar. Under this head may be placed constructions such 
 as those which occur in Chapter v. As these ellipses are themselves 
 significant, no attempt should be made to fill them up. (See the Note 
 to v. 18.) The ellipsis of the substantive verb is a distinct feature of 
 the language both of the Septuagint and the New Testament, and was 
 probably also a characteristic of the language of ordinary intercourse in 
 
xxx INTRODUCTION. 
 
 the Apostle's time. The practice may probably be attributed to a 
 habit of expression more suited to concrete description than to abstract 
 assertion, the object or event being mentally regarded as if in view, and 
 therefore not requiring its actuality to be formally stated. Owing to 
 the circumstance that our mode of thought, or mode of expressing 
 thought, takes rather an abstract than a concrete form, it is generally, 
 but not always, necessary to supply the substantive verb in translating 
 into English. For these reasons I am of the opinion that there is no 
 need, when a verb substantive is supplied, to indicate by change of 
 type, or otherwise, that it does not occur in the Greek. In fact, 
 throughout the translation I have not given an indication of that kind, 
 because I consider that Scripture, in common with all intelligible 
 writing, contains all the words that are necessary for conveying precisely 
 the sense intended, and that a translation is only concerned with con- 
 veying, by whatever means, exactly the same sense. For instance, in 
 ix. 1 8 6V 0e'A.i is translated 'whom He wills to have mercy on,' and 
 again in the same verse, < whom He wills to harden,' because the Greek 
 construction shews that in the former case the pronoun 6V must be 
 governed by eXeetv understood, and in the other by vK\T)pvvtw under- 
 stood. 
 
 In conformity with the principle of translating the Epistle into 
 current idiomatic English, I have discarded the archaisms of the Autho- 
 rized Version, retaining only in some few instances the termination th 
 of the third person singular of the present tense of verbs, for the 
 sake of variety and dignity of expression, as is done in modern English 
 poetry. In that respect I have deviated from the example set by the 
 Five Revisers, who adhere tenaciously to such words and expressions 
 as ' every whit,' * listeth,' ' we be,' * the which,' * wist,' &c. In some in- 
 stances their rendering is even more archaic than that of A. V. For 
 example, rov d-n-o NaapeV (Joh. i. 46), which in A. V. is simply ' of 
 Nazareth,' they translate 'which is from Nazareth.' Again, Rom. vii. t 
 is rendered * Know ye not, brethren, how that the law hath dominion 
 over a man for so long time as he liveth,' A. V. having in place of ' for 
 so long time as ' the less archaic expression ' as long as.' I am unable 
 to see what necessity there is for translating ij yap uTravSpos yvvtj TO> 
 tui/Ti ai/Spl ScSerat vo/xa> (Rom. vii. 2), 'for the woman which hath an 
 husband is bound by the law to her husband while he liveth,' inasmuch 
 as the meaning of the Greek admits of being exactly expressed by 
 translating word for word, 'for a married woman is bound by law to a 
 living husband.' Why should not 'however,' which, with respect to the 
 
INTRODUCTION. xxxi 
 
 termination 'ever', has its analogues in other languages, be allowed to 
 supplant the obsolete 'howbeit'? There are in our language few ter- 
 minal distinctions ; but custom has now fully separated between ' who ' 
 and ' which,' most probably on account of the advantage thereby gained 
 in respect to distinguishing between persons and things. What reason 
 then can there be for continuing the use of 'which' with reference to 
 persons, in opposition to both the written and the spoken idiom of the 
 day? In the Preface to the Revision of the Gospel of St John (p. viii.) 
 the authors make this statement : " Keeping before us the earlier 
 English versions, from WicklifTe downwards, we have constantly rejected 
 words which presented themselves as the most exact equivalents of the 
 Greek, because they wanted the Biblical garb and sound which we were 
 anxious to preserve." Is it possible that there can exist any valid 
 reason for not translating a Greek word into its exact equivalent ? By 
 adopting a principle the very reverse of that above stated the revisers of 
 1611 produced a work which is readable at the present time; and the 
 example they set ought not to be departed from by those who profess 
 to admire the result of their labors. 
 
 It would seem to be a very natural and desirable part of an under- 
 taking set on foot for revising the Authorized Version of the Scriptures 
 to change its idiom into that of the best current English. But strange 
 to say, this axiom, as it might be called, meets at the present time with 
 no favour. In the interval that has elapsed since the last Revision, 
 the English language has acquired force and precision, which writers in 
 magazines and newspapers have not been slow to avail themselves of 
 in giving expression to their views on matters of immediate interest. 
 Why should the more perfect form of the language be exclusively de- 
 voted to material concerns, when it may receive as appropriate an 
 application in speaking of interests far greater, and not more remote ? 
 An antique idiom tends very much to qualify the estimation formed 
 of the matter it communicates, and a reader or hearer does not readily 
 regard as of vital importance what is conveyed to him in terms unlike 
 those in which he is accustomed to express himself in the actual ex- 
 igencies of life. A change of the Authorized Version into an idiom 
 more closely resembling that generally spoken, might have the effect of 
 strengthening in the minds of the people the impression of the reality 
 of the truths it contains, and causing it to be read with more of the 
 personal interest which the word of God demands. 
 
 Besides, the language of the New Testament, although qualified by 
 the peculiar character of the subjects treated of, must have been the 
 
xxxii INTRODUCTION. 
 
 general medium of communication between all parts of the Roman 
 Empire, such as the French language is in Europe at the present time ; 
 for otherwise St Paul and St Peter could not have written intelligible 
 Epistles to widely "scattered" churches. Hence it seems to follow, 
 because the circumstances of our time are in various respects analogous 
 to those of the Roman Empire at the epoch of its greatest developement, 
 that an agreement might also exist between the usages of language now 
 prevailing and those of the phase of the Greek language in common 
 use at that epoch*. From having made the trial I feel persuaded that 
 the current English of this nineteenth century falls in more naturally 
 with the genius of the Greek of the New Testament than the English 
 of the sixteenth or seventeenth century. For this reason also I think 
 that the feeling of strangeness incident to passing from one style to the 
 other would quickly disappear. 
 
 I propose to conclude this Introduction with a statement of the 
 grounds on which I say in the Preface that this translation is on a 
 special account entitled to receive consideration. In the doctrinal part 
 of the Epistle to the Romans St Paul uses the word "law" in a man- 
 ner which ought long since to have attracted more attention than it 
 appears to have had. He speaks of " the law of faith" (iii. 27), "the 
 law of sin " in our members (vii. 23), " the law of the spirit of life " and 
 "the law of sin and death" (viii. 2). Now it is a legitimate means, if 
 not the only means, of understanding this application of the word " law," 
 to compare it with the use we have been led to make of the same word 
 in the pursuit of natural science. In the two uses law has precisely the 
 same meaning, only in one case it has reference to what is external and 
 visible, and in the other to what is inward and spiritual. As there are 
 laws of external nature, so are there laws of spirit; and as science has 
 revealed to us that external nature has been evolved and elaborated in 
 accordance with laws, I have ventured to speak of laws of the spiritual 
 creation, regarding these terms as embracing in their application all the 
 means by which the spirits of men are formed for an immortal existence. 
 (See the Notes on v. 18 and 19, and on vi. 7.) This view of the analogy 
 between the laws of God's natural kingdom and the laws of His 
 spiritual kingdom throws great light on the doctrine and the gospel 
 preached by St Paul, and appears to be necessary for understanding 
 
 * That the Greek of the New Testament was not peculiar to it, but belonged 
 to the era, might, I think, be gathered from the character of the ecclesiastical 
 writings in the first and second centuries, and, in particular, from the style of the 
 early apocryphal writings. 
 
INTRODUCTION. xxxiii 
 
 his method of arguing on certain doctrinal questions, as well as for 
 accounting philologically for some peculiarities in the character of his 
 writing. These points may be further illustrated as follows. 
 
 The philosophy of nature consists of two distinct parts. In one, 
 which is experimental, we seek to discover, by observation and ex- 
 periment, laws of nature; in the other, which is theoretical, we en- 
 deavour either to give reasons for the laws by the aid of calculation, 
 or to ascertain their final causes. In an analogous manner the 
 philosophy of the spiritual creation is concerned both with the laws 
 according to which the divine economy is ordered, and also with the 
 final causes of the existence and operation of the laws. Thus St Paul 
 in the early portion of the Epistle to the Romans treats partly of the 
 laws which determine the prevalence and effect of sin, and of the law 
 of the relation of faith to righteousness, and partly of the final causes 
 of these laws, ending at v. 1 1 with the doctrine of the final cause of 
 the death of the Son of God. Then beginning (at v. 12) with Sta 
 TOVTO, ' therefore,' he deduces from that doctrine the reasons for the 
 existence of the laws of sin and death, and of righteousness and life, 
 and the eventual righteousness of 'all men,' as resulting, through the 
 grace of Christ, from their operation. Where in the statement of the 
 laws he employs elliptical language (as especially in v. 18), it is evident 
 that this is done because the exhibition of the laws is his main object. 
 
 Now I think it may be asserted that the recognition of this 
 analogy, in respect to law, between natural science and the spiritual 
 science of Scripture, not only assists much towards comprehending 
 the latter, but may, perhaps, even be said to be in our day necessary 
 for that purpose. I expect, however, here to be met by the objection 
 that after so many ages since the promulgation of Christianity nothing 
 new as regards doctrine is likely to be discovered. It is true that no 
 new doctrine can be discovered, because the whole doctrine concerning 
 Jesus Christ was fully known and taught in the age of the apostles. 
 But those who urge the above objection are prone to overlook the 
 fact that the knowledge of the .gospel, as taught in the apostolic times, 
 was not retained. Very shortly after the decease of the first teachers 
 there was a great falling off in that respect, and the eclipse of faith 
 and knowledge which then commenced has continued with little 
 variation up to the present day. What, therefore, we have reason to 
 seek for and to pray for is not the discovery of new doctrine, but a 
 revival of the knowledge of the old. Now it is to be considered that 
 in the dispensation of such favors " the Ruler of the ages " (i Tim. 
 
xxxiv INTRODUCTION. 
 
 i. 17) always operates by means. Thus the world existed many cen- 
 turies before the Son of God was revealed in it, and this great event 
 did not take place till the revolutions of kingdoms and empires had 
 culminated in the establishment of the empire of Rome, and the way 
 had been prepared, by the diffusion of a common language and facility 
 of intercourse between the different provinces of the empire, for 
 spreading the knowledge of the gospel over the whole of the civilized 
 world. Similarly the providence of God may have ordered that after 
 a long course of years the way should be prepared for a return to the 
 true knowledge of the Gospel, such as existed in the first ages of 
 Christianity. For if this knowledge depends on rightly understanding 
 the teaching of St Paul respecting the laws of the spiritual creation, 
 and if he speaks of law in precisely the sense in which we have learnt 
 to regard it in consequence of modern advances in natural science, it 
 is certain that during many centuries in the interval between the 
 promulgation of Christianity and the present day such teaching was 
 not understood*. We in these days ought to consider ourselves greatly 
 favoured if we have been furnished by God's providence with better 
 means of understanding it. It was the contemplation of a similar 
 developement of the divine economy that led St Paul to exclaim, " Oh 
 the depth of the riches of the wisdom and knowledge of God, how 
 unsearchable are His judgments, and untraceable His ways !" But 
 however inscrutable may be the origination of His plans, they are 
 accomplished, as I said before, by intelligible means. A more com- 
 plete understanding of St Paul's Epistle to the Romans, acquired by 
 the intervention of appropriate indications from physical as well as 
 philological science, might be the means of revealing to us, as it were, 
 
 * At the time of the Reformation great efforts were made both by Roman 
 Catholics and Protestants, and with equal sincerity, to effect a reformation of doctrine, 
 the labors of the former resulting in the Decrees of the Council of Trent, and those of 
 English Protestants in the thirty-nine Articles of the Church of England. One of the 
 facts that convince me that God granted to the English Reformers a greater amount 
 of knowledge than to their contemporaries is their adoption in Art. x. of the expres- 
 sion "after the fall of Adam." This manner of assertion conforms to the principle of 
 distinguishing between the statement of a law and assigning a reason, and as such is a 
 near approach to the views I have been endeavouring to explain. Yet it is now gene- 
 rally taught and believed that "the condition of mankind after the fall" was contingent 
 on Adam's sin, which, as I can attest, is called in printed sermons, and by persons in 
 conversation an "unfortunate occurrence." Few, however, seem to be aware how 
 incongruous such language as this is both with the Articles of our Church and the 
 teaching of St Paul. The whole body of Dissenters and Presbyterians appear to have 
 made no progress in religious knowledge in this respect. 
 
INTRODUCTION. xxxv 
 
 a new gospel, which, however, would not be " another " gospel, but a 
 renewed understanding of that which was originally preached. 
 
 Although in the above discussion I have referred exclusively to the 
 writings of St Paul, the distinction that exists 'between the revelations 
 of Scripture concerning the laws of God's spiritual kingdom, and those 
 concerning the purposes to be accomplished by them, pervades the 
 whole of the Scriptures, and is especially discernible in the discourses 
 and parables of our Lord. But respecting these it would be here out 
 of place to enter upon a discussion. 
 
 If then it may be admitted, for the reasons now given, that the 
 recognition of " the reign of law" in the spiritual world as well as in its 
 necessary antecedent, the natural world, and of an analogy between the 
 operations of the two kinds of law, serves to elucidate the doctrine taught 
 by St Paul, it may be further said that such a view will contribute towards 
 improving the translation of the Epistle. This assertion may be made 
 on the principle that interpretation and translation are so related, that 
 any accession to the former helps to improve the latter. As an illustra- 
 tion of this dictum I may mention that having had opportunities of 
 seeing translations of scientific memoirs into English, made by persons 
 abundantly qualified as linguists for the undertaking, but wholly unac- 
 quainted with the subjects treated of in the originals, I have detected 
 many errors which a competent acquaintance with the subject would 
 have enabled the translator to avoid. 
 
 So far then as the recognition of the above-mentioned analogy 
 between the operation of the laws of the natural world and that of the 
 laws of the spiritual world, together with the devotion of much thought to 
 enquiries by the aid of mathematics into the laws of nature, may have 
 been the means of giving me an insight into the doctrine of St Paul 
 and the mode of his teaching, the translation I here produce, which is 
 the fruit of long and anxious labour, may claim in a special manner 
 to receive attention from Biblical students. 
 
 I shall only observe farther that in the explanations contained in 
 the Notes it will be found that I have followed out to its logical 
 consequences the theory of a spiritual creation governed by de- 
 terminate laws, in so far as such theory rests upon teaching conveyed 
 by the words of St Paul. The conclusion to which it has conducted 
 respecting the final effect of the operation of the laws, will probably be 
 thought by many to be contradictory to what is declared in other 
 parts of Scripture. No doubt there is here a difficulty, although there 
 may be no real contradiction, and the difficulty may be one which 
 
xxxvi INTRODUCTION. 
 
 will admit of solution if God should grant in these days a still larger 
 measure of knowledge of His truth. In the mean while something 
 may have been done towards overcoming the difficulty by logical deduc- 
 tion, apart from all other considerations, from the inspired words of an 
 Apostle, and by directing attention to a distinction to be made between 
 the revelations of Scripture which speak of the fixed and unalterable 
 laws of the spiritual creation, and those which declare how by means 
 of communicated knowledge of such laws, and their operation, the 
 eternal purposes of the Omnipotent Creator towards His creation are 
 accomplished. 
 
 It may be proper to state here that when the pronouns He, His, Him, 
 occur in the Translation with a capital letter they refer exclusively to 
 God the Father, the distinction being made because it is always either 
 expressed or implied in the original, and often facilitates the understand- 
 ing of a passage. For this reason also ' Whom ' has a capital letter at 
 the end of the Epistle in p. 23. 
 
THE EPISTLE OF THE APOSTLE PAUL 
 
 TO 
 
 THE ROMANS. 
 
 I. 'PAUL, a called servant of Jesus Christ, an apostle set apart 
 unto the gospel of God, 2 which He before promised by His 
 prophets in the holy scriptures, Concerning His Son, who was 
 made of the seed of David according to flesh, 4 who was ordained 
 Son of God in power, according to the Spirit of holiness, by reason 
 of the resurrection of the dead, Jesus Christ our Lord; 5 through 
 whom we received grace and apostleship, unto the obedience of 
 faith among all nations, for the sake of His name; 6 among 
 whom are ye also, Jesus Christ's called; 7 to all in Rome who 
 are beloved of God, saints called, Grace to you and peace from 
 God our Father and the Lord Jesus Christ 
 
 8 1 first thank my God through Jesus Christ concerning you 
 all, that your faith is published throughout the world. 9 For 
 God is my witness, whom I serve in my spirit in the gospel of 
 His Son, how unceasingly I make mentipn of you, always in my 
 prayers 10 requesting that by some means I might at length 
 succeed by the will of God in coming to you. n For I long to 
 see you, that I may impart to you some spiritual gift, to the end 
 that ye may be established : 12 and this is to be at the same time 
 comforted in you by mutual faith, both yours and mine. 13 More- 
 over I would not have you ignorant, brethren, that many times 
 I purposed to come to you and was hindered hitherto 
 that I might have some fruit in you also, as well as in the rest 
 of the Gentiles. 14 I am debtor both to Greeks and to Bar- 
 barians ; both to the wise and the foolish. 15 Hence the readi- 
 
2 ROMANS, I. 1631. 
 
 ness that is in me to preach the gospel to you also who are 
 in Rome. 
 
 16 For I am not ashamed of the gospel ; for it is the power of 
 God unto salvation to every one that believes, both to the Jew 
 first and to the Greek. 17 For the righteousness of God is 
 therein revealed from faith unto faith ; as it is written, He that 
 is righteous from faith shall live. 18 For the wrath of God is 
 revealed from heaven against all ungodliness and unrighteous- 
 ness of men who hold the truth in unrighteousness. 19 Because 
 that which is known of God is manifest in them ; for God has 
 manifested it to them. 20 For the things of Him invisible from 
 the creation of the world, being understood by the things that 
 are made, are clearly seen, both His eternal power and god- 
 head ; so that they are without excuse, "because, knowing God, 
 they glorified Him not as God, nor gave Him thanks ; but 
 became empty in their reasonings, and their heart devoid of 
 understanding was darkened. 22 Claiming to be wise, they be- 
 came fools ; 23 and changed the glory of the incorruptible God 
 into the likeness by an image of corruptible man, and of birds, 
 and four-footed beasts, and creeping things, 24 on account of 
 which God delivered them in the desires of their hearts to 
 uncleanness, to dishonour their bodies among themselves ; 
 25 who changed the truth of God into a lie, and worshipped and 
 served the creature rather than the Creator, who is blessed for 
 ever. Amen. 
 
 26 Therefore God gave them up to shameful affections ; for as 
 well their females changed the natural use into that which is 
 against nature, 27 as in like manner the males also, leaving the 
 natural use of the female, burned in their lust one towards 
 another, males with males practising that which is unseemly, 
 and receiving in themselves the recompense of their error which 
 was meet. 28 And as they did not approve having God in their 
 knowledge, God gave them over to a reprobate mind, to do 
 things unfit to be done; 29 being filled with all unrighteousness, 
 wickedness, covetousness, maliciousness ; full of envy, murder, 
 strife, deceit, malignity ; whisperers, 30 slanderers, haters of God, 
 insolent, proud, boasters, inventors of evil things, disobedient to 
 parents, 31 without understanding, covenant breakers, without 
 
ROMANS, I. 3211. 20. 3 
 
 natural affection, unmerciful : 32 who knowing the just sentence of 
 God, that they who do such things are worthy of death, not only 
 do the same, but also are consentient with those that do them. 
 
 II. * Wherefore thou art without excuse, O man, whoever 
 thou art that judgest: for wherein thou judgest another thou 
 condemnest thyself; for thou that judgest doest the same 
 things. 2 Now we know that the judgment of God is according 
 to truth against them who do such things : 3 but thou thinkest 
 this, O man, that judgest them who do such things and doest the 
 same, that thou wilt escape the judgment of God; 4 or, thou 
 despisest the riches of his goodness, and forbearance, and long- 
 suffering, not knowing that the goodness of God leads thee to re- 
 pentance; 5 and, according to thy hardness and impenitent heart, 
 treasurest up for thyself wrath in the day of wrath and revelation 
 of the righteous judgment of God ; 6 who will render to every man 
 according to his works : 7 to them who, under patience in well- 
 doing, seek for glory, and honour, and incorruption, eternal 
 life ; 8 but to them that are contentious, and obey not the truth, 
 but obey unrighteousness, will be indignation and wrath ; 9 tri- 
 bulation and distress upon every soul of man that works evil, 
 both of the Jew first, and of the Greek; 10 but glory, and 
 honour, and peace, to every man that works good, both to the 
 Jew first, and to the Greek. "For there is no respect of persons 
 with God. 12 For as many as without law have sinned, without 
 law also will perish ; and as many as have sinned in law, through 
 law will be judged. 13 For not the hearers of the law are just 
 before God, but the doers of the law will be justified. 14 For 
 when Gentiles who have not the law do by nature the things of 
 the law, these, not having the law, are, law to themselves : 16 who 
 shew the work of the law written in their hearts, their conscience 
 witnessing with them, and their thoughts one with another 
 accusing, or also excusing, 16 in the day when God will judge 
 the secrets of men, according to my gospel, by Jesus Christ. 
 
 17 But if thou art called a Jew, and restest on the law, and 
 makest thy boast in God, 18 and knowest His will, and approvest 
 things that are excellent, being instructed out of the law ; 19 and 
 art confident that thou thyself art a guide of the blind, a light 
 of them who are in darkness, 20 an instructor of the foolish, a 
 
 i 2 
 
4 ROMANS, II. 21 III. 12. 
 
 teacher of babes, having the form of knowledge and truth in the 
 law: 21 thou, then, who teachest another teachest not thyself; 
 thou that preachest, steal not, stealest ; w thou that sayest, 
 commit not adultery, committest adultery ; thou that abhorrest 
 idols, committest sacrilege ; 23 thou that boastest in the law, 
 through transgression of the law dishonourest God. 24 For the 
 name of God because of you is blasphemed among the Gentiles, 
 as it is written. 25 For circumcision is profitable if thou do the 
 law ; but if thou be a transgressor of the law thy circumcision 
 has become uncircumcision. 26 If then he that is uncircumcised 
 keep the ordinances of the law, shall not his uncircumcision be 
 reckoned for circumcision ? 27 And shall not the uncircumcision 
 which is from nature, by fulfilling the law, judge thee who 
 through the letter and circumcision art a transgressor of the 
 law? 28 For he is not a Jew who is one outwardly; neither is 
 circumcision that which is outward in the flesh ; ^but he is a 
 Jew who is one inwardly, and circumcision is of the heart, in 
 spirit, not in letter; whose praise is not from men but from God. 
 
 III. 1 What then the advantage of the Jew, or what the 
 profit of circumcision? 2 Much every way: chiefly, indeed, 
 because they were entrusted with the oracles of God. 
 
 3 What now ? if some men have not believed, shall their un- 
 belief make God's faithfulness of no effect? 4 May it not be! 
 let God be true, and every man a liar, as it is written That 
 thou mightest be justified in thy sayings, and mightest overcome 
 when thou art judged. 5 But if our unrighteousness constitutes 
 the righteousness of God, what shall we say ? Is God who 
 inflicts wrath unrighteous ? (I speak as a man.) 6 May it not be ! 
 for then how shall God judge the world ? 7 Now if the truth of 
 God abounded in my lie unto his glory, why yet am even 
 I judged as a sinner? 8 And why is it not (as we are blas- 
 phemed, and as some affirm that we say), that we should do the 
 evil things that the good things of which the judgment is just 
 may come ? 
 
 9 What then? do we excel? In no manner: for we before 
 proved that both Jews and Greeks are all under sin ; 10 as it is 
 written, there is not a just man, not even one; "there is no one that 
 understands, there is no one that seeks after God ; 12 all have gone 
 
ROMANS, III. 13 IV. 5. 5 
 
 out of the way, they are together become unprofitable ; there is 
 no one that doeth good, there is not so much as one. 13 Their 
 throat is an open sepulchre; with their tongues they are wont to 
 deceive ; the poison of asps is under their lips ; u whose mouth 
 is full of cursing and bitterness ; 15 their feet are swift to shed 
 blood ; 16 destruction and misery are in their ways ; "and the 
 way of peace they have not known : "there is no fear of God 
 before their eyes. 19 Now we know that what the law says it 
 speaks to them that are in the law, that every mouth may be 
 stopped, and all the world become guilty before God. 20 Because 
 from works of law shall no flesh be justified in His sight : for 
 through law is the knowledge of sin. 
 
 21 But now apart from law the righteousness of God has been 
 manifested, being witnessed by the law and the prophets ; 22 but 
 the righteousness of God through faith of Jesus Christ unto all 
 and upon all them that believe ; for there is no difference : 23 for 
 all have sinned and are destitute of the glory of God ; 24 being 
 justified freely by His grace through the redemption which is in 
 Christ Jesus, "whom God set forth as a propitiation, through 
 faith, in his blood, for shewing forth His righteousness, on ac- 
 count of the remission of antecedent sins, in the forbearance of 
 God ; 26 for shewing forth His righteousness in the present time, 
 that He may be just and make just him who is of the faith of 
 Jesus. 27 Where then is boasting ? It is excluded. By what 
 kind of law ? One of works ? No, but by a law of faith. 28 For 
 we reckon that a man is justified by faith, apart from works of 
 the law. ^Is God the God of the Jews only? not also of the 
 Gentiles? Yes, of the Gentiles also; 30 since God is one, who 
 will justify the circumcision from faith, and the uncircumcision 
 through faith. 31 Do we then make void the law through faith ? 
 May it not be ! Rather, we establish the law. 
 
 IV. 1 What then shall we say that Abraham our father has 
 obtained according to flesh ? 2 For as Abraham was justified 
 from works he has something to boast of. But not as regards 
 God. 3 For what saith Scripture ? Abraham believed God, and 
 it was reckoned to him unto righteousness. 4 Now to him who 
 works the pay is not reckoned as a favour but as a debt. 5 But 
 to him who works not, but believes on Him who justifies the 
 
6 ROMANS, IV. 623. 
 
 ungodly, his faith is reckoned unto righteousness. 6 As David 
 also pronounces the man to be blessed to whom God reckons 
 righteousness apart from works : 7 Blessed are they whose 
 iniquities are forgiven and whose sins are covered ; 8 blessed is 
 the man to whom the Lord will not reckon sin. 9 Is then this 
 blessing pronounced upon the circumcision, or also upon the 
 uncircumcision ? For we say that faith was reckoned to Abra- 
 ham unto righteousness. 10 How then was it reckoned to him ? 
 when he was in circumcision, or in uncircumcision ? Not in 
 circumcision, but in uncircumcision ; "and he received the sign 
 of circumcision, a seal of the righteousness from the faith which 
 he had in uncircumcision, in order that he might be father of all 
 who believe through uncircumcision to the end that to them 
 also righteousness might *be reckoned, 12 and father of circum- 
 cision to those not of the circumcision only, but also to those 
 who walk in the steps of the faith in uncircumcision of our 
 father Abraham. 33 For the promise to Abraham, or to his seed, 
 was not that through law he should be heir of the world, but 
 through the righteousness of faith. 14 For if they who are of the 
 law be heirs, faith has been made void and the promise made of 
 no effect. 15 For the law works wrath : for where there is not 
 law, neither is there transgression. 16 On this account it is of 
 faith, that it may be according to grace ; to the end that the 
 promise may be sure to all the seed ; not only to that which is 
 of the law, but also to that which is of the faith of Abraham ; 
 who is the father of us all 17 as it is written, a father of many 
 nations have I made thee before that God whom he believed, 
 who makes the dead alive, and calls things that are not as if 
 they were. 18 Who against hope in hope believed, that he might 
 become father of many nations, according to that which was 
 spoken, So shall thy seed be; 19 and not being weak in faith, 
 considered his own body now become dead, he being about a 
 hundred years old, and the deadness of Sarah's womb, 20 yet did 
 not waver at the promise of God through unbelief, but was 
 confirmed by faith, giving glory to God 21 and being fully per- 
 suaded that what He has promised He is able also to perform. 
 22 Wherefore also it was reckoned to him unto righteousness. 
 23 Now it was not written for the sake of him only that it was 
 
ROMANS, IV. 24 V. 17. 7 
 
 reckoned to him, 24 but for the sake of us also, to whom it will 
 be reckoned, we being believers on Him who raised Jesus our 
 Lord from the dead ; 25 who was delivered up on account of our 
 offences, and was raised on account of our justification. 
 
 V. 1 Being, then, justified from faith, we have peace with 
 God through our Lord Jesus Christ, ( 2 through whom also we 
 have had access by faith into this grace in which we stand), 
 and we rejoice in hope of the glory of God. 3 And not only so, 
 but we also rejoice in tribulations, knowing that tribulation 
 works patience, 4 and patience experience, and experience hope ; 
 c and hope makes not ashamed because the love of God has 
 been poured forth in our hearts by the Holy Spirit which was 
 given to us. 6 For while we were yet without strength, in due 
 season Christ died for the ungodly. 7 For scarcely for a right- 
 eous man will any one die : for in behalf of that which is good 
 perhaps some one even dares to die. 8 But God makes manifest 
 the love of Himself towards us, because while we were yet 
 sinners Christ died for us. 9 Much rather then, being now justi- 
 fied in his blood, shall we be saved through him from the wrath. 
 10 For if, being enemies, we were reconciled to God through the 
 death of His Son, much rather, being reconciled, shall we be 
 saved in his life; "and not only so, but as also rejoicing in 
 God through our Lord Jesus Christ, through whom we have 
 now received the reconciliation. 
 
 12 Therefore, as through one man sin entered into the world, 
 and through sin, death, also in this manner death passed unto 
 all men, for that all sin. 13 For until the law sin was in the 
 world, although sin is not taken into account when there is not 
 law. 14 But death reigned from Adam to Moses even over them 
 who did not sin after the manner of the transgression of Adam, 
 who is a type of that which was to be. 15 But not as the offence, 
 so also the favour. For if by the offence of the one the many 
 died, much more did the grace of God, and the gift in grace, 
 the grace of the one man Jesus Christ, abound to the many. 
 16 And not as through one sin the bestowal of the favour. For 
 judgment is from one offence to condemnation; but the favour 
 from many offences unto justification. "For if in one offence 
 death reigned through the one man, much more shall they who 
 
8 ROMANS, V. 18 VI. 16. 
 
 receive the abundance of grace and of the gift of righteousness 
 reign in life through the one Jesus Christ. 18 Therefore, as by 
 one offence, unto all men, to condemnation ; so also through one 
 justification, unto all men, to righteousness of life. 19 For as 
 through the disobedience of the one man the many were made 
 sinners, so also through the obedience of the One shall the 
 many be made righteous. 20 The law meanwhile came in that 
 the offence might increase ; but where sin increased, grace did 
 still more abound; 21 that as sin reigned in death, so also grace 
 might reign through righteousness unto eternal life through 
 Jesus Christ our Lord. 
 
 VI. 1 What then shall we say? Should we continue in 
 sin that grace may abound? 2 May it not be! How shall we 
 who die to sin live any longer therein? 3 Know ye not that as 
 many of us as were baptized into Jesus Christ were baptized 
 into his death? 4 We were, therefore, buried with him through 
 baptism into death, that as Christ was raised up after death 
 through the glory of the Father, so also we should walk in 
 newness of life. 6 For as we have become akin to him by 
 likeness as to his death, moreover we shall be by likeness as to 
 resurrection: 6 knowing this, that our old man was crucified with 
 him, that the sinful body might be destroyed, that we should 
 no longer serve sin. 7 For he that is dead has been justified 
 from sin. 8 Now if we die with Christ, we believe that we shall 
 also live with him : 9 knowing that Christ, being raised up after 
 death, dies no more ; death has no more dominion over him. 
 10 For that which dies, dies to sin at once; but that which lives, 
 lives to God. n Thus also reckon ye yourselves dead indeed to 
 sin, but living to God in Christ Jesus. 
 
 12 Let not sin then reign in your mortal body unto obeying 
 the body's lusts ; "neither yield your members to sin as instru- 
 ments of unrighteousness ; but yield yourselves to God, as if 
 living after death, and your members to God, as instruments of 
 righteousness. 14 For sin will not have dominion over you; for 
 ye are not under law but under grace. 
 
 15 What then? Should we sin because we are not under law 
 but under grace ? May it not be ! 16 Know ye not that so far as 
 ye yield yourselves servants unto obedience, ye are servants to 
 
ROMANS, VI. 17 VII. 8. 9 
 
 that which ye obey, whether servants sinful unto death, or obe- 
 dient unto righteousness. 17 But thanks be to God that ye are 
 no longer servants of sin, but obeyed from the heart the form 
 of doctrine into which ye were delivered. 18 Being made free 
 from sin ye served righteousness. 19 (I speak after the manner 
 of men because of the infirmity of your flesh). For as ye 
 yielded your members servants to uncleanness, and to iniquity 
 unto iniquity, so now yield your members servants to right- 
 eousness unto holiness. 20 For when ye were servants of sin, ye 
 were free from service to righteousness. 21 What fruit, then, had 
 ye at that time in those things of which ye are now ashamed ? 
 For the end of those things is death. 22 But now having been 
 freed from sin, and become servants to God, ye have your fruit 
 unto holiness, and the end eternal life. 23 For the wages of 
 sin is death ; but the gift of God is eternal life in Christ Jesus 
 our Lord. 
 
 VII. *Know ye not, brethren, (for I speak to them who 
 know the law) that the law has dominion over a man as long 
 as he lives. 2 For a married woman is bound by law to a living 
 husband ; but if the husband die, she is released from the law of 
 the husband. 3 Therefore, the husband being alive, she will be 
 called an adulteress if she be joined to another man : but if the 
 husband be dead, she is free from the law, so as not to be an 
 adulteress by being joined to another man. 4 So that, my 
 brethren, ye also were put to death to the law through the body 
 of Christ, to the intent that ye should be joined to another, 
 to him who was raised up after death, in order that we might 
 bring forth fruit to God. 5 For when we were in the flesh, the 
 passions of sins, passions that are through the law, wrought 
 in our members to bring forth fruit to death. 6 But now we are 
 released from the law, being dead, the law in which we were 
 held,- so that we serve in the newness of spirit, not in the 
 oldness of letter. 
 
 7 What then shall we say? Is the law sin ? May it not be! 
 Rather, I had not known sin except through the law ; for I had 
 not known coveting unless the law had said, Thou shalt not 
 covet. 8 Sin, taking occasion, through the commandment wrought 
 in me all manner of coveting. For apart from law sin is dead, 
 
10 ROMANS, VII. 9 VIII. 5. 
 
 9 1 was living at one time apart from law; but the commandment 
 coming, sin rose into life, 10 but I died ; and the commandment 
 that was unto life, this was found by me to be unto death. 
 
 11 For sin, taking occasion, through the commandment deceived 
 me, and through it slew me. 12 So that the law is holy, and the 
 commandment holy, and just, and good. 
 
 13 Did, then, that which is good become death to me? May 
 it not be ! Rather, sin became death to me, that sin might 
 appear working death to me through that which is good, in order 
 that sin might become above measure sinful through the com- 
 mandment. 14 For we know that the law is spiritual; but I am 
 carnal, sold under sin. 15 For what I perform I know not: for not 
 what I would, this I practise ; but what I hate, this I do. 16 Now if 
 what I would not, this I do, I assent to the law, that it is good : 
 "but thus no longer I perform it, but the sin that dwells in me. 
 18 For I know that in me, that is, in my flesh, no good thing 
 dwells. For willingness is present with me, but not the perform- 
 ance of what is good. 19 For the good that I would I do not ; but 
 the evil that I would not, this I do. 20 But if what myself would 
 not, this I do, no longer I perform it, but the sin that dwells in 
 me. 21 I find, therefore, the law, to me who am willing to do good, 
 that to me evil is present. 22 For I delight in the law of God 
 according to the inner man: 23 but I see another law in my 
 members warring against the law of my mind, and bringing 
 me into captivity to the law of sin which is in my members. 
 24 Wretched man that I am! who shall deliver me from this 
 deathful body? 25 I am thankful to God through Jesus Christ 
 our Lord. Therefore I myself with the mind serve the law of 
 God, but with the flesh the law of sin. 
 
 VIII. l There is, therefore, now no condemnation to them 
 who are in Christ Jesus. 2 For the law of the spirit of life in 
 Christ Jesus freed thee from the law of sin and death. 3 For 
 what the law could not do, in that it was weak through the 
 flesh, God sending His own Son in the likeness of sinful flesh, 
 and with reference to sin, condemned sin in the flesh, 4 that the 
 righteousness of the law might be fulfilled in us who walk not 
 according to flesh but according to spirit. 5 For they who are 
 according to flesh mind the things of the flesh ; but they who 
 
ROMANS, VIII. 625. ii 
 
 are according to spirit the things of the spirit. 6 For the fleshly 
 mind is death, but the spiritual mind life and peace. 7 Because 
 the fleshly mind is enmity against God; for it is not subject to 
 the law of God; for neither can it be. 8 They who are in the 
 flesh cannot please God. 9 But ye are not in flesh but in spirit, 
 if the Spirit of God dwells in you. But if any one has not the 
 Spirit of Christ, this man is not his. 10 Now if Christ be in you, 
 the body indeed is dead because of sin, but the spirit is life 
 because of righteousness. "And if the Spirit of Him who 
 raised up Jesus after death dwells in you, He who raised up 
 Christ after death will make alive also your mortal bodies 
 because of His Spirit dwelling in you. 
 
 12 Therefore, brethren, debtors we are not to the flesh, in 
 respect to living according to flesh : 13 for if ye live according to 
 flesh, ye are ready to die; but if by the Spirit ye put to death 
 the deeds of the body, ye will live. 14 For as many as are led 
 by the Spirit of God, these are sons of God. 15 For ye did 
 not receive the spirit of service again unto fear, but ye received 
 the spirit of adoption, in which we cry, Abba, Father. 16 The 
 Spirit itself bears witness with our spirit that we are children of 
 God. "And if children, also heirs ; heirs of God, and joint-heirs 
 with Christ; since we suffer with him, that we may also be 
 glorified with him. 
 
 18 For I reckon that the sufferings of the present time are of 
 no account in comparison with the glory that is to be revealed 
 in us. 19 For the earnest expectation of the creation waits for 
 the revelation of the sons of God. 20 For the creation became 
 subject to vanity, not of its own accord, but on account of Him 
 who made it subject in anticipation 21 that even the creation 
 itself will be freed from the bondage of corruption into the 
 liberty of the glory of the children of God. 22 For we know that 
 the whole creation groans together, and travails in pain together, 
 until now. 23 Not only so, but also ourselves who have the first- 
 fruits of the Spirit, even we ourselves groan within ourselves 
 waiting for adoption, the redemption of our body. 24 For we are 
 saved by hope. But a hope that is seen is not a hope; for 
 that which any one sees why does he also hope for ? * 6 But if 
 we hope for what we see not, we wait for it with patience. 
 
12 ROMANS, VIII. 26 IX. 5. 
 
 26 In the same manner also the Spirit helps our weakness. 
 For what we might pray for as it becomes us we know not : but 
 the Spirit itself intercedes in our behalf with groanings that 
 cannot be spoken; 27 and He who searches hearts, knows what 
 is the mind of the Spirit, because He intercedes for the saints 
 according to God. 
 
 28 And we know that to them who love God all things work 
 together for good, to them who are the called according to 
 purpose. 29 Because whom He foreknew, them He also fore- 
 ordained to be together in the form of the image of His Son, 
 that he might be the firstborn among many brethren; 30 and 
 whom He foreordained, them He also called ; and whom He 
 called, them He also justified ; and whom He justified, them 
 He also glorified. 
 
 31 What then shall we say, these things being so ? If God is 
 for us, who is against us? 32 He that spared not His own Son, 
 but delivered him up for us all, how shall He not also with him 
 freely give us all things ? 33 Who shall bring accusation against 
 God's elect? Shall God who justifies? 34 Who is he that con- 
 demns? Christ Jesus who died? rather, who has risen? who 
 is also at the right hand of God ? who also intercedes for us ? 
 35 Who shall separate us from the love of God ? Shall tribulation, 
 or distress, or persecution, or famine, or nakedness, or peril, or 
 sword ? 36 (As it is written : For thy sake we are killed all day 
 long, we are accounted as sheep for the slaughter.) 37 Nay, in 
 all these things we more than conquer through him who loved 
 us. 38 For I am persuaded that neither death, nor life, nor 
 angels, nor principalities, nor things present, nor things to 
 come, nor powers, 39 nor height, nor depth, nor any other 
 creation, will be able to separate us from the love of God which 
 is in Christ Jesus our Lord. 
 
 IX. *I say the truth in Christ, I lie not, my conscience 
 bearing witness with me in the Holy Spirit, 2 that I have great 
 sorrow and continual anguish in my heart; 3 for I myself desired 
 to be accursed from Christ in behalf of my brethren, my kins- 
 men according to the flesh ; 4 who are Israelites ; to whom 
 belong the adoption, and the glory, and the covenants, and the 
 giving of the law, and the service, and the promises ; 6 whose are 
 
ROMANS, IX. 626. 13 
 
 the fathers, and from whom, in respect to flesh, is Christ, who is 
 over all God blessed for ever. Amen. 
 
 6 Not so, however, as that the word of God has failed. For 
 they who are of Israel, these are not all Israel, 'neither because 
 they are Abraham's seed are they all children : but, In Isaac 
 shall thy seed be called. 8 That is, the children of the flesh, 
 these are not the children of God, but the children of promise 
 are reckoned for seed. 9 For the word of promise is this : Ac- 
 cording to this season I will come, and Sarah shall have a son. 
 10 And not so only, but also there is Rebecca, conceiving by 
 one, our father Isaac. "For the children being not yet born, 
 neither having done any thing good or evil, that the purpose of 
 God according to election might remain, not of works, but of 
 one who calls, 12 it was said to her, The elder shall serve the 
 younger: 13 as it is written, Jacob I loved, but Esau I hated. 
 14 What then shall we say ? Is there unrighteousness with God ? 
 May it not be! 15 For He saith to Moses, I will have mercy, 
 whomsoever I may have mercy upon ; and I will have compas- 
 sion, whomsoever I may have compassion upon. 16 Therefore it 
 is not of one that wills, neither of one that runs, but of God 
 shewing mercy. "For the Scripture says to Pharaoh, For this 
 very purpose I raised thee up, that I might shew forth my 
 power in thee, and that my name might be published in all the 
 earth. 18 Therefore whom He wills to have mercy on, He has mercy 
 on, and whom He wills to harden, He hardens. 19 Thou wilt 
 then say to me, Why does He yet find fault ? For who resists 
 His will ? ^In deed, O man ! who art thou that repliest against 
 God ? shall the thing formed say to him that formed it, why 
 hast thou made me thus? 21 Or, has not the potter power over 
 the clay, of the same lump to make one vessel unto honour, and 
 another unto dishonour ? 22 Now if God, willing to shew wrath 
 and make known His power endured in much long-suffering 
 vessels of wrath fitted for destruction, 2S it was that He might 
 make known the riches of His glory on vessels of mercy which 
 He before prepared for glory; 24 us whom He also called, not 
 only of the Jews, but also of the Gentiles : 25 As also He saith in 
 Hosea, I will call them my people who were not my people, and 
 her beloved who was not beloved ; 26 and it shall be, in the place 
 
I 4 ROMANS, IX. 27 X. 12. 
 
 where it was said to them, ye are not my people, there shall 
 they be called sons of the living God. 27 But Isaiah cries con- 
 cerning Israel, If the number of the sons of Israel should be as 
 the sand of the sea, that which remains will be saved. 28 For He 
 is finishing the work, and completing it in righteousness ; for a 
 complete work will the Lord perform on the earth. w And as 
 Isaiah said before, Unless the Lord of Sabaoth had left us a 
 seed, we should have been as Sodom, and become like as 
 Gomorrah. 
 
 30 What then shall we say ? That Gentiles who follow not 
 after righteousness took hold of righteousness, the righteousness 
 which is from faith; 31 but Israel, following after the law of 
 righteousness, did not attain to that law. 32 Wherefore ? Be- 
 cause it was not from faith, but as it were from works. They 
 stumbled at the stone of stumbling ; 33 as it is written, Behold I 
 lay in Zion a stone of stumbling and rock of offence, and he who 
 believes thereon shall not be ashamed. 
 
 X. * Brethren, the desire of my heart and prayer to God in 
 their behalf is for their salvation. 2 For I bear witness to them 
 that they have a zeal of God, but not according to knowledge. 
 3 For not knowing the righteousness of God, and seeking to 
 establish their own righteousness, they have not submitted 
 themselves to the righteousness of God. 4 For Christ is the 
 end of the law unto righteousness to every one that believes. 
 5 For Moses writes respecting the righteousness which is of the 
 law, The man who doeth them shall live in them. 6 But the 
 righteousness from faith speaks thus : Say not in thine heart, 
 Who shall ascend into heaven ? that is, to bring Christ down : 
 7 or, Who shall descend into the abyss ? that is, to bring up 
 Christ from the dead. 8 But what does it say? The word is 
 nigh thee, in thy mouth and in thy heart, that is, the word of 
 faith which we preach: 9 That if thou shalt confess with thy 
 mouth the Lord Jesus, and shalt believe in thy heart, that God 
 raised him up after death, thou wilt be saved. 10 For with the 
 heart man believes unto righteousness, and with the mouth con- 
 fession is made unto salvation. "For the Scripture says, No 
 one who believes on him shall be ashamed. 12 For there is no 
 difference between Jew and Greek ; for there is the same Lord 
 
ROMANS, X. 13 XL 10. 15 
 
 of all, who is rich towards all that call upon him. 13 For who- 
 soever shall call upon the name of the Lord will be saved. 
 
 "How then shall they call on him in whom they have not 
 believed ? and how shall they believe in him of whom they have 
 not heard ? and how shall they hear without a preacher ? 15 and 
 how shall they preach unless they be sent ? As it is written, 
 How beautiful the feet of those who preach the gospel of peace, 
 who preach the gospel of good things ! 16 But they did not all 
 hearken to the gospel. For Isaiah says, Lord, who has believed 
 our report? 17 (So then faith is from hearing, and hearing 
 through the word of God.) 18 But I say, did they not hear? In 
 truth, their voice went out unto all the earth, and their words to 
 the bounds of the world. 19 But I say, did not Israel know? 
 First of all Moses says, I will provoke you to jealousy with that 
 which is not a nation, and with a foolish nation I will anger you. 
 a But Isaiah is very bold and says, I was found by them who 
 sought me not, I became manifest to them who enquired not 
 after me. 21 But as regards Israel he says, All the day I stretched 
 forth my hands towards a disobedient and gainsaying people. 
 
 XL J I say then, has God cast off His people ? May it not 
 be ! for I also am an Israelite, of the seed of Abraham, of the 
 tribe of Benjamin. 2 God has not cast off His people whom He 
 foreknew. Know ye not what the Scripture says in Elijah, how 
 he pleads with God against Israel ? 3 Lord, they have killed thy 
 prophets, they have digged down thy altars, and I only am left, 
 and they seek my life. 4 But what saith the divine oracle to him? 
 I have left remaining for myself seven thousand men who have 
 not bowed the knee to Baal. 5 Thus, therefore, even in the pre- 
 sent time there is a remnant according to the election of grace. 
 6 (But if by grace, no longer of works; otherwise grace is no 
 longer grace). 7 What then? That which Israel seeks for he 
 has not obtained ; but the election has obtained, and the rest 
 were blinded 8 as it is written, God gave them a spirit of slum- 
 ber, eyes not to see, and ears not to hear unto the present day. 
 9 And David says, Let their table become a snare, and a trap, 
 and a stumbling-block, and a recompence to them : 10 let their 
 eyes be darkened so that they see not, and bow down their back 
 continually. 
 
16 ROMANS, XL 1130. 
 
 11 1 say then, did they stumble to the end that they should 
 fall ? May it not be ! Rather, by their fall is salvation to the 
 Gentiles, to provoke them to jealousy. 12 Now if the fall of them 
 be the riches of the world, and the diminishing of them the 
 riches of the Gentiles, how much rather their fulness ! 13 (I am 
 speaking to you Gentiles : inasmuch, then, as I am the apostle 
 of the Gentiles, I glorify my office, 14 if by any means I may 
 provoke to jealousy my own flesh and save some of them.) 
 16 For if the rejection of them be the reconciling of the world, 
 what shall reception into favour be but life after death ? 
 16 And if the firstfruit be holy, such also is the lump ; and if the 
 root be holy, such are also the branches. "Now if some of the 
 branches were broken off, and thou, being a wild olive, wast 
 grafted in among them, and becamest a partaker of the root and 
 fatness of the olive, 18 boast not against the branches. But if 
 thou boastest against them, thou bearest not the root, but the 
 root bears thee. 19 Thou wilt say then, The branches were 
 broken off that I might be grafted in. 20 Well ; by reason of 
 unbelief they were broken off, and thou standest by faith : 
 be not high minded, but fear. 21 For if God spared not the 
 natural branches, neither will he spare thee. ^Behold, therefore, 
 the goodness and the severity of God : towards them who fell is 
 severity ; but towards thee the goodness of God if thou continue 
 in goodness; otherwise thou also wilt be cut off; 23 and they, if 
 they continue not in unbelief, will be grafted in ; for God is able 
 to graft them in again. 2 *For if thou wast cut from an olive 
 wild by nature, and contrary to nature wast grafted into a good 
 olive, much rather will these the natural branches be grafted into 
 their own olive. 2S (For I would not that ye should be ignorant, 
 brethren, of this mystery, lest ye be wise in your own conceits, 
 that blindness in part has befallen Israel until the completion of 
 the nations has come in; 26 and thus all Israel shall be saved : as 
 it is written, The deliverer will come from Zion, will turn away 
 ungodliness from Jacob, 27 and this is to them the covenant from 
 me, when I take away their sins.) 28 With regard to the gospel, 
 they are enemies on your account ; with regard to the election 
 they are beloved on account of the fathers. ^For the gifts and 
 calling of God are without repentance. ^For as ye formerly did 
 
ROMANS, XL 31 XII. 16. 17 
 
 not believe God, but now have obtained mercy by reason of 
 their unbelief, 31 so also these have now not believed by reason of 
 your mercy, that they also may obtain mercy. 32 For God has 
 shut up together all in unbelief, that He may have mercy upon 
 all. 33 Oh the depth of the riches both of the wisdom and know- 
 ledge of God ! How unsearchable are His judgments, and un- 
 traceable His ways! 34 For who has known the mind of the 
 Lord ? or who has been His counsellor? ^or who has first given 
 to Him, and shall be recompensed in return ? ^Because from 
 Him, and through Him, and unto Him, are all things : to Him 
 be glory for ever. Amen. 
 
 XII. J I exhort you, therefore, brethren, through the mercies 
 of God to present your bodies a living sacrifice, holy, acceptable 
 to God, your reasonable service, 2 and not to fashion your- 
 selves according to this world, but to be transformed by the 
 renewing of your mind, that ye may discern what the will of 
 God is, what is good, and acceptable, and perfect. 3 For I say, 
 through the grace given to me, to every one that is among you, 
 not to be minded above what he ought to be, but to be minded 
 unto sobermindedness, according as God has dealt to each a 
 measure of faith. 4 For as in one body we have many members, 
 and the members have not all the same office, 5 so we being 
 many, are one body in Christ, and severally members one of 
 another, > 6 but having gifts differing according to the grace given 
 to us ; whether the gift of prophecy, according to the proportion 
 of faith, 7 or the gift of ministration, in the ministry, whether 
 he who teaches, in teaching; 8 or he who exhorts, in exhorta- 
 tion ; he who gives, in simplicity ; he who rules, in diligence ; 
 he who is merciful, in cheerfulness. 9 Our love without hypo- 
 crisy ; haters of that which is evil, cleaving to that which is 
 good ; 10 affectionate towards one another in brotherly love ; in 
 honour preferring one another; "in duty not slothful; fervent 
 in spirit ; serving the Lord ; 12 rejoicing in hope ; patient in 
 tribulation; persevering in prayer; "sharing in the necessities 
 of the saints ; given to hospitality. 14 Bless them who persecute 
 you ; bless, and curse not. 15 Rejoice with them that rejoice ; 
 weep with them that weep ; 16 being of the same mind one towards 
 another; not minding high things, but acquiescing in things that 
 
 2. 
 
i8 ROMANS, XII. 17 XIII. 14. 
 
 are lowly. Be not wise in your own conceits. " Repay no man 
 evil for evil. Provide things honest in the sight of all men. 18 If 
 as far as depends on you it be possible, be at peace with all 
 men. 19 Avenge not yourselves, beloved, but give place to anger ; 
 for it is written, Vengeance is mine, I will repay, saith the Lord. 
 20 If, therefore, thine enemy hunger, feed him ; if he thirst, give 
 him drink. For by doing this thou wilt heap coals of fire on his 
 head. 21 Be not overcome by evil, but overcome evil in good. 
 
 XIII. *Let every soul be subject to the higher powers: 
 for there is no power except from God ; those that are have 
 been ordained by God. 2 So that he who opposes a power 
 resists an ordinance of God ; and they who resist will bring on 
 themselves judgment. 8 For rulers do not deter from a good 
 work, but from an evil. Thou desirest to be not afraid of the 
 power ; do that which is good, and thou wilt have praise from the 
 same : 4 for it is a servant of God to thee for good. But if thou do 
 that which is evil, be afraid ; for it bears not the sword in vain : 
 for it is an avenging servant of God for wrath upon him that 
 doeth evil : 6 on which account it is necessary to be subject not 
 only because of the wrath, but also for conscience sake ; ( 6 for on 
 this account ye also pay tribute) ; for there are ministers of 
 God attending continually to this very thing. 
 
 7 Pay to all their dues : tribute to whom ye owe tribute, 
 custom to whom custom, fear to whom fear, honour to whom 
 honour. 8 Owe no man anything, except love one towards 
 another; for he who loves another has fulfilled the law. 9 For 
 this, Thou shalt not commit adultery, Thou shalt not kill, 
 Thou shalt not steal, Thou shalt not bear false witness, Thou 
 shalt not covet, with every other commandment, is summed 
 up in this saying, namely, Thou shalt love thy neighbour 
 as thyself. 10 Love works no ill to a neighbour, therefore love is 
 fulfilment of the law. "And this, knowing the season, that it 
 is already time for us to awake out of sleep, for now is our sal- 
 vation nearer than when we believed. 12 The night is far spent, 
 the day is at hand ; let us, therefore, cast off the works of dark- 
 ness, and let us put on the armour of light. 13 As if in the day, 
 let us walk becomingly ; not in revelling and drunkenness, not 
 in chambering and wantonness, not in strife and envying. 14 But 
 
ROMANS, XIV. 119. 19 
 
 put ye on the Lord Jesus Christ, and bestow not forethought 
 upon lusts of the flesh. 
 
 XIV. ^im that is weak in faith receive ye, not for the 
 sifting of doubts. 2 One man believes that he may eat all things ; 
 he who is weak eats herbs. 3 Let not him that eats, despise him 
 who eats not ; and let not him that eats not, judge him who 
 eats: for God has received him. 4 Who art thou that judgest 
 another's servant ? To his own Lord he stands or falls. But he 
 shall stand; for the Lord is able to make him stand. 5 One 
 man esteems one day above another ; another man esteems 
 every day. Let each be fully persuaded in his own mind, 
 6 He that regards the day regards it to the Lord ; and he that 
 eats, eats to the Lord ; for he gives thanks to God : and he that 
 eats not, to the Lord eats not, and gives thanks to God. 7 For 
 no one of us lives to himself, and no one dies to himself. 8 For 
 whether we live, we live to the Lord ; and whether we die, we 
 die to the Lord : whether, therefore, we live or die, we are the 
 Lord's. 9 For to this end Christ died and lived, that he might 
 be Lord both of the dead and the living. 10 But thou, why 
 judgest thou thy brother? or thou also, why despisest thou thy 
 brother ? For we shall all stand before the judgment-seat of 
 God. u For it is written, As I live, saith the Lord, every knee 
 shall bow to me, and every tongue shall confess to God. 
 12 Therefore every one of us will give account concerning himself 
 to God. 
 
 13 Then let us not judge one another any more ; but judge ye 
 of this rather, the not putting a stumbling-block, or an occasion 
 of offence, before a brother. 14 I know and am persuaded in 
 the Lord Jesus that nothing is unclean of itself ; only to him 
 who accounts any thing to be unclean, to that man it is 
 unclean. 15 For if because of meat thy brother is grieved, no 
 longer walkest thou according to love. Destroy not by thy 
 meat him for whom Christ died. 16 Let not then your good be 
 evil spoken of. "For the kingdom of God is not meat and 
 drink ; but righteousness, and peace and joy in the Holy Spirit. 
 18 For he that in this serves Christ is well-pleasing to God and 
 approved by men. 19 Therefore let us follow after the things 
 that belong to peace, and the things that belong to mutual edi- 
 
 2 2 
 
20 ROMANS, XIV. 20 XV. 15. 
 
 fication. 20 Do not for the sake of meat undo the work of God. 
 All things indeed are pure ; but there is evil to the man who 
 eats with offence. 21 It is good to abstain from eating flesh, or 
 drinking wine, or from anything wherein thy brother stumbles, 
 or is offended, or is weak. 22 Thou hast faith; have it to thyself 
 before God. Happy is he who judges not himself in that which 
 he approves. 23 But he who doubts, if he should eat, is already 
 condemned, because it is not from faith, and whatever is not 
 from faith is sin. 
 
 XV. x We that are strong ought to bear the infirmities of the 
 weak, and not to please ourselves. 2 Let every one of us please 
 his neighbour in respect to what is good, with a view to 
 edification. 3 For Christ also pleased not himself; but, as it is 
 written, The reproaches of them that reproach thee fell on me. 
 4 For whatever things were before written, were written for our 
 instruction, that through patience, and through comfort from 
 the Scriptures, we may have hope. 6 And may the God of 
 patience and of comfort grant you to be of the same mind one 
 toward another, according to Christ Jesus ; 6 that with one 
 accord ye may with one mouth glorify God, the Father of our 
 Lord Jesus Christ. 7 Wherefore receive ye one another, as 
 Christ also received you, to the glory of God. 8 For I say that 
 Jesus Christ has become a minister of the circumcision because 
 of God's truth, in order to confirm the promises made to the 
 fathers, 9 but that the gentiles glorify God because of His mercy: 
 as it is written, For this cause I will give thanks to thee among 
 the gentiles, and will sing to thy name. 10 And again he saith, 
 Rejoice, ye gentiles, with His people : "and again, Praise the 
 Lord, all ye gentiles, and laud Him all ye peoples. 12 And again, 
 Isaiah saith, There shall be the root of Jesse and he that arises 
 to rule over the gentiles ; in him shall the gentiles hope. 
 13 May the God of hope fill you with all joy and peace in 
 believing, that ye may abound in hope in the power of the 
 Holy Spirit. 
 
 "Now I, on my part, am persuaded, my brethren, concerning 
 you, that ye, on your parts, are full of goodness, being filled 
 with all knowledge, able also to admonish one another. 15 I 
 have, however, written to you, brethren, somewhat boldly, 
 
ROMANS, XV. 1633. 2I 
 
 (partly as putting you in mind), on account of the grace given 
 to me by God, 16 that I should be a minister of Jesus Christ for 
 the gentiles, performing a priest's office towards the gospel of 
 God in order that the presenting of the gentiles for an offering 
 may be acceptable, being sanctified in the Holy Spirit. 17 I have, 
 therefore, boasting in Christ Jesus as to the things which pertain 
 to God. 18 For I will not dare to speak of any things other than 
 those which Christ wrought through me, by word and deed, 
 19 in the power of signs and wonders, in the power of the Spirit 
 of God ; so that from Jerusalem, and in a circuit as far as to 
 Illyricum, I have accomplished the preaching of the gospel of 
 Christ, 20 striving by this course to preach the gospel not where 
 Christ was named, lest I should build on another man's founda- 
 tion : 21 but, as it is written, They to whom no announcement 
 was made concerning him shall see, and they who have not 
 heard shall understand. 22 On which account also I was being 
 hindered, for the most part, from coming to you. ^Now, 
 however, I have no longer place in these parts, but have still, 
 after many years, a great desire to come to you 24 whenever I 
 take my journey into Spain : for I hope in passing through to 
 see you, and to be forwarded by you on my way thither, if I 
 should first have had some measure of enjoyment of you. 
 25 But now I go to Jerusalem, ministering to the saints. 26 For 
 Macedonia and Achaia have thought good to make a certain 
 contribution for the poor of the saints in Jerusalem. 27 For 
 besides that they thought good to do so, they are their debtors. 
 For if the gentiles have participated in their spiritual things, 
 they also ought to minister to them in carnal things. 28 When 
 therefore, I have performed this, and sealed to them this fruit, I 
 will go by you into Spain'. ^And I know that when I come to 
 you, I shall come in the fulness of the blessing of Christ. 30 Now 
 I beseech you, brethren, by our Lord Jesus Christ, and by the 
 love of the Spirit, to strive with me in prayers to God in my 
 behalf; 31 that I may be delivered from them in Judaea who 
 believe not, and that the ministration I have for Jerusalem 
 may be acceptable to the saints : 32 that I may come to you in 
 joy by the will of God, and may be refreshed together with you. 
 33 The God of peace be with with you all. Amen. 
 
22 ROMANS, XVI. i22. 
 
 XVI. l I commend to you Phoebe our sister, who is a deaconess 
 of the church at Cenchrese; 2 that ye may receive her in the Lord 
 in a manner worthy of saints, and assist her in whatever matter 
 she may have need of you : for she, on her part, has been a 
 succourer of many, and of myself. 3 Salute Prisca and Aquila, 
 my fellow- workers in Christ Jesus, 4 who for my life submitted 
 their own necks ; to whom not only I give thanks, but also all 
 the churches of the gentiles 5 and the church that is in their 
 house. Salute Epaenetus, my beloved, who is the first-fruits of 
 Asia unto Christ. 6 Salute Mary, who bestowed much labour 
 on us. 7 Salute Andronicus and Junias, my kinsmen, and my 
 fellow-prisoners, who are of note among the apostles, who also 
 were in Christ before me. 8 Salute Amplias, my beloved in the 
 Lord. 9 Salute Urbanus, my fellow- worker in Christ, and 
 Stachys my beloved. 10 Salute Apelles, approved in Christ. 
 Salute them who are of the household of Aristobulus. "Salute 
 Herodion, my kinsman. Salute them who are of the house- 
 hold of Narcissus, who are in the Lord. 12 Salute Tryphcena 
 and Tryphosa, who labour in the Lord. Salute Persis, the 
 beloved, who laboured much in the Lord. 13 Salute Rufus, chosen 
 in the Lord, and the mother of him and of me. 14 Salute 
 Asyncritus, Phlegon, Hermes, Patrobas, Hernias, and the 
 brethren with them. 15 Salute Philologus and Julia, Nereus and 
 his sister, and Olympas, and all the saints with them. 16 Salute 
 one another with a holy kiss. All the churches of Christ salute 
 you. 
 
 "Now I beseech you, brethren, to mark them who cause 
 divisions and offences, in opposition to the doctrine which ye 
 learnt ; and avoid them. 18 For they that are such serve not our 
 Lord Christ, but their own belly ; and by good words and fair 
 speeches deceive the hearts of the simple. 19 For your obedience 
 has gone abroad unto all men. I rejoice, therefore, over you : 
 but I would have you be wise as to what is good, and harmless 
 as to what is evil. 20 And the God of peace will bruise Satan 
 under your feet shortly. The grace of our Lord Jesus Christ be 
 with you. 
 
 21 Timotheus, my fellow- worker, salutes you, as do also Lucius, 
 and Jason, and Sosipater, my kinsmen. 22 I Teftius, who wrote 
 
ROMANS, XVI. 2326. 23 
 
 the Epistle, salute you in the Lord. 23 Gaius, my host and the 
 host of the whole church, salutes you. Erastus, the treasurer of 
 the city, salutes you ; also Quartus, a brother. 
 
 24 To Him who is able to stablish you, according to my 
 gospel and the preaching of Jesus Christ according to the 
 revelation of the mystery which has been kept secret through 
 eternal times, 25 but is now manifested, and by the prophetic 
 scriptures, according to the ordinance of the eternal God, made 
 known to all nations for the obedience of faith 26 the only 
 wise God through Jesus Christ : to Whom be glory to the 
 ages of ages. Amen. 
 
NOTES. 
 
 (N.B. A.V. is an abbreviation for Authorized Version, and R.A.V. for the Revision 
 by "Five Clergymen.") 
 
 CHAPTER I. 4. ToO opio-Qevros, ' determined,' or ' ordained/ This sense 
 of opio> occurs in other passages of the N. T., as especially in Acts x. 
 42 and xvii. 31. The translation ' declared' is without support from any 
 other passage. 'E dvaa-rao-cas veKpuv, ' from,' or ' because of the resurrection 
 of the dead.' The preposition CK has this signification in Acts xxviii. 3, and 
 in Rev. viii. 13. The interpretation of the passage appears to be, that Jesus 
 Christ was ordained Son of God in power by reason of the resurrection of the 
 dead, which was foreordained, and of which, he as Son of God, is destined 
 to be the author. He said himself, "I am the resurrection and the life." 
 (Joh. xi. 25.) Consequently 'in power' is to be taken in strict connection 
 with ' the resurrection,' the power being that which will be preeminently un- 
 folded in the judgment consequent upon the resurrection. 
 
 5. 'YfraKorjv iriirrctos, ' the obedience of faith,' that is, obedience proceeding 
 from and qualified by faith, which, therefore, might be called 'faith obe- 
 dience.' For this reason there is no article before VJFOKOJV. 
 
 8. IIpwToi/, * first of all,' that is, before entering upon the main purpose of 
 the Epistle. The translation should be ' I first thank,' not ' First, I thank'; 
 for this would imply that * secondly ' follows, which is not the case. Ilept, 
 'concerning' or 'respecting.' The Cod. Sinait. has irepi in place of wrep. 
 
 10. Eu'odoo/xai is used in the general sense of ' prospering ' or ' being suc- 
 cessful,' without particular reference to a journey, as ' good-speed ' is used 
 in English. The context shews that rjdrj irore means * at some indefinite 
 future time,' or, in English idiom, 'at length.' 
 
 12. Tovro fie eWi differs from roweort, the particle fie being significant. 
 I have translated accordingly. 
 
 15. Ouro), 'in this way,' that is, because he is debtor &c., and therefore 
 nearly equivalent to * hence.' To *ar' e/ue irpodvpov, ' the readiness that is in 
 me,' quod in me promtum est. Vulg. This refers to the desire of the Apostle 
 expressed in v. n, and implicitly to his being hindered from effecting his 
 purpose. 
 
 17. The righteousness of God is revealed in the Gospel to be from faith, 
 because antecedent reception and belief of the Gospel are required for under- 
 standing and attaining to the righteousness which is acceptable to God (see 
 Rom. ix. 30 33 and x. 2, 3). 'From faith unto faith' means from one 
 degree of faith to another, according to a form of expression used by St Paul 
 
26 NOTES, I. 1732. 
 
 again in vi. 19. That faith is capable of increase may be proved from Luke 
 xvii. 5, 6, and from 2 Thess. i. 3. The higher the degree of faith the better 
 will God's righteousness be understood. It is evident that o SLKCIIOS f< Trio-Tews 
 must be taken together, because this passage is quoted from Habakkuk 
 (ii. 4) expressly to justify the formula ?/' SiKaiovvvr) e* Tn'orews. 
 
 1 8. 'The revelation from heaven' is put in contrast with the revelation 
 in the Gospel, the latter being the revelation of God's righteousness in them 
 that believe, whereby they are made meet for eternal life ; and the other the 
 revelation of God's righteous wrath in the day when He judges the sins of 
 all men. This manifestation of righteousness is a necessary complement of 
 the other, because without it the whole of God's righteousness is not un- 
 folded. This accounts for the ' for ' at the beginning of v. 1 8. 
 
 20. ' Things invisible from the creation of the world ' expresses that the 
 things are such that they never have been, nor can be, objects of sense. For 
 instance abstract realities, such as power and godhead, can be understood 
 only by means of experience and observation of the external world. This 
 passage of St Paul distinctly asserts that objects of sense, furnished by God's 
 creation, are the necessary antecedents of abstract conceptions. 
 
 21. 'E/uarai<0?7<rai> eV TOIS SiaXoyior/xoiy avrcoi/, ' they were frustrated in their 
 reasonings,' or ' through foolishness reasoned to no purpose.' In the adopted 
 translation I have preferred ' empty ' to ' vain,' because the latter word is now 
 generally used in the sense of ' ostentatious.' 
 
 22. Qdo-Kovres flvai (ro0ot, ' asserting that they are wise,' ' claiming to be 
 wise.' 
 
 23. 'Ei> o/AOio/iort CIKOVOS, t in ' or l into a likeness by an image,' CIKOVOS 
 being a genitive of quality governed by e* understood, so that the expression 
 might be rendered ' into an image-likeness.' The genitive (pOaprov avtipoarrov 
 depends on 6>o/zari, and is so rendered in A.V. In R.A.V. it is made to 
 depend on eluovos. 
 
 24. The KCU before 7rapeda>Kv is not in Cod. Sinait. Aio, ' on account of 
 which,' refers exclusively to the idolatry spoken of just before, and for this 
 reason v. 24 is put between dashes, to indicate that it is parenthetical. At 
 the end of the verse the reading of the more ancient MSS., inclusive of the 
 Cod. Sinait., is eV avrols in place of lv eavrots. The translation ' among them- 
 selves' is, however, admissible, the verb dn/naeo-&u being taken in a middle 
 sense. 
 
 25. The antecedent of the relative OO-TIS is generally more indefinite, or 
 more remote, than that of op. Here otrivcs has for its antecedent all respect- 
 ing whom the previous assertions are made. 
 
 26. Ata TOVTO, ' therefore,' here points to a general inference from the 
 foregoing statements, and is accordingly put at the beginning of a paragraph. 
 
 28. OVK eftoKipavav e^ei!/, ' did not think good to have,' or ' did not approve 
 having.' 'ASoKt/uos, improbus, reprobate. The adopted translation exhibits 
 the etymological relation in the original between doKifidfa and ddoKipos. 
 
 30. Qeoo-Tvyels, 'haters of God.' In R. A.V. 'hated of God,' which is 
 the pagan meaning of the word. But tfeoo-e/S^ is 'a worshipper of God,' 
 0eo<rvXr}s ' a plunderer of God '; then why not 0eo<rrvyris { a hater of God'? 
 
 32. Otrives, ' who,' embracing all the classes of sinners previously men- 
 
NOTES, II. 313- 27 
 
 tioned. See note on I. 25. This instance seems to shew that the significa- 
 tion 'inasmuch as they,' attributed to this relative pronoun by Alford in 
 v. 25, is inadmissible. 
 
 CHAPTER 1 1. 3 5. Verses 3 and 4 ought certainly to be taken affirma- 
 tively, the affirmations being of the same kind as " thou that judgest doest 
 the same things" in verse i. There is no reason for taking these verses in- 
 terrogatively which does not equally apply to verse 5, which clearly cannot 
 be so taken. Moreover it is particularly to be noticed that the Apostle here 
 refers to two distinct classes of persons (as is shewn by the disjunctive par- 
 ticle rj at the beginning of verse 4), one consisting of those who in pharisaical 
 self-confidence presume that they enjoy the special favour of God, and that 
 they will not be judged and punished like other men, and the other of those 
 who, disbelieving, like the Sadducees, the reality of the resurrection and the 
 future judgment, are insensible to the forbearance and longsuffering of God, 
 by which opportunity and space are given them for repentance. These 
 classes, as they have existed in past ages, exist also in the present day, in 
 accordance, seemingly, with a general law governing the developement of 
 human sinfulness. It may be supposed that St Paul, from the wisdom that 
 was given to him, understood this, and accordingly made the assertions con- 
 tained in verses 3, 4, and 5. 
 
 7. The clause, naff -uTTo^ovrjv e/ryov ayaBov, does not signify that the 
 patience, or endurance, with which good works are maintained is the means 
 of seeking for glory, honour, and incorruption, but rather the reason of 
 the hope which is in them who seek for such things (see Rom. v. 3 5) ; 
 for plainly no one seeks for any benefit without the hope of obtaining it. 
 According to this interpretation, Kara is not used here in the sense of ' by,' 
 but in the same sense as the preposition 'under' in such expressions as 
 under trials, under difficulties, &c. 
 
 8, 9. The nominatives Gvpos KOI opy?y, OXtyis KCU arei/o^copia, may be 
 accounted for by supposing 'will be' to be understood. The omission of 
 parts of the verb 'to be' is so common in the Greek of the N. T. that in 
 this, as in other instances, I have thought it unnecessary to indicate that the 
 omission is supplied in the translation. In fact, the ellipsis of the sub- 
 stantive verb, which is characteristic of ideal description, must needs be 
 supplied when, for the sake of the English reader, the writing is put into 
 the narrative or affirmative form. 
 
 12. The aorist fjpapTov is here used not narratively, but in an abstract, 
 or general sense, the affirmations embracing ideally all who sin, whether in 
 past, present, or future time. According to English idiom this aorist should 
 be rendered by a present, or by a perfect past. (See the Introduction.) As 
 according to the subsequent doctrine of the Apostle all are under either the 
 law of conscience, or the written law, and all will be judged through law, this 
 verse must be understood to state the consequence of the alternative sup- 
 position, that any sin without law. If such there be, they will perish, not 
 being capable, without law, of being judged. 
 
 13. Here we have a distinct assertion that justification consists of 
 actual and personal righteousness. So St John (i Ep. iii. 7), "Little 
 
28 NOTES, II. 15 HI. 2. 
 
 children, let no one deceive you ; he that doeth righteousness is righteous, 
 as He [Christ] is righteous." 
 
 15, 1 6. To put verses 1315 in parentheses, as is done in A. V., or, 
 what is equivalent, to put a colon at the end of verse 15, as is done by 
 the " Five Clergymen," involves the assumption that St Paul's writing was 
 unlike that of any other writer ; which there is no ground for assuming. 
 According to ordinary syntax, verse 16 goes on consecutively from verse 15, 
 the latter verse describing the working of the law of conscience in the day of 
 judgment in those who were not under the written law, and the two verses 
 taken together affirming that their thoughts in that day, one with another, 
 thought with thought, accuse, or also excuse. (For the sense of 77 /eat, 
 see Luke xii. 21 and Rom. iv. 9.) This translation accounts for ra Kpvn-Ta. 
 Also 'according to my gospeP is exemplified, as respects the judgment, by 
 the gospel which St Paul preached to the Athenians (Acts xvii. 31). Theo- 
 doret, in his Commentary, takes verses 15 and 16 as both referring to 
 the future judgment (TO pe\\ov Kpirijpiov). 
 
 17. The reading Ei de of the Cod. Sinait., and of the older MSS. 
 generally, is undoubtedly correct. The substitution of ie in the received 
 text is incompatible with the Apostle's argument, and shews how extensively 
 it has been misunderstood. For hitherto Jew and Gentile have been alike 
 addressed, as is proved by the words, J avOpcwe nds 6 Kpivav, in verse I. 
 What follows is addressed specially to the Jew. 
 
 21 23. These clauses, taken affirmatively, are in accordance with the 
 doctrine taught in verses I, 3, 4, and 5. If they are taken interrogatively, 
 the -yap which introduces the quotation in v. 24 does not appear to admit 
 of being accounted for. 
 
 24. This quotation from Is. Hi. 5 (as given in the Septuagint), proves 
 from Scripture that the Jew, is not, as Jew, exempt from sin. The force 
 of the argument depends on the coincidence of Scripture with matter of fact. 
 An appeal simply to facts would not have had the same authority. 
 
 26. Both 17 aKpopvoria and 77 Trepirojur) are used personally as well as 
 impersonally. (See Eph. ii. u.) Also it seems that each may signify either 
 a single person, or persons collectively. Alford, on Phil. iii. 5, maintains 
 that TTfptro/Lir} is only used collectively. But the nominative case in that 
 passage is not without the authority of MSS., and may possibly have been 
 changed to the dative on account of a supposed difficulty in translating it. 
 The context of Col. iii. n, appears to indicate that Treptrofir) and oVpo/3uo-ria 
 may designate individuals, and the passage before us almost necessitates 
 this conclusion with respect to the latter word. I have translated ac- 
 cordingly. 
 
 29. It is not meant that praise is rendered by God, but that the 
 praiseworthiness, or honour, that belongs to circumcision of the heart is 
 from God. 
 
 CHAPTER III. 2. Neither here, nor in Chap. i. 8, is there any ana- 
 coluthon, as supposed by Alford, who says that the Apostle begins with 
 irp&rov with the intention, not subsequently fulfilled, of proceeding to 
 secondly, &c. But in the latter passage, as already intimated, Trp&rov indicates 
 
NOTES. III. 24. 29 
 
 that he begins with what is preliminary to the main subject ; and in the 
 present passage the same word is to be taken in the not unusual sense of 
 'chiefly' or ' principally.' The adopted translation follows A. V. in this 
 respect ; I have only added ' indeed/ in order to translate more exactly the 
 expression irparov fj.fv yap. The particle yap, which merely indicates that 
 what follows is explanatory of the antecedent assertion, is sufficiently taken 
 account of by this translation together with the punctuation. The same 
 expression occurs in i Cor. xi. 18, where for like reasons it may be translated 
 in the same manner. 
 
 3. It is singular that the formula rt yap ; is not noticed in Matthiae's 
 Greek Grammar, although it frequently occurs in the Classics, as well as in 
 the Scriptures. I have collected the following instances : Phil. i. 16 ; 
 Job iv. 17, vi. 5 and 22, xv. 7, xvi. 3, xxi. 4, in all which rt yap; precedes 
 a question asked by p.rj as in the present instance ; Euripides (Matthiae), 
 Suppl. 48, Iphig. in Taurzs, 803 ; ^Eschylus (Blomf.), Agam. 263 ; Xenophon 
 (Schneider), Cyri Discipl. i. 6. 12, where the formula begins a paragraph, 
 v. 2. 27 (see Schneider's note), v. 5. 18 and 19, Memorab. in. 10. 3. From 
 these examples it may with certainty be gathered that yap ; is a transition 
 formula, used to dismiss what goes before, and to call attention to what 
 follows, and that it may in general be translated, What now ?* Accordingly 
 in the present instance, it shews that verse 3 has no immediate relation to 
 verses I and 2, and, in consequence, I have supposed it to begin a fresh 
 paragraph, and to introduce a new subject. This subject is unbelief 
 (dirtorrt'a), the relation of which to God's righteousness the Apostle proceeds 
 to argue upon. Ei jiriorricrav ni/es, * if some men have not believed,' is equi- 
 valent to saying, if unbelief has existed in the world ; because unbelief 
 exists whoever they are that disbelieve, and whether they be many or few. 
 [The reasons for translating the aorist by a perfect past are given in the 
 Introduction.] Ti)i/ TTLO-TIV TOV 0eoC, ' the faithfulness of God,' on which the 
 faith of man rests, and without which it does not exist. So far, there- 
 fore, as men disbelieve, the faithfulness of God would seem to be without 
 effect. 
 
 4. I have thought it best to give to the formula prj yevoiTo a more literal 
 rendering than ' God forbid,' which is open to the objection that it brings 
 in the divine name where it does not occur in the original. By the particular 
 form given to the phrase, the direct expression of a negative was avoided, 
 and in like manner <rv fliras, . ' thou sayest,' was used in place of a direct 
 affirmative. (See Matth. xxvi. 25 and 64.) As these formulae are indicative 
 of modes of thought or feeling prevailing at the time, it is proper to ex- 
 press them in a translation. It seems to me that the rendering of the 
 phrase by * May it not be!' with a note of exclamation, expresses both 
 the character of the negation, and the indefiniteness of the nominative to 
 yevoiro. This, accordingly, has been done. 
 
 * Tt ovi> ; and T/ yap ; differ in this respect : the former refers to what goes before, 
 because ovv is used in drawing an inference, and the latter to what follows, because 
 ydp is used in giving a reason. Hence as r( o vv ; is translated, 'what then?' on the 
 same principle rt ydp ; may be translated, ' what now ? ' 
 
30 NOTES, III. 48. 
 
 The Apostle, after repudiating by this negative the previous inference, 
 argues that those who are liars (i.e. sinful because of unbelief), while God 
 is true (i.e. righteous because of His faithfulness), are brought into judg- 
 ment in order that thereby God's righteousness might be declared and 
 established. 
 
 5. Here it is admitted, in accordance with the previous statement, that 
 man's unrighteousness is a necessary antecedent condition of the visible 
 unfolding of God's righteousness, the verb O-VZ/IOTTJ/U not having the remote 
 meaning 'commends,' but the more primitive meaning, 'constitutes/ or 
 ' makes.' Hence arises the very natural question, If this be so, is not God 
 unrighteous in the wrathful punishment (TTJV opyrjv) which He will inflict in 
 the day of judgment ? The expression Kara avdpairov \eya> in parentheses 
 intimates that the question is put from a human point of view. 
 
 6. After deprecating (by the formula prj ytvoiro) the drawing of such an 
 inference, the Apostle meets the question by another, viz., How without 
 punishment can God judge the world ? For clearly judging offenders is of 
 no avail unless there be award of punishment. Thus it is evident that 
 St Paul's argument wholly turns on the doctrine that the future judgment 
 is alike demanded for the manifestation of the glory of God, and for the 
 eternal good of man. This accounts for his saying 'according to my 
 gospel' in ii. 16, where he is speaking of events that take place in the day 
 of judgment. 
 
 7 and 8. Instead of Ei yap at the beginning of v. 7, several MSS., and 
 among them the Cod. Sinait., have El Se. The latter reading seems most 
 suitable to the course of the reasoning, the previous argument having applied 
 to the world in general, and a new argument here commencing which is 
 exclusively applicable to the " saints," whether Jews or Gentiles, to whom 
 the Epistle is addressed. This is proved by K.ay<a in v. 7, and by the verbs 
 in the first person plural in v. 8. The Apostle, after admitting the doctrine 
 just established, viz. that the truth (or righteousness) of God abounds in the 
 lie (or sin) of man to His glory, and taking it as applicable to himself 
 equally with others, asks, Why am even I (Kaya>) judged as a sinner ? [It 
 should be noticed that 'truth' (aX^eia) and 'lie' fyfvo-pa) are here specific 
 terms for general, just as aXrjOfis and ^CVO-TTJS were in v. 4.] It is plain 
 that St Paul asks this question as being one among the number of those 
 who are entitled to the designation of ' k called saints ;" for he passes im- 
 mediately from the first person singular to the first person plural, and thus 
 identifies himself with those he is writing to, whom he addresses under 
 that designation. The question, therefore, amounts to this : Why are those 
 who are called out of the world by the favour of God judged as sinners ? 
 Then follows a second question, different from the other, but equally arising 
 out of the previous doctrine respecting the manner in which God's right- 
 eousness is manifested. Why, it is asked, if man's unrighteousness is 
 necessarily antecedent to the developement of God's righteousness, should not 
 we, to whom this doctrine is made known, do evil things that the good 
 things resulting from righteous judgment may come ? This question appears 
 to be put in the very terms which the blasphemers made use of to distort 
 the Apostle's doctrine : fro^a-topev ra Acaxcr, Iva TkOy ra ayaOa tov TO 
 
NOTES, III. 824. 31 
 
 earn. The antecedent of coi/ being TO. dyada, it follows that mv TO 
 Kpifj.0. signifies 'the judgment of good things.' This expression may be taken 
 in the same sense as "the judgments of thy righteousness" (TO. Kpi^ara rfjs 
 SiKatoo-vvrjs crov), in Ps. cxix. 7, it being understood from the antecedent 
 argument that the unfolding of God's righteousness is the end of creation, 
 and the consummation of His own glory and man's good. Hence ' the good 
 things of which the judgment is just' might be a perverse mode of saying, 
 ' the good effects of the righteousness established by God's righteous judg- 
 ment.' There can, I think, be no doubt that TO Kpipa ought not to be 
 translated 'damnation' as in A.V., or by its equivalent 'condemnation,' 
 as in R.A.V., this being specially the meaning of KaraKpipa. Also accord- 
 ing to ordinary syntax the antecedent of v can be no other than ra dyaSa. 
 Besides, it does not appear, if rives be taken to be the antecedent, how 
 the obiter assertion, that the judgment of the blasphemers is just, can have 
 any bearing upon the argument. The obscurity of this very difficult 
 passage seems to me to be removed by the proposed translation and in- 
 terpretation. It would appear from Jerome's Version, as edited by Tischen- 
 dorf from the Codex Amiatinus, that at an early date the whole passage, 
 iii. 39, was misinterpreted, and that St Paul's doctrine and gospel therein 
 contained were misunderstood. 
 
 9. It is particularly to be noticed that the answer to the first of the two 
 preceding questions is here entered upon without reference to the other, the 
 answer to which is deferred to chap. vi. I have, therefore, put 'What then?' 
 (Tt oOz/;), which introduces the answer, at the beginning of a paragraph. 
 From the explanation above given of the purport of the first question it may 
 be inferred that ' do we excel?' (irpofx^fGa^ signifies, 'are we, who have been 
 called, better than others ?' The apostle replies to this enquiry, ' we are in 
 no respect better,' and, accordingly, his answer to the first question is equiva- 
 lent to saying that the saints are judged because they like others have sinned. 
 Similar doctrine is taught in 2 Cor. v. 10. 
 
 To substantiate the position that all are equally sinners, reference is 
 first made to a previous argument to that effect (irpouTiao-dpeQa), embracing 
 both Jews and Gentiles, viz. that contained in chap. i. 20 32 and chap. ii. 
 124, which argument, so far as it relates to the Jew, is supported by a 
 single quotation (in ii. 24) from Scripture. Then for farther confirmation of 
 the doctrine of universal sin the Apostle quotes from the Scriptures much 
 more largely. 
 
 1019. This series of quotations, taken from various parts of the Psalms, 
 for the most part as given in the Septuagint, prove the universality of sin 
 without any exception, the statements being applicable to all Jews inas- 
 much as they are contained in their own Scriptures. In v. 19 o vopos means 
 the whole of the Jewish Scriptures (see Alford in loc.}. 
 
 23 and 24. The verb vvrfpovvrai signifies that all not merely 'come 
 short of,' but are originally ' wholly destitute of that which constitutes the 
 glory of God, viz. the righteousness which He bestows on His redeemed 
 people. Hence the Apostle goes on to say, "being justified freely by His 
 grace through the redemption which is in Christ Jesus." It is to be under- 
 stood that this justification, though it is free and of grace, consists of personal 
 
32 NOTES, III. 2531. 
 
 righteousness, as is made plain by doctrine taught in a subsequent part of the 
 Epistle. " The redemption in Christ Jesus" is described in Tit. ii. 14 in these 
 terms : "Who gave himself for us that he might redeem us from all iniquity, 
 and purify for himself a peculiar people zealous of good works." 
 
 25 and 26. Here we are taught that God, who, as being a God of right- 
 eousness is necessarily offended by the sins of men, has Himself set forth a 
 propitiation for sin (i. e. a means of reconciliation) in the death of His Son 
 Jesus Christ. \tv T avroi) at/Mart can only mean 'in his death.'] The death 
 of Christ operates in this way because it consummated his manifestation 
 (ev8ciiv) of God's righteousness, and thus became the special object of that 
 faith which is the antecedent of actual and personal righteousness like that of 
 Christ, and without which it is impossible to please God (Heb. xi. 6). This 
 explains why the propitiation is "through faith." Without such righteousness 
 from faith there cannot be reconciliation with an offended God. This mode 
 of propitiation arises out of that law of our spiritual creation according to 
 which all are made sinners by the law before they are made righteous 
 by grace, it not being possible for any one to attain to righteousness except 
 by remission of antecedent sins. The clause, 8ia rrjv ndpeo-iv roSi/ irpoye- 
 yovoTow dpapTTjudrav, ' on account of the remission of antecedent sins,' im- 
 plies that such remission was a foreordained part of the plan of redemption. 
 For this reason our Lord said, " I came not to call the righteous, but sinners " 
 (Matth. ix. 13). For the sake of the remission of sins space is given for 
 repentance, as is signified by the clause, lv rfi dvoxfj rov Geov, ' in the for- 
 bearance of God/ Also it is evident that this plan necessitates 'the shewing 
 forth ' of that righteousness of God which those partake of, through faith, 
 whose sins are remitted. But this manifestation of God's righteousness 
 differs from that which will take place in the great day of judgment, inas- 
 much as it has been accomplished in the present age of the world (?j/ ro> vvv 
 Katpw), in order that God might be shewn to be just while He makes just 
 him who is of the faith of Jesus. This passage, so full of meaning, is a kind 
 of epitome of St Paul's doctrine. 
 
 28. Although faith is the antecedent of righteousness ' apart from works 
 of the law ' (x<pls epyav vopov), it does not follow that the righteousness is 
 not actual. It is doing the works in consequence of the gift of faith. 
 
 29. Probably the strict translation of *H 'lovdatW d febs povov ; is, ' Does 
 God pertain to the Jews only?' and that of ov^l KOI t6vvv; 'not to the Gen- 
 tiles also ?' 
 
 30. ' From faith ' (e'/t Triorcajs) indicates the law of the antecedence of 
 faith to righteousness; ' through faith' (did rfjs irc'orcow) signifies that faith 
 is the means of attaining to righteousness. 
 
 31. The moral law is established 'through faith,' because faith has its pro- 
 per effect in the fulfilment of the righteousness of the law (see Rom. viii. 4). It 
 would certainly appear from this passage that St Paul had in mind no other 
 justification by faith than actual and personal righteousness. The expres- 
 sion /XT) yevoiro might here be simply translated ' nay,' or 'not so,' on account 
 of aXXa following. After a negation aXXa not unfrequently signifies sed potius. 
 (See Schleusner in voc.) 
 
NOTES, IV. 14. 33 
 
 CHAPTER IV. i. 'According to flesh' (Kara o-apKa) means 'outwardly,' 
 * visibly/ nearly in the same sense as e epyw in the next verse. Theodoret 
 remarks on this place : Kara ardpKa rrjv Iv fpyois Xe-yei' eVeiS/JTrep 8ia TOV 
 a-(OfiaTos Kir\T]poiip.V TO. epya. 
 
 2. St Paul here refers to the doctrine that ' Abraham was justified from 
 works ; as if it were generally acknowledged, and admitted of no question. 
 The conjunction et with the indicative mood is not used in a conditional 
 sense, but, generally, for making an allowable supposition. The Apostle's 
 argument is of this kind: What then has Abraham obtained by outward act? 
 For supposing, as is admitted to be true, that he was justified from works, 
 then according to the previous argument (iii. 27), boasting would not be 
 excluded. This dilemma is met by saying that as regards God there is no 
 ground for boasting. The Apostle then proceeds (in v. 3) to maintain this 
 position by argument from Scripture. 
 
 I take this occasion to remark that the doctrine of Abraham's justifica- 
 tion by works is expressed here by St Paul in the same terms as those 
 employed by St James (ii. 23, 24), and the same passage of Genesis 
 (xv. 6) is quoted by both. It appears, therefore, that the views of these two 
 Apostles respecting the doctrine of justification differed in no respect. As 
 they were enlightened by the same Spirit, it is not possible that they should 
 have regarded in an essentially different manner a fundamental doctrine of 
 Christianity. The assertion, so confidently made by some in these days, that 
 the doctrine of St Paul concerning justification is irreconcileable with that of 
 St James, has no other foundation than a misunderstanding of what is meant 
 by the faith of a believer being reckoned to him unto righteousness. This 
 will be made plain by the remarks which follow. 
 
 3. The doctrine that faith is reckoned unto righteousness involves two 
 distinct considerations : first, that faith, according to a law which God has 
 ordained, precedes (as is shewn by the expression " unto righteousness ") the 
 righteousness which consists in doing good works that are pleasing to God ; 
 and secondly, that together with that law, God also ordained that the right- 
 eousness which is consequent upon faith shall be a benefit to the believer. 
 Hence the word " reckon " is used to shew that faith and righteousness are 
 related not merely as antecedent and consequent, but that there is profit in 
 the relation. For, in fact, to be complete in righteousness is man's greatest 
 good and the perfection of his nature, and therefore what contributes to that 
 end is said to be reckoned, .as a sum of money is reckoned to any one's 
 advantage. Thus St Peter (2 Ep. i. i) speaks of faith being "precious in 
 righteousness," meaning that it is to be accounted of value because it has its 
 appropriate effect in righteousness. 
 
 But with respect to this doctrine of righteousness from faith, it is particu- 
 larly to be understood that faith is that spiritual gift the quality of which is 
 defined in Heb. xi. i ; that is, it consists of an intelligent comprehension of 
 the promised good things of the life to come, united with a well-founded 
 hope of partaking of them. There is no such thing as a saving faith without 
 a distinct recognition and hope of the future life. Hope sustains the faithful 
 under the trial and suffering of well doing (ii. 8), and therefore by hope 
 they are saved (viii. 24). 
 
 3 
 
34 NOTES, IV. 4-25. 
 
 4 and 5. This passage indicates clearly the meaning of the word 
 "reckon" (Xoytb/i<u), as applied in the doctrine of justification by faith. 
 It shews that the reckoning of faith unto righteousness is an actual and 
 substantial benefit to the believer, just like the benefit to a workman of 
 the payment he receives for his work ; but there is this difference, that where- 
 as the workman can claim his wages as a debt, he that "believes on Him 
 who justifies the ungodly" does not thereby acquire any claim to the reward 
 of righteousness, for both the righteousness and the antecedent faith are 
 altogether of grace (see Eph. ii. 8). 
 
 6 8. The foregoing doctrine is finally confirmed by a quotation from 
 one of the Psalms of David, in which the Psalmist pronounces those to be 
 happy "whose iniquities are forgiven and whose sins are covered" (Ps. xxxii. 
 I, 2). In making this citation the Apostle intimates that they whose sins 
 are forgiven are identical with those " to whom God reckons righteousness 
 apart from works ;" for, in fact, the bestowal of the gift of righteousness 
 in consequence of faith, and without taking account of works done before 
 faith, is both the means and the evidence of the forgiveness of sins. They 
 whose sins are forgiven are " blessed " by reason of that reckoning unto right- 
 eousness. In short, the form of the reference to the authority of David (in v. 6) 
 clearly shews that the passage is cited because the word iiaKapio? (blessed), 
 occurring in it twice, exemplifies the sense in which the word Xoyi&rat 
 (is reckoned) is to be taken in the Apostle's doctrine of justification by faith. 
 
 10. I have added 'to him' because of ovri in the next clause. 
 
 11. No punctuation is required after ' believe through uncircumcision,' 
 these words being immediately connected with those following. 
 
 1 6. From the tenor of the antecedent argument it may be inferred that 
 the ellipsis before TriWeoos, 'of faith,' and that before Kara. ^apti/, 'accord- 
 ing to grace,' are intended to fix attention on these two formulae as expressing 
 laws of man's spiritual creation. It is, therefore, unnecessary to supply 
 * the inheritance,' as proposed by the " Five Clergymen," the character of 
 the Apostle's teaching being best conveyed by not filling up the ellipses. 
 
 19 and 20. As ou before Karevorjo-fv is omitted in the Cod. Sinait and 
 other of the early MSS., and as this omission agrees best with the copula /ml 
 before TTJV veKpoxriv, I have translated accordingly. The 5e at the beginning 
 of v. 20 is consequently adversative, and may be translated 'yet.' Since in 
 A. V. 8iaKpiv6p.fvos in Jam. i. 6 is translated ' wavering,' the rendering of ou 
 8ifKpi0r) here by ' did not waver,' seems preferable to ' staggered not.' 
 
 T/7 aTrtoTta, 'through' or 'by reason of unbelief,' rjj 7rurr, 'by faith,' nearly 
 as in xi. 20, faith having the property of strengthening and confirming. 
 
 25. The preposition dia ought clearly to have the same translation and 
 the same meaning before rr)v BiKaitoariv as before ra TrapaTrrw/iara. In the 
 A. V. it is in both cases translated ' for ;' but the meaning of one ' for ' is not 
 the same as that of the other. In fact, it is hard to perceive in what 
 way Christ was delivered up for our offences. I have adopted the ordinary 
 rendering, ' on account of,' of 8ia with the accusative ; but the saying that 
 Jesus Christ ' was raised on account of our justification,' must be understood 
 to imply that justification through his death and resurrection was antece- 
 dently determined upon in the counsels of the Almighty. 
 
NOTES, V. i ii. 35 
 
 CHAPTER V. i. After establishing the doctrine of righteousness from faith 
 St Paul proceeds to state the chief spiritual effects of this justification. These 
 are, peace (v. i), joy (vv. 2 and 3), hope (v. 4), love (v. 5). In Gal. v. 22, the 
 fruit of the Spirit, is said to consist of " love, joy, peace," with other spiritual 
 affections, among which faith (arlaris) is mentioned, but not hope. But, in 
 truth, these two spiritual gifts are so closely related that one may be considered 
 to involve the other. (See at the end of the remarks on iv. 3.) The various 
 spiritual affections enumerated in that passage of the Epistle to the Galatians 
 constitute sanctification, as distinct from, and consequent upon, justification. 
 This is what St Paul calls "fruit of [or from] righteousness "(Kap-irbv diKaio<rvvr]s) 
 in Phil. i. ii. Also St James (iii. 18) has the more explicit expression "fruit 
 from righteousness in peace " (<apnot diKaioa-vvrjs ev eipqvrj), with which may 
 be compared the very similar expression " yields peaceable fruit from right- 
 eousness" (KapTrov elpyviKov diro8i8a><ri 8iKaio<rvvr)s) in Heb xii. II. [As K.apno<? 
 flpyviKos is equivalent to KapTrbs ev dpr/vy, this passage shews that the 
 insertion of "is sown" before " in peace " in the authorized translation of 
 Jam. iii. 18 is incorrect]. The rendering of Eph. v. 9 in A. V., viz. 'The 
 
 fruit of the Spirit is in righteousness.../ might seem to contradict this 
 
 view of the relation of sanctification to justification. But in place of irvev- 
 HCITOS the Cod. Sinait. and other ancient MSS. have (pwros, which instead 
 of contradicting is rather confirmatory of the foregoing explanations. 
 
 Hence I think we may conclude on doctrinal grounds that e^o/zei/ is the 
 true reading in the passage before us, although ex&p.fv is strongly supported 
 by MSS. In the Cod. Sinait. the latter reading is corrected into exop.fi> by an 
 early hand. The " Five Clergymen * have adopted the subjunctive form, and 
 consequently translate in a hortatory sense ; but Alford (in loc.} argues well 
 in defence of the indicative. 
 
 2. I have taken Kauxw/ze&i in the sense of ' rejoice,' because, according 
 to the commentary on v. i, joy is one of the principal fruits of the Spirit. 
 
 4. Aoia/xT? signifies inward ' experience,' not ' approval' from without, all 
 the affections here mentioned being spiritual. If it signifies ' inward approval' 
 the translation 'experience' is sufficiently exact, and is free from ambiguity. 
 
 7. The yap in the second clause of this verse indicates that this clause 
 assigns a reason for the word 'scarcely' (/*oXty) in the first, namely, that it 
 cannot be said without qualification that no one would die for a righteous 
 man, because in behalf of that which is good some one might be found 
 willing even to die. I take- rou ayaOov to be of the neuter gender in accord- 
 ance with other instances that will subsequently come under consideration, 
 in which St. Paul expresses by the neuter gender general, or abstract truths. 
 Besides, it would otherwise be hard to account for the article being before 
 dyadov and not before 8t/caiov. 
 
 8. The sense of O-IW'OTTJO-I here appears to be, ' establishes by external 
 manifestation,' or, more briefly expressed, * makes manifest.' 
 
 9. Here, as in other instances, i/ opyrj is specifically ' the wrath' revealed 
 in the future judgment. 
 
 1 1. The " Five Clergymen" translate rrjv Kara\\ayr/v f our reconciliation,' 
 although the article only serves to refer to the reconciliation just before 
 mentioned, and there is no pronoun in the Greek. 
 
 32 
 
36 NOTES, V. 1214. 
 
 12. The apostle here commences an explanation of the reason that 
 sin and death are in the world, founded on the previous doctrine of justi- 
 fication by faith, and reconciliation to God through Jesus Christ. To in- 
 dicate this the paragraph begins with Aia roOro, ' on this account,' or ' for 
 this reason.' 
 
 In the A. V. a colon is placed at the end of v. 12, and verses 13 17 
 are put within parentheses, as if the sense went on continuously from v. 12 
 to v. 1 8. The "Five Clergymen" have removed the parentheses, but as 
 they retain the colon, they admit an anacoluthon at the end of v. 12, and, 
 therefore, do not really give a different version from that of A. V. It is not 
 possible that St Paul, or any other intelligent writer, could have written 
 in the way thus represented. To attribute such writing to any author is 
 only giving evidence that his diction, or his subject, is misunderstood. 
 I think I can distinctly point out the source of the misapprehension in this 
 instance. It requires only a moderate acquaintance with the language of 
 the Septuagint to be aware that the particle KOI is frequently used, not as 
 a copula, but to indicate the beginning of the apodosis of a sentence. In the 
 present passage the KCU before ourcoy performs this part, answering, in fact, 
 the same purpose as punctuation in modern writing. (See the Introduction 
 on this philological question.) When KCU is thus used, its signification 
 may generally be rendered by punctuation. Frequently, however, it may be 
 translated by 'also' at the beginning of the clause, as I have done in this 
 instance. It follows from these considerations that the apodosis which 
 begins with KCU OVTUS may be supposed to terminate at the end of v. 12, 
 where, as the sense is complete, there should be a full stop. 
 
 The literal translation of e'0' w rravres rfpaprov is, 'for that all sinned,' 
 each sin of each individual being looked upon as an objective fact, which 
 may be spoken of narratively, whether it occurs in time past, present, or 
 future. Hence to the English reader ' all have sinned,' as in A. V., better 
 conveys the meaning of the original than either 'all sinned' or 'all were 
 sinners.' But according to the mode of thought and expression of the pre- 
 sent day the sense of the original is given still more truly by the transla- 
 tion ' all sin' ; which accordingly is adopted. (See the Introduction.) 
 
 14. The phrase eVi r< o/xotto/xari is strictly 'in likeness' or 'with resem- 
 blance,' and may be idiomatically rendered ' after the manner.' ' After the 
 likeness,' in R. A. V., is tautological. 
 
 I take TOV /ieXXoi/Toy to be of the neuter gender, and to signify generally 
 that which was to be afterwards. Adam is a "type of the future" inasmuch 
 as he received an express command, and broke it through temptation from 
 Satan, from the world, consisting of himself and Eve, and from desire of 
 the flesh. His condition, therefore, was like that of all his descendants 
 who have known, and been under, the moral law expressly delivered by God 
 to Moses, and have transgressed it through temptations of which these were 
 typical. The condition of the rest of mankind is different in so far as they 
 received no express command, and have only been under the law of con- 
 science. But sin, that is, the not doing the will of God, was in the world 
 before the promulgation of the law, by reason of that original weakness and 
 imperfection of man's nature, which rendered Adam and Eve incapable of 
 
NOTES, V. 1419. 37 
 
 resisting temptation, and which, being transmitted by natural generation, 
 renders all their posterity alike incapable of obedience to the will of God. 
 And although, as regards the future judgment, sin is reckoned only so far 
 as it is a conscious violation of what is known to be right, yet, in virtue of 
 an unalterable law of man's spiritual creation, which makes death the con- 
 sequence of sin, " death reigned from Adam to Moses," as, in truth, it has 
 reigned since, over all who, although they have not broken, as Adam did, 
 a command expressly given by God, have transgressed His laws by reason 
 of inherited frailty and imperfection. This seems to be the explanation of 
 the doctrine (in v. 1 2) that " death passed unto all men for that all sin," and 
 of the subsequent statements in verses 13 and 14. 
 
 1 6. The reading dp-aprrj P.CLTOS, which is given in several of the older 
 MSS., although not in the Vatican and the Sinaitic, has been adopted for 
 the following reasons. If we read djuaprT/o-ai/ros- it will be necessary to take 
 fvos in the next clause to mean 'from one man'; whereas TO Acpi/xa pre- 
 ceding and els Kara/cpt/xa following would seem to shew that e evos must be 
 'from one sin.' For, in fact, the existence of a single sin against God 
 necessitates both judgment and condemnation. Also according to this in- 
 terpretation e evos dfjLapTJjfjLUTos stands in natural opposition to e/< TroAAeSi/ 
 7rapa7rrco/Liarc0i> in the next clause. 
 
 17. The older MSS. which have a^aprr^iaros in v. 16, with the addition 
 of the Alexandrine, have ev evl, or ev ro> ei/t, in place of r<5 rou evos in v. 17. 
 I have adopted ev ev\ as being apparently demanded by the preceding e 
 evos ap,apTrip.a.TOS. 
 
 1 8. There is no need to fill up the ellipses in this verse, because they 
 are themselves highly significant. We may infer from them that the Apostle 
 has been deducing by argument, and here exhibits in order, the laws of the 
 spiritual creation which concern man's destiny, their final causes having 
 already been under consideration in the part of the Epistle which precedes 
 Am TOVTO in V. 12. Similarly with respect to the natural creation there are 
 two kinds of knowledge. By natural science we are able to discover the 
 laws which determine (for instance) day and night, summer and winter, &c. ; 
 but it is by the experience of life that we learn what are the final causes 
 of the operation of these laws. Verses 18 21 appear to contain a kind 
 of recapitulation of the whole doctrine, both the part preceding and the part 
 following Ata TOVTO. 
 
 19. Sin does not exist but through transgression by the will of man of 
 a divine command. Adam by his disobedience first gave existence to sin, 
 and to a sinful nature, and this by natural generation has passed upon all 
 his descendants, as, on the other hand, through the obedience of Jesus Christ 
 the many are made righteous by spiritual generation. I understand spiritual 
 generation to consist of the operation of all the means, outward and inward, 
 by which the obedient sons of God are made actual partakers eventually 
 of that perfect righteousness which the obedience of the Son of God unto 
 death gave existence to, which righteousness is called in v. 18 diKcuoa-is 
 farjs, being the necessary condition of eternal life. These considerations 
 seem to me to be explanatory of the doctrine contained in v. 19. It is to 
 be observed that throughout the passage commencing at v. 12, "the one "and 
 
38 NOTES, V. 19 VI. 4. 
 
 " the many" are repeatedly spoken of as mutually related. Also it appears 
 from what is said in v. 18 that "the many" is equivalent to "all men". It 
 seems, therefore, to be a necessary consequence of the apostle's doctrine 
 that the effect of Christ's obedience unto death is coextensive with the effect 
 of Adam's disobedience, and that as all men are made sinners by natural 
 generation, all men will eventually be made righteous by spiritual generation. 
 The present passage does not indicate the particular means by which this 
 great consummation will be brought about, but the future tense " shall be 
 made" (/rarao-ra^o-oi/rai) is significant, and seems to point to the operation 
 of the judgment in the world to come. 
 
 20. The statement that the moral law came in, in the course of this 
 dispensation, to the end that sin might be multiplied, is consistent with the 
 whole tenor of the previous argument, which demonstrates that according 
 to the general law of the spiritual creation, the reign of sin and death is 
 antecedent to the evolution, out of the abundance of sins, of the reign of 
 universal and everlasting righteousness. 
 
 CHAPTER VI. i. The authority of the old MSS. is in favour of ciripcv 
 fjifv, excepting that the Cod. Sin. has tirtpevopcv. The subjunctive seems to 
 be used here in a manner strictly analogous to the English use of 'should' in 
 the sense of 'ought.' 
 
 2. Respecting the translation of ^ yevotro see the Note on iii. 4. The 
 reasons given at the end of the Note on v. 12 for translating the aorist 
 
 by a present, apply here, mutatis mutandis, to the translation of 
 The death of each individual is regarded as an objective event 
 which, as it takes place of necessity, may be spoken of historically, whether 
 it belong to past or future time. On this principle the strict translation, ' we 
 who died to sin,' has actually the same general signification as ' we who die 
 to sin;' and since the former might mislead the ordinary English reader, the 
 other, as sufficiently conveying to him the sense of the original, has been 
 adopted. It may here be remarked that the aorist is often used in prophetic 
 writings in speaking of an event that is future (as in Rev. xx. 5), on the 
 principle that what is foretold by the Holy Spirit by whom the prophets 
 spake will surely come to pass. 
 
 3. The reference here to the "death" of Christ seems to shew beyond 
 question that " the death to sin" spoken of in the preceding verse is natural 
 death, the death of the body. The Apostle's argument is, that our being 
 subject to death on account of sin is a reason for not continuing to live in 
 sin. "To die to sin" expresses the law (called in viii. 2 the law of sin and 
 death), accprding to which sin and mortality are inseparably related. For 
 indicating a relation of this kind, determined by a law of man's spiritual 
 creation, St Paul constantly employs the dative case. 
 
 4. It appears from what precedes in verse 3 that dia rov /3a7rrur/zaroy els 
 rov Bdvarov may be simply translated 'through baptism into death' nearly as 
 in the Authorized Version, both articles being taken to be indefinite. On no 
 intelligible philological principle can the first article be translated by 'our' 
 and the other by ' his,' as is done by the " Five Clergymen." This is not 
 
NOTES, VI. 5io. 39 
 
 translation, but an arbitrary limitation of the sense of the original. (See on 
 the usage of the article in the Introduction.) 
 
 5. 2vp(f)vTos is used in classical writers in the sense of crvyyevfo which 
 sense is applicable here because Jesus Christ is called " the firstborn among 
 many brethren" (Rom. viii. 29). It may be supposed that O-V^VTOS and 
 o-vvfa-Tavpwdrj (in v. 6) both govern avrw understood, this pronoun having 
 been expressed after o-ui/era^/iej; in v. 4. In that case T o/*oia>pm is a 
 causative dative like the Latin ablative, and both rou Ba.va.ro-o and -rfjs 
 ai/aorao-etoy are qualifying genitives. 'AAAa tal may signify < moreover' or 
 ' besides,' although ov povov does not precede. (See Passow under the word 
 aXXa.) 
 
 6. Tfjs dpaprias is a genitive of quality, equivalent in English to ' sinful.' 
 This rendering is adopted because the majority of English readers might not 
 readily take 'body of sin' to mean the same as 'sinful body.' 
 
 7. This verse contains doctrine of great significance. Expressed in 
 modern language it asserts that the effect of natural death is to free from sin, 
 that is, to justify. The Apostle Peter teaches the same doctrine where he 
 says, "he that has suffered in the flesh has ceased from sin" (i Pet. iv. i). 
 By comparison of this passage with that of St Paul we may infer that death, 
 as being the greatest of bodily afflictions, may be taken to include all suffer- 
 ing in the flesh, and that the general effect of suffering is to do away with 
 sin. That suffering in the flesh has such efficacy is proved by the sacrifice 
 of the Son of God, who out of love and sympathy for us in our bondage to 
 " the law of sin and death," endured the evil consequences of that law in 
 their severest form, although he was himself without sin, in order that he 
 might shew to us that the only way to eternal life is through the pains and 
 bitterness of death. Thus although pain and death from one point of view 
 are necessary manifestations of the wrath of a holy God against sin, when 
 viewed in the light of the sufferings of Christ, they are seen to be means of 
 forming the spirits of men for immortality. Otherwise, since our bodies are 
 God's workmanship, we might justly be filled with wonder and perplexity at 
 the many and great evils flesh is heir to. But seeing that the Son of God, 
 in obedience to his Father's will, submitted, by the endurance of sorrow, 
 pain, and death, to laws ordained for the creation of man's spiritual life, 
 what farther proof do we need that the operation of those laws is consistent 
 with the love of a faithful Creator, and that it will eventually issue in eternal 
 life ? Even now the understanding and belief of this doctrine of the cross of 
 Christ, by inducing the sinner to cease from sin, effects a reconciliation be- 
 tween him and his offended God. (See Rom. v. u.) Such, I am persuaded, 
 is the doctrine and gospel taught by St Paul in this Epistle ; but to those 
 who say that the death he speaks of is any other than the death of the body, 
 this gospel will be entirely hid. The reasoning of the Apostle in verses 
 2 14 of this sixth Chapter seems expressly intended to shew in what manner 
 mortality, regarded as an incident in man's present existence, operates to 
 prepare him for his final destiny. 
 
 8. Respecting the translation of dneOdi/ofjiev by a present tense see the 
 Note on v. 2. 
 
 10. The aorist direOave is here translated by a present for the same reason 
 
40 NOTES, VI. 10 16. 
 
 as in verses 2 and 8. Strictly o dnfdavf should have no other translation than 
 ' that which died.' But as the English past tense does not, like the Greek 
 aorist, equally apply, whether the event be in past or future time, it is pre- 
 ferable, for the sake of the English reader, to translate ' that which dies.' 
 Farther it should be noticed that the neuter gender of the pronoun 6 indi- 
 cates, according to known usage, that the assertion is made abstractedly, or 
 universally. The Apostle refers to the universal characteristic of death, that 
 it takes place at some definite point of time, as is evident from his using 
 the historic aorist, and from the meaning of f(pa7rag. On the contrary, with 
 respect to life, which is of a continuous nature, the universal assertion, 6 7, 
 ?7 r<3 $e<, is made with the present tense. 
 
 11. The signification of AoyiVco-tfe in this verse is particularly worthy of 
 notice. Having instructed the believing Christians to whom he is writing as 
 to the effect of the law of sin and death, the Apostle, in order to promote 
 their advance in spiritual life, now exhorts them to reckon themselves to be 
 already dead by the operation. of that law, and to be living to God in Christ 
 Jesus as if they were alive after death (see v. 13), inasmuch as they are even 
 now capable of a change of spiritual condition of the same kind as that 
 which, according to the antecedent doctrine, results from the actual experi- 
 ence of death. The word AoyiWo-tfe consequently proves that the death 
 previously spoken of is death of the body. 
 
 12. The Cod. Sin. with other early MSS. has only rais anfapuus avroO 
 after els TO vTraKovew. This reading has been adopted, and CIVTOV is rendered 
 'the body's' in order to avoid the ambiguity (not existing in the Greek) as to 
 the reference of the pronoun 'its' to 'sin' or to 'body.' 
 
 13. Schleusner has shewn under the word veKpbs that o! vcKpoi is used for 
 Bavaros. This is clearly done on the principle of taking the visible objects 
 'dead bodies' to represent the more abstract reality 'death.' Hence o>s IK. 
 
 ga>i>ras may be translated 'as if alive after death.' By the same rule 
 c< ra>v veKpvv is resurrection after death, and is equivalent to 
 ' resurrection 0/"the dead.' But the commonly used expression 'resurrection 
 from the dead' has no obvious objective signification, and possibly may have 
 originated from ignorance of the abstract sense of 01 veKpoi. I take occasion 
 here to remark that according to this usage eVi veicpols in Heb. ix. 17 is 
 simply 'at decease,' and that the baptism vnep rG>v veKpwv in I Cor. xv. 29 is 
 baptism ' on account of death,' very nearly in the same sense as ' baptism 
 into death' in Rom. vi. 3. The reading vnep ra>v vfKpav at the end of 
 i Cor. xv. 29, hardly to be accounted for unless it were the original reading, 
 may have been changed at an early date into vrrep avruv by scribes un- 
 acquainted with the abstract meaning of ol vtKpoi. 
 
 1 6. According to Stephens's Thesaurus and other Lexicons w may be 
 translated quatenus, 'so far as;' which appears to be the most appropriate 
 meaning of the first in this verse. In classic Greek, however, the feminine 
 dative jj is generally used in this sense. But the neuter dative accords better 
 with the abstract character of the Apostle's reasoning, and at the same time 
 approaches closely in signification to the formula e$' <a in Rom. v. 12, and to 
 tv <a in viii. 3. Hence admitting that o> Trapio-ra^ere eaurovy may be trans- 
 lated, 'so far as ye yield yourselves,' it will follow that these words refer to 
 
NOTES, VI. 16 VII. 4. 41 
 
 voluntariness as a condition of the service. The expressions 'of sin unto 
 death' and 'of obedience unto righteousness' may be taken to be descriptive 
 of two opposite kinds of service, or servants. But although servants of sin 
 unto death may be said both to serve sin and to be sinful, it can only be said 
 of those who are descried as servants of obedience unto righteousness, that 
 they are obedient servams, and not that they serve obedience, this being an 
 incongruous expression.* 1 This consideration shews that although dpaprias 
 might either be a dependent genitive or a genitive of quality, vTraKof)? is 
 necessarily a genitive of quality. Hence the adopted translation of this 
 difficult passage has been made on the supposition that both are genitives of 
 quality. 
 
 17. The thanks are given to God not because the Romans had been, but 
 because they ceased to be, servants of sin. This is indicated by the verb 
 fa in the imperfect tense, which implies that they are no longer the servants 
 of sin that they were at one time. I have translated accordingly. 
 
 19. C H dvopia els TTjv dvopiav is 'iniquity advancing from one degree to a 
 higher.' See the Note on e Tuorea)? els Tria-Tiv in i. 17. 
 
 20. In this instance cAevtfepot may be translated ' free from service,' be- 
 cause T7J diKaioo-vvy follows in the dative case, this case being specially used, 
 as the context shews, with reference to service. See also Rom. xiv. 4. 
 
 CHAPTER VII. i 4. The argument in this passage rests altogether on 
 the principle that the ordinary laws that govern humanity and human rela- 
 tions, whether as laid down in the Law of Moses, or as established by the 
 customs of nations, were ordained by God, apparently and subordinately, for 
 the support and maintenance of the outward life of individuals and societies, 
 but originally and mainly to be the outward means of giving instruction 
 respecting the formation of man's spiritual life. This was understood by 
 those in the Apostle's day who knew the spirit of the law of Moses ; and 
 consequently to establish the doctrine that a man is under subjection to the 
 moral law as long as he lives, it was sufficient to appeal to a typical ordi- 
 nance of the Jewish law. The ordinance cited is, that a married woman is 
 released from the law of obligation to a husband by his death, so as not to 
 become guilty of sin by marrying another man. Clearly this is an instance 
 in which, abstractedly, death sets free from the power of law, and con- 
 sequently from sin. But these very terms describe the operation by which, 
 according to the doctrine in vf. 7, a man is spiritually justified from sin. (See 
 the note on that passage.) So strict is the analogy that the Apostle argues 
 (in v. 4) from the typical case to the other by the inferential particle werre, 
 * so that,' and proceeds to carry on the analogy a step farther by taking the 
 union, without sin, of the woman with another husband to express the union 
 with Christ of those who, accounting themselves to have already under- 
 gone the death due to the law, in that belief " bring forth fruit to God." (See 
 the Note on vi. n.) 
 
 The full meaning of c^ai/arfo^re r<5 vopa is, ye were put to death by the 
 operation of the moral law, which generates, first, sin, and then death. Ata 
 TOV o-co/xaroj- rov Xptorov is added, because the death of the Son of God in the 
 flesh on account of the sins of the world involves the death of all men. For 
 
42 NOTES, VII. 425- 
 
 St Paul argues in 2 Cor. v. 14, " we thus judge that if one died for the sake 
 of all, then all die." For as he died on account of their sins to purchase life 
 for them, they die on account of their own sins in order that they may be 
 meet to partake of the life. 
 
 According to the usual force of iva with the subjunctive aorist, Iva Kap-rro- 
 (popria-Q>p.fv should be translated, 'that we might bear fruit.' See in z/. 13. 
 
 6. The true reading is airoBavovrfs, and TOV v6pov is the antecedent of 
 cv o>. I have translated accordingly. 
 
 7 ii. The whole tenor of this argument shews that in using the first 
 person singular St Paul does not describe any special experience of his own, 
 but the personal experience of every believing Christian. We have already 
 had an instance of the same mode of arguing in iii. 7. (See the Note on that 
 passage.) In saying, " I was living once apart from law," he puts a sup- 
 posable case applicable to any individual, in order to convey distinctly the 
 doctrine that the existence of law is antecedent to the consciousness of sin. 
 That he so argues becomes quite clear when he proceeds to say, "but 
 I died," indicating thus that the suscitation of the power of sin through the 
 commandment is followed by the death of the individual. 
 
 As the particle 8e at the beginnings of verses 8 and 9 appears to have no 
 adversative signification, I consider it to be sufficiently translated by the 
 punctuation. (See the Introduction.) 
 
 13. The reading of the older MSS. with Cod. Sin., is eyeWro, which has 
 been preferred to yeyovc. 
 
 15 21. In these verses I translate 7rot<5 'I do,' Trpao-o-w 'I practise' or 
 ' I do,' and /carepya^o/zat ' I perform,' in order to represent the variety of the 
 words in the original, although they are apparently used in the same sense. 
 I omit, with Alford, the first rovro in v. 15. The first e'-yw in V. 20 is sup- 
 ported by the Cod. Sin. Since, assuming this to be the true reading, the 
 pronoun must be emphasized, it is here translated ' myself.' In the transla- 
 tion of v. 21 I have endeavoured to convey the significance of the repetition 
 of e/iol after ro> deXovn epol in the clause preceding. 
 
 24 and 25. Here again, for the reasons already urged, the Apostle does 
 not express by the exclamation " wretched man that I am !" exclusively his 
 own experience, but that of every individual who is struggling to be free 
 from the dominion of the "fleshly lusts that war against the soul" (i Pet. ii. 
 n). By such language St Paul represents strongly the destructive power of 
 the desires of the flesh and the misery of being in subjection to them ; but 
 that he does not intend thereby to express the normal condition of Christian 
 experience is made evident by his adding, in the same breath as it 
 were, " I am thankful to God through Jesus Christ." A state of thankfulness 
 is not compatible with a state of wretchedness and despair. 
 
 Any one familiar with the Greek of the Septuagint, which resembles in 
 so many respects the Greek of the New Testament, would have no difficulty 
 in deciding that e* TOV o-co/iaros TOV Qavarov TOVTOV should be translated ' from 
 this body of death,' and not ' from the body of this death,' which is scarcely 
 intelligible. In this syntax TOV Qavarov is not a dependent genitive but a 
 genitive of quality, used exactly as if it were an adjective. I have accordingly 
 translated ' from this deathful body,' adopting the word ' deathful ' as being 
 

 NOTES, VIII. 113. 43 
 
 analogous to 'sinful/ 'wrathful,' 'healthful,' &c. Perhaps ' mortal', would be 
 better. For a decisive instance of this construction in the Septuagint I may 
 refer to Prov. ix. 17, in which vdaros /cAo7n?y y\v<fpov is 'sweet water of 
 theft,' or ' sweet stolen water,' y\vKpov necessarily agreeing with 
 
 CHAPTER VIII. i. The words ^ Kara <rdpKa K.T.X., which conclude this 
 verse in the received text, are insufficiently supported by MSS. They are 
 not in Cod. Sin. 
 
 2. Some of the older MSS. with Cod. Sin. have <re in place of /*e. If this 
 be the true reading and unless it be it can hardly be accounted for the 
 singular of the second personal pronoun is here used, as the singular of the 
 first personal pronoun was supposed to be used in the preceding Chapter, to 
 designate any individual. 
 
 3. Ilfpl dp.apTias ' with reference to sin,' meaning that the sin of men 
 was in a prospective manner taken account of by God in sending His Son 
 into the world. 
 
 4. To diKaicopa may differ from 77 diKatoo-vvrj only in being a more 
 abstract noun, and probably it corresponds more closely than the latter to 
 our word ' righteousness.' 
 
 5 7. ' Mind' in English is not only equivalent to 77 <f>p^v the intellectual 
 faculty, but is also used both as a noun and as a verb in a moral sense, as in 
 such phrases as " to have a mind to do a thing," " to mind one's business," 
 &c. I have not been able to discover any more exact mode of expressing 
 the senses of TO (ppovrjp,a and (ppovea in this passage than that furnished by 
 this usage of 'mind.' 
 
 8. The particle Se at the beginning of this verse appears neither to be 
 adversative nor to be a copula. I consider it to be translated by putting a 
 full stop at the end of verse 7. 
 
 9. The indefinite ns is perhaps better translated ' any one ' than ' any 
 man,' and OVTOS is more strictly ' this man' than ' he.' The " Five Clergy- 
 men" have not judged so. 
 
 11. Respecting the translation of ex veicpav by 'after death,' or 'from 
 death,' see the Notes on vi. n and 13. The sentence, "will make alive also 
 your mortal bodies," certainly seems to accord well with this rendering of 
 veKpav. The reading of the received text, dia rov CVOIKOVVTOS K.r.X., is in Cod. 
 Sin. ; but the authority of MSS. is on the whole in favour of dia with the 
 accusative, which also gives' a more appropriate sense than dia with the 
 genitive. See Alford in loco. 
 
 12. I have exactly followed in the translation the order of the words in 
 the original, this order appearing to be significant. The prominent position 
 of dfpfiXerai may have been intended to make his word emphatic, and 
 to convey the meaning, ' debtors we certainly are not to the flesh with 
 respect to living according to flesh,' that is 'we owe nothing to flesh on that 
 account.' 
 
 13. In this verse a reason is given why those who live according to flesh 
 are not indebted to the flesh, viz. that they receive no profit therefrom, but 
 the contrary, inasmuch as " they are ready to die." [For an instance like 
 the adopted translation of /ze'XXfrt aTrodvricrKfiv see Rev. iii. 2 in A. V.] This 
 
44 NOTES, VIII. 1326. 
 
 reason, therefore, accords with the language held in vi. 21 23, "What 
 fruit had ye then, &c.," and "The wages of sin is death." Alford 
 is, I think, quite wrong in taking "we are debtors" to mean "we owe 
 fealty." 
 
 15. In pagan writers 77 8ou^*ta*is 'bondage,' ' slavery,' that is, service in 
 an unfavorable sense. But we have seen that St Paul speaks of two kinds 
 of service, of serving " in the newness of spirit" as well as " in the oldness of 
 letter" (vii. 6), and the same word SovXeva applies to both services. In the 
 present passage ftovAem is the service " in newness of spirit," and, therefore, 
 cannot properly be called ' bondage.' The doctrine appears to be, that the 
 new spirit of service which the saints receive does not again lead, as the 
 former spirit did, to fear. 
 
 17. The occurrence of ' suffer' in this passage seems to have suggested to 
 the apostle the statement of the doctrine that follows respecting suffering 
 and hope and their mutual relation. It seemed to me that this doctrine 
 should occupy a separate paragraph. 
 
 20. It is evident that vVerayr; cannot be taken in the passive significa- 
 tion ' was made subject,' because ' not of its own accord' follows, this being 
 a superfluous assertion respecting that which is made subject. Hence the 
 verb should be taken in the middle signification ' was' or * became subject,' 
 which it admits of notwithstanding its passive form. So the noun 77 \morayrj 
 is either subjecting one's self, i.e. obedience to any one, or subjection 
 in consequence of being made subject. As cXnls is 'expectation' whether or 
 not accompanied by hope, eV f\nidi ! might here be translated ' in ex- 
 pectation,' in the sense of anticipating by a present act a future result, 
 without reference to any uncertainty as to whether the result will take place. 
 In this sense eV cXnifti is used in i Cor. ix. 10 with respect to the husband- 
 man who ploughs and sows in anticipation of harvest, the application of the 
 metaphor turning upon the certainty of the ground of his expectation. 
 For this reason I have ventured to translate the formula here * in anti- 
 cipation.' 
 
 24. The translation of TT; -yap efaridt Vo-wtfrJ/if /, < For we are saved by hope,' as 
 given in A. V., needs, I think, no alteration, the principle on which an aorist 
 may be translated by a present being applicable to this passage. Hope is 
 the more remote, faith the more immediate, means of salvation ; although 
 they are necessarily connected. The former agency is here expressed by a 
 simple dative (rfj Air/dt), while the other is expressed (Eph. ii. 8) by dia 
 with a genitive. The word ySXeTro/nei^ shews that fXnls is to be taken not as 
 'hope' abstractedly, but in the concrete signification of 'a hope.' Also 
 ' seeing' may here be supposed to represent other senses, so that the argument 
 is, a hope within sight, or within reach, is not properly a hope, it being 
 attainable. Hoping for what is out of sight and reach implies patient 
 waiting, and it is by this means that hope saves. 
 
 26. e Q<ravTa>s 'in the same' or 'like manner' refers back to the agency of 
 the Spirit described in verses 15 and 16. The Apostle now speaks of 
 another operation of the Spirit, that of helping us in our weakness and 
 ignorance with respect to prayer. This subject is, consequently, made to 
 occupy a separate paragraph, To rt ' what/ just as in Luke i. 62 and xix. 48. 
 
NOTES, VIII. 27 IX. 3. 45 
 
 Kadb Set might be translated ' becomingly.' Whether or not we omit 
 eSi/, which is not found in some MSS., 'in our behalf may be expressed, 
 as being implied in vnepe vrvyxdvci. aXaX^roi?, * that do not admit of being 
 spoken? The word ' uttered' is perhaps less exact than 'spoken.' 
 
 28. The particle de at the beginning of this verse is simply transitional, 
 and as the transition is to a new subject, the verse begins a fresh paragraph. 
 Kara rrpodea-iv is literally ' according to purpose.' It cannot be more 
 necessary to say in English than in Greek ' according to his purpose.' The 
 word 7rp60(ris is, however, generally used with respect to a purpose formed 
 by the Creator from the beginning of the ages, and it is the occurrence of 
 this word here that leads to what follows in verses 29 and 30 respecting 
 divine foreknowledge and predestination. 
 
 29. The a-vv in o-v^op^ovs signifies the partaking of the saints in 
 common of the image of God's Son, to the end that he might be " the 
 firstborn among many brethren. 1 ' The genitive rfjs eiitovos is dependent on 
 a-vpp6p(povs as if it were a substantive. Also the image, or likeness, of the 
 Son of God is that form in which he was externally manifested to the world. 
 
 30. The aorists are used in this passage in such manner as to prove that 
 they apply to future as well as past events ; for the complete justification 
 and glorification of the saints are certainly future. 
 
 31. Upos ravra may generally be rendered 'under these circumstances.' 
 The adopted translation, 'these things being so,' gives a less formal turn to 
 the expression, and at the same time accords with the phrase, "Are these 
 things so ?" occurring in the translation according to A. V. of Acts vii. i, and 
 also with the Latin qua cum ita sint. The rendering, ' what shall we say to 
 these things ?' countenanced by the " Five Clergymen," is inexact. 
 
 39. OUT? ris KTIO-IS Tfpa should, I think, be translated 'nor any other 
 creation] because the word KTICTIS seems intended to comprehend the things 
 present, things to come, powers, height, and depth, just before spoken of, 
 which may be regarded as the essential constituents of the external creation 
 of our experience. We find, in fact, that it is characterized by relations of 
 time and space, and by the agency of natural powers in time and space ; 
 and apparently we may infer from the Apostle's reference to these principles 
 that he intends to say that neither a creation constituted like the present 
 one, nor any other, will be able to separate us from the love of God. 
 
 CHAPTER IX. I. That poi is governed by o-vv in a-vfifjLapTvpova-rjs may be 
 inferred from the following consideration. The Apostle asserts that he 
 speaks the truth " in Christ," speaking being an outward act ; and he adds 
 that his conscience bears witness in the Holy Spirit with him thus speaking, 
 because the operation of conscience is inward. Alford says, inaccurately, 
 that "joint testimony" is not signified. 
 
 3. The imperfect indicative rfvxM v has no other meaning than 'I 
 desired ' or ' I was desiring,' and is correctly rendered ' optabam ' by Jerome. 
 The expression ' I could wish ' means ' I am disposed to wish, and might 
 wish, did not some strong reason prevent,' that is, actually, I do not wish ; 
 which, certainly, is not what rjvxowv is capable of expressing. Rather, the 
 Apostle is here stating, as the cause of his "great sorrow and continual 
 
45 NOTES, IX. 3-18. 
 
 anguish" that at one time he desired to be "accursed from Christ." This 
 expression exhibits the deep sense he now has of the state of mind he was 
 in when, as he says, he was "a blasphemer, a persecutor, and injurious'' 
 (i Tim. i. 13). That his former persecution of the Church of Christ was 
 a source of continual sorrow to him, of that godly sorrow that works re- 
 pentance, is evident from the number of times he refers to it in his Epistles, 
 and the language in which he speaks of it. See i Cor. xv. 9, Gal. i. 1 3 and 
 14, Phil. iii. 6, i Tim. i. 13, and Acts xxvi. 9. 
 
 This interpretation, however, requires that avros ey<o should precede 
 ava6fp.a eirai, as is the case in the textus receptus, and Scholz's edition, and 
 this reading is supported by MSS. of good authority. But the majority of 
 the ancient MSS., and among them the Cod. Sinait., have avros eyw after 
 dvadepa elvai. The transposition may, possibly, have been made from mis- 
 understanding the passage, and comparing it with Exodus xxxii. 32. 
 
 6. In the three preceding verses the Apostle states that at one time he 
 himself acted as one who desired to be accursed from Christ, and intimates 
 that he did so out of zeal for the Jewish religion, perceiving that the doctrine 
 of Christ was contrary to the special privileges of the Jews. By saying 
 emphatically avros eyo> he implies that he did then what his unbelieving 
 countrymen were still doing, and from the same motive. The early perse- 
 cutions of Christians by the Jews all had reference to the doctrine of the ex- 
 tension of salvation to the Gentiles. In the present passage St Paul argues 
 that although the privileges of the Jews do not, as such, secure their sal- 
 vation, as is evident from their opposition to Christ, yet the word and 
 the will of God have not on that account failed of effect, inasmuch as 
 not all that are of Israel are Israel, but those only who become children 
 of God by faith. The adopted translation of ovx olov Be on, ' not so, how- 
 ever, as that,' accords with this interpretation, the particle Se having here 
 the sense of ' however.' In English we may say ' as that,' analogously to say- 
 ing * as if,' or ' as though.' 
 
 9. The strict rendering of Kara TOV Kaipov TOVTOV is, ' according to this 
 season,' meaning the season of the year ; not simply ' at this time,' as given 
 in A.V. The Septuagint has Kara TOV Kaipbv TOVTOV els upas. 
 
 10. Here, as in a great number of like instances, the verb substantive is 
 omitted. In this ellipsis the object is abstractedly regarded as being in view. 
 Our idiom requires the indication * there is ' to be expressed. 
 
 11. 'Might remain' is adopted as being a stricter translation of pciy 
 than 'might stand.' 
 
 15 1 8. The usual punctuation of v. 15 is erroneous, the construction 
 being taken as if ov av in the first clause were governed by cXeijo-a and in the 
 other by oiKTcipja-a), whereas the governing verbs are respectively eX5 and 
 oiKTfipco, and commas should be put after cXojoxa and mKreip^o-oo. I have 
 translated accordingly. This correction has an important bearing on the 
 Apostle's doctrine. The assertion here is not, as in v. 18, that God will have 
 mercy on whom he chooses to have mercy, but simply that he will have 
 mercy, whoever may be the recipients of his mercy, as is signified by the in- 
 definite pronoun ov a.v, quemcunque. To point out this sense of the words is 
 the particular purpose of the Apostle's remark, " Therefore it is not of one 
 
NOTES, IX. 1823. 47 
 
 that wills, neither of one that runs, but of God shewing mercy." [The clause, 
 " nor of one that runs," only serves to give distinctness to the more abstract 
 expression " one that wills," running being an outward and visible act of the 
 will]. In short, in the passage from Exodus God declares to Moses his 
 purpose of being merciful. But the mercy of the Creator and Ruler of all 
 things necessitates that his power and anger be also manifested, because 
 mercy to some implies danger to all. There must, consequently, be differ- 
 ence of dealing towards different individuals to give room for the manifesta- 
 tion of mercy ; and this difference is not of mere arbitrary will, but of will 
 acting in subordination to the purpose of shewing mercy. For these reasons 
 the Apostle concludes the argument by saying (in v. 18), " Therefore he has 
 mercy on whom it is his will to have mercy, and whom it is his will to harden 
 he hardens." In the Authorized Version the form of expression in v. 15 is 
 not distinguished from the different form (ov 0e'Xei eAeet) in v. 18, and con- 
 sequently the argument is not exhibited. 
 
 20. The particle, or rather combination of particles, pevovvyc, occurs in 
 three other places in the New Testament, Rorn. x. 18, Luke xi. 28, and Phil, 
 iii. 8. We may not unreasonably presume that this peculiar word has the 
 same meaning in all the instances. On trial I think it will be found that * in 
 deed' suits each passage, not, however, in the sense in which the simple con- 
 junction fjiev is sometimes rendered ' indeed/ but more emphatically in the 
 sense of ' in truth,' ' in reality.' 
 
 20 23. The answer given in this passage to the questions, " Why does 
 He yet find fault ? Who resists His will?" indicates that the scheme of God's 
 manifestation of His power, with respect both to the "vessels of wrath" and 
 the " vessels of mercy," is formative, or creative, in its character ; being, in 
 fact, as a whole, what I have previously called " a spiritual creation," com- 
 prehending at once the hardness of heart of the vessels of wrath " fitted for 
 destruction," and the preparation for future glory of those who are chosen 
 to be vessels of mercy. Also it seems that these two aspects of the spiritual 
 creation are related to each other, the former being antecedent and intro- 
 ductory to the other, as in the natural creation the reign of darkness and 
 disorder preceded the creation of light and life. Such relation is expressly 
 indicated in verses 22 and 23, if only they be correctly interpreted. No phi- 
 lological reason can be given for the translation ' but what if of et 8e x at the 
 beginning of v. 22, which, probably, was thought of only because it was not 
 noticed that KOL at the beginning of v. 23 indicates the beginning of the 
 apodosis of the sentence. This is a mistake of the same kind as that which, 
 as I have already pointed out, led to ascribing to St Paul an unreasonably 
 long parenthetical sentence in Rom. v. The apodosis filled up would be, 
 ' also [he endured in much longsuffering vessels of wrath fitted for destruc- 
 tion] in order that he might make known &c.' In English we may substitute 
 for the words in brackets 'it was,' and omit rendering KCU; but in the idiom 
 of the Greek of the New Testament this expression would not be adopted, 
 because it involves the use of the verb et/t, but instead of it the beginning of 
 the apodosis might be indicated by KG/. 
 
 From this doctrine of the Apostle we may, as it seems, conclude that 
 vessels of wrath, created fgr the manifestation of God's power and anger in 
 
48 NOTES, IX. 2331. 
 
 subservience to the creation of vessels of mercy, are fitted for destruction 
 because wrath does not require to be for ever manifested, being eventually 
 succeeded by mercy, when the spiritual creation is complete, and all have 
 become recipients of mercy. For God is a " faithful Creator " and "there is 
 no unrighteousness in Him." 
 
 27. The 8c at the beginning of this verse seems to be in some degree 
 adversative. A comparison of the number of the sons of Israel with the 
 sand of the sea occurs in Hosea i. 6, in connection with the passage quoted 
 in v. 25 from that prophet ; but in Isaiah it is asserted that although the 
 sons of Israel be thus numerous, that which remains (TO KardXfifipa) shall 
 be saved, and the reason is added, that God is finishing his work and 
 will complete it in righteousness. It is particularly to be noticed that the 
 abstract noun, TO /caraXet/i/ia, signifies that which results from God's perfect 
 work, namely, as the context shews, a countless number of sons of Israel 
 in a state of salvation. With this agrees the vision of the Apostle John, in 
 which he saw " a great multitude whom no man could number," clothed 
 in white robes, and heard them ascribe their salvation to God and the Lamb 
 (Rev. vii. 9, 10). This company is distinct from that spoken of in Rev. vii. 
 38, which consists of a limited number of sealed servants of God, elected 
 out of the twelve tribes of Israel. The latter is the company of the elect. 
 But to understand this doctrine it must be borne in mind that " Israel," 
 "sons of Israel," and "twelve tribes of Israel," are terms ever increasing 
 in comprehension as the great work of God advances towards completion. 
 
 28. I translate \6yov 'work,' as in A. V., rather than 'word' for the 
 sake of the English reader. In the Apostle's time, as well as when Isaiah 
 wrote, it may have been generally understood that with respect to creation, 
 the word and the work of God are the same thing. "He spake and it was 
 done." In 2 Esdras vi. 38 we read, " Thy word was a perfect work." The 
 verbs owreAcS and o-vwe/ii/o> have here, as in other instances adduced by 
 Schleusner, nearly the same meaning. The "Five Clergymen," by trans- 
 lating \6yov l reckoning,' and \6yov a-wrfr^^fvov l a short reckoning,' have 
 altogether missed the sense of the passage. 
 
 29. The meaning seems to be, 'We should have been as Sodom* in 
 respect to its destruction, and in the same respect 'we should have 
 resembled Gomorrah.' I have, therefore, rendered the Js before Gomorrah 
 in the same manner as that before Sodom. The English language does not 
 reject the combination 'like as.' 
 
 30. By translating KaTeXafa ' took hold of in accordance with the proper 
 meaning of the verb, the contrast with OVK tytiao-f, ' did not attain to,' in 
 ^.31 is better exhibited than by the translations 'attained to' and 'arrived 
 not at' adopted in R. A. V. 
 
 31. The textus receptus has biKaioa-vvrjs after the second v6pov, but in 
 the Cod. Sin., and the older MSS. generally, this word is omitted. Whether 
 or not it be retained, the second vop.ov must, I think, receive the same 
 interpretation as the first ; that is, it signifies the moral law regarded as 
 the rule of righteousness to them who believe. Compare x. 2 11, the 
 doctrine in which passage appears to consist of an amplification of that 
 in the present one. 
 
NOTES, IX. 32 X. 20. 49 
 
 32. { It was' is here supplied on the principle indicated in the remarks 
 on it. 23. 
 
 CHAPTER X. i. As els a-uTrjpiav may be taken to express the end to 
 which the heart's desire and prayer of the Apostle were directed, and 
 not any actual effect, it may be translated 'for' or ' towards their salvation,' 
 the preposition els with the accusative admitting of this meaning. 
 
 2. MaprvpcS ai/rots-, ' I testify to them,' * I bear witness to them,' not 
 concerning them. The Apostle assures them by his testimony that they 
 have a zeal of, or from, God, that is, according to godliness, but not accord- 
 ing to knowledge. How many in all ages need to be told that they have 
 religious zeal unaccompanied by knowledge ! 
 
 3. Srqo-at, ' to establish.' See iii. 31. The " Five Clergymen" translate 
 rrj diKdioorvvij in this verse and ds SiKaioo-vvrjv in the next, ' unto righteous- 
 ness.' Surely a distinction should be made. For the sake of distinction 
 I have generally translated els with the accusative ' unto,' and in no case 
 have I taken <unto' to be equivalent to 'to,' as it often appears to be in 
 A. V. Thus without ambiguity rfj Si/catocnJi^ is ' to the righteousness.' 
 
 5. The double accusative after ypa^xa both expresses what is written, 
 and indicates also the subject of the writing. (See Liddell and Scott sub 
 voc.} The on which introduces the quotation (Lev. xviil 5) is sufficiently 
 taken into account by the punctuation, and by beginning the quotation 
 with a capital letter. The aorist participle 7roij<ras is here correctly trans- 
 lated in A.V. as if it were a present, on a principle relative to the aorist 
 which has already been several times adverted to. See on v. 12. 
 
 9. "On is rightly translated 'that' in A.V., because it signifies that what 
 follows is "the word of faith" just before spoken of, 
 
 11. The literal rendering is, ' Every one that believes on him shall not 
 be ashamed,' that is, shall be exempt from shame. The adopted translation 
 is more conformable to English idiom. 
 
 12. In the negative assertion, * there is no difference,' eWt is expressed ; 
 but in the ideally positive assertion, ' there is the same Lord of all,' the sub- 
 stantive verb is, as usual, omitted. See iii. 29 and 30. 
 
 13. * Whosoever' may be considered to translate sufficiently vas os av. 
 
 17. This parenthetical remark was occasioned by the occurrence of O.KOTJ 
 in the quotation from Isaiah in the sense of * report,' that is, something 
 proclaimed, the same word having also the simple signification of ' hearing.' 
 Since what is believed is something heard, 'belief from report' and 'belief 
 from hearing' are facts so necessarily related, that in Greek one is ex- 
 pressed in the very same terms as the other. 
 
 1 8. Respecting the translation jjuvovvye see the remarks on ix. 20. 
 Ta Trepara, 'bounds,' 'limits,' rather than < ends/ 
 
 19. Ilpcoroff seems here to be used in a manner analogous to the use 
 of TTpvrov in iii. 2. See the remarks on that passage. By consulting Deut. 
 xxxii. 21 it will be seen that the jealousy or anger of Israel is not said to 
 be excited ' against' any nation, but that God is said to employ a nation 
 that is no nation, or a foolish nation, to provoke them to jealousy or anger, 
 as they had provoked him " with their vanities." 
 
 20. npos is here ' towards* rather than * unto.' 
 
50 NOTES, XI. 115. 
 
 CHAPTER XI. i. The question here asked is equivalent to this : Is an 
 Israelite, as being an Israelite, cast off by God? The Apostle answers that 
 it is not so, inasmuch as he is himself an Israelite ; the force of which 
 reason depends upon his having been chosen to be an " apostle of Christ," 
 and the consequent certainty of his not being one whom God has cast off. 
 This leads him to point out the distinction between Israel according to the 
 flesh and the elect Israel whom God foreknew. 
 
 2. The strict translation, 'what the Scripture says in Elijah,' is in- 
 telligible enough if we consider that the sayings and doings of chosen 
 servants of God, like Elijah, constitute in great part what the Scripture speaks. 
 
 4. I have already adopted, after A. V., the word * oracle ' for translating 
 ra Aoyia in iii. 2. There seems, however, to be better reason for using 
 it to translate o xp^artcr/ioj, this being the proper Greek word for an 
 oracular response. It requires, however, to be qualified by 'divine' or 'of 
 God,' because xp?7/Lmo>ios commonly signifies a pagan oracle. 
 
 5. It might seem, at first view, that *v rw vvv /up<a refers to the par- 
 ticular epoch at which the Apostle was writing. But in that case the reason 
 for the inferential ovv does not clearly appear, nor is it evident why the 
 expression should be preceded by ical in the sense of ' even.' I rather 
 take lv T(O vvv /caipw to mean 'in the present age of the world,' and the 
 assertion of St Paul to be that at any time, even in the present age, a 
 certain number of God's elect remain living after the departure of those 
 who lived before them. To signify this it seems that Aei/z/za is used rather 
 than KaraXei/i/xa, the latter word embracing the whole of the elect, who 
 remain assembled together in the resurrection state, after the present age 
 has come to an end, and the number of the elect is completed. 
 
 6. The doctrine of salvation by grace is thrown in here parenthetically 
 with reference to the applicability of the terms, " according to the election of 
 grace," to the "remnant" just before spoken of. 
 
 8. The course of the sentence is interrupted by the passage between 
 dashes, in order to give immediate support to the word 'blinded' by a 
 citation from the Scriptures, in accordance with a principle of reasoning 
 on points of doctrine which is frequently employed by St Paul. 
 
 10. ToC /ziy (3\cirWj 'to the effect that they see not,' more strictly, per- 
 haps, than ' in order that they may not see.' 
 
 13 and 14. These verses are put in brackets, because the Apostle here 
 suspends the argument for the purpose of signifying to those whom he is 
 writing to that he is now speaking more especially to the Gentiles, and that 
 he does so in order to give prominence to his office of apostle to the 
 Gentiles, that by thus exciting to jealousy his countrymen he may save some 
 of them. In MSS. AB and the Cod. Sin., and in Lachmann's edition, 
 the reading after vfuv is 8e instead of yap. I have adopted this reading, 
 and consider it to be taken account of by the punctuation and the brackets. 
 
 15. The argument is resumed at the beginning of this verse to the 
 following effect: If the rejection of Israel according to the flesh be the 
 reconciling of the world, what can reception into favour be, if not life after 
 death ? It is to be noticed that j; Trpoo-A^ts is to be taken in an abstract 
 sense, without limitation of the recipients of favour to the people of the 
 
NOTES, XI. 1524. 51 
 
 Jews, the pronoun avrwv not being repeated. In fact the terms, "life after 
 death," which describe the favour, shew that the whole Israel of God, 
 consisting both of Jews and Gentiles, partake of it in the resurrection state 
 of the age to come. [I have already given reasons for translating IK. 
 veitpwv l after death. '] 
 
 1 6. St James says (i. 18) that they who are begotten by the word of 
 truth, i.e. the faithful, are "a kind of firstfruits of God's creations" (K.TIO-- 
 HCITUV) ; and from Rev. xiv. I 4, we learn that the chosen number who are 
 " redeemed from among men" are " the firstfruits to God and the Lamb." 
 The same idea is plainly in the mind of St Paul, inasmuch as he goes 
 on to say (v. 16), "if the firstfruit be holy, the lump is holy ; and if the root 
 be holy, the branches are holy." Here " firstfruit" represents God's elect, 
 and the "lump" the innumerable company of the saved spoken of in 
 Rev. vii. 9. So also "the root" means the foreknown Israel, and "the 
 branches" represent the rest of the world, whether Jew or Gentile, regarded 
 as being related to this root. 
 
 17. After thus briefly adverting, by the way, to the more remote conse- 
 quences of his doctrine the Apostle proceeds (in v. 17 and the following 
 verses to the end of the Chapter) to speak of the mutual relation of Jew and 
 Gentile, in the present age, with respect to the scheme of salvation actually 
 in progress, using for the purpose the emblems of a wild olive, and of a 
 good olive with its branches and root. According to this exegesis the 
 translation of v. 17 should begin, 'Now if some, &c.' 
 
 1 8. The "Five Clergymen" translate, 'it is not thou that bearest the 
 root, but the root thee,' whereas the Greek expresses ' it is not that thou 
 bearest the root, but the root thee.' 
 
 21. M^TTO)? is not in MSS. ABC, nor in Cod. Sin., and is omitted 
 by Lachmann. The omission seems to be required by the future indicative 
 <eurerai, which reading is found in most of the ancient MSS. 
 
 22. I adopt, with Alford, the readings OTTOI-O^UI and ^p^o-ror?;s $eo). which 
 are given in Cod. Sin., as well as in other ancient MSS. In the next clause 
 TJJ XP^OT or qn does not appear to mean the goodness, i.e. benevolence of God, 
 but the goodness which a believer partakes of by the grace of God, 
 according to which interpretation this word stands opposed to rfj aTrio-rm in 
 the next verse. Apparently for the purpose of distinguishing between the 
 two senses in which the same 1 word is used, the first xP r ) a " r TT ) s * s followed 
 by Gcov, which adjunct is, however, omitted in many MSS., probably 
 because, through misunderstanding of the passage, it was thought to be 
 tautological. 
 
 23. I have translated /caxeli/ot de simply ' and they,' considering Se to be 
 taken into account by the punctuation. I do not see how the exact 
 rendering can be ' and they also,' as in A. V., much less how it can be ' yea 
 and they,' as proposed by the " Five Clergymen." 
 
 24. The translation ( from the olive-tree which is by nature wild,' 
 adopted by the " Five Clergymen," might lead the English reader to suppose 
 that St Paul is here referring to a general characteristic of the olive-tree, 
 whereas he is speaking of a known kind of olive-tree naturally wild. The 
 Vulgate has, ex naturali oleastro, distinguishing thus the wild olive (oleaster) 
 
 42 
 
52 NOTES, XI. 2527. 
 
 from the good olive (oliva). The ambiguity will be avoided by taking the 
 article rfjs to be equivalent to the English indefinite article * an,' and trans- 
 lating ' from an olive wild by nature.' (See on this philological point what is 
 said in the Introduction.) 
 
 25 27. The subject-matter of these verses is parenthetical with respect 
 to the context, but yet requires to be understood in order that the Apostle's 
 reasoning may be fully appreciated. For understanding it we must first 
 ascertain who are called "Israel" in verse 25, and who are "all Israel" in 
 v. 26. The first question is answered by the Apostle himself by his saying, 
 " I would not that ye should be ignorant, brethren, of this mystery, lest ye be 
 wise in your own conceits, that blindness in part has befallen Israel, &c." 
 The caution as to being " wise in their own conceits" cannot possibly have 
 any application unless the " brethren" addressed in this Epistle, who at the 
 beginning of it are said to be " called saints" and " beloved of God," are 
 included in the " Israel" on whom blindness in part has fallen. The caution 
 was needed lest they who have the evidence in themselves that they are "the 
 called of Jesus Christ," should suppose that they are perfect in knowledge 
 and in the graces accompanying knowledge. For St Paul asserts (i Cor. 
 xiii. 12), identifying himself with believers in general, " Now I know in part ; 
 then I shall know as also I am known." And again (in v. 10 of the same 
 Chapter), " when that which is perfect is come, then that which is in part 
 shall be done away." 
 
 The second question admits of being answered as follows. In the 
 passage to which this enquiry relates, the time at which the existing state 
 of partial blindness of the true Israel begins to cease, is spoken of as the 
 time when "the completion of the nations has come in," that is, when the 
 series of the successive empires and kingdoms of the present world is com- 
 pleted, and the end of the age has arrived. This is the epoch of "the 
 resurrection of the just," at which the elect saints of all ages and all nations 
 will be gathered together. This assembly constitutes the people which 
 is here called "all Israel." 
 
 But this people has not yet been made perfect. Therefore " The 
 Deliverer" (who, doubtless, is Jesus Christ, performing at his second 
 appearing the part of righteous Judge) "comes to Sion," and sets out "from 
 Sion," "to turn away ungodliness from Jacob," that is, from God's elect, and 
 to make with them " a new covenant" in virtue of which their sins will be 
 entirely and for ever done away. But this ceconomy is not completed in a 
 day, nor in a few days. The transactions of that " age" are very largely 
 spoken of by the prophets of the Old Testament ; and generally it is this 
 period which is referred to wherever they say " in that day." The passage 
 quoted by St Paul from Isaiah (lix. 20) is one among many which speak of 
 the dispensation by which the saints are hereafter made perfect. In the 
 New Testament the same proceedings seem to be indicated where it is said 
 of the apostles of the Lord that " they shall sit on twelve thrones judging 
 the twelve tribes of Israel." 
 
 This doctrine respecting the imperfection of the elect in the present age, 
 and the transactions in which they will be concerned in the age to come, is 
 called by the Apostle " a mystery," which, however he was unwilling that 
 
NOTES, XL 29 XII. 2. 53 
 
 the faithful of his time should be " ignorant of." If any Christians were 
 ignorant of it then, much more is this the case now ; for in these days 
 scarcely any one appears to give attention to what Scripture reveals 
 respecting the events which must come to pass in the age of the world that 
 follows upon the present one. 
 
 The bearing of the passage within brackets on the general argument of 
 the Apostle may perhaps be seen from the foregoing remarks, and from 
 what was previously said on verses 15 and 16. 
 
 29. 'A/Aera/xe'Xrjra, ' without repentance,' may be taken in nearly the 
 same sense as 'with whom is no variableness 1 in Jam. i. 17. 
 
 31. The tenor of the argument absolutely requires that rto v/nerepo) 
 eXeet should be joined with the clause preceding, and not as in A. V. and the 
 Revision by " Five Clergymen," with the clause following. The mercy shewn 
 to Gentiles in a state of unbelief gave occasion to unbelief on the part of the 
 Jews, so that all, both Jews and Gentiles, have been included in unbelief, 
 that God might have mercy on all. This argument implies that a state of 
 unbelief and impenitence precedes, as it were by a general law, the bestowal 
 and reception of God's favour. The same truth may, in fact, be gathered 
 from the doctrine expressed in v. 32. 
 
 32. 2wfK\fio-(-, ( has shut up together.' This translation, for conformity 
 with English idiom, of the aorist by a perfect past, necessitates translating 
 iva fXajo-rj l that he may have mercy.' The strict translation ' that he 
 might have mercy' applies only in 'case o-wocXeio-e be rendered as an 
 aorist. 
 
 33. Considering that St Paul frequently uses the word TT\OVTOS in the 
 general sense of ' abundance,' I adhere to the translation in A. V. of the 
 first clause of this verse. The original of the second clause may be exactly 
 represented by translating aveix v ' ia<TTO h as we ^ as avegf-pevvrjra, by a single 
 English word. The former is strictly ' untraceable,' and this sense is ap- 
 plicable here ; but in Eph. iii. 8 the same word may be appropriately ren- 
 dered ' unsearchable.' 
 
 34 and 35. The aorists are rendered as perfect past tenses for the same 
 reason as in v. 32. In v. 35 the second avrw refers to ris in the first clause. 
 This is expressed by the adopted translation. 
 
 CHAPTER XII. i. Aoynvjv, 'reasonable,- as in A.V., the service being 
 such that good reasons can be given for it. See i Pet. iii. 15, where \6yos 
 is used with respect to giving a reason. 
 
 2. I have translated /*) a-v^x^ari^a-Bai in accordance with the A.V. 
 rendering of o-uo-X7;/>umo/zei>oi rcuy In&p&iw in i Pet. i. 14, and with that of 
 TO cr^/na TOV KOO-JIOV TOVTOV in I Cor. vii. 31. 
 
 The epithets ' good,' ' acceptable,' ' perfect ' cannot belong to ' will' ( 
 0e'X7//ia), because will is something sui generis, the character of which we 
 perceive by personal experience, but which does not admit of degree or 
 qualification. What is called ' free will ' is liberty to act according to one's 
 wish ; " a strong will" means the display of much power in acting according 
 to one's wish. But every personal act is an act of the will, whether or not it 
 
54 NOTES, XII. 29. 
 
 be according to our inclination, and although it may be determined by 
 attendant circumstances, which are partly, or wholly, beyond our control. 
 The act of a criminal in walking to the place of execution is an act of his 
 will, determined by what he judges to be best under the circumstances in 
 which he is placed. Now since God is omnipotent, and can fulfil His own 
 pleasure, and since that which is good, and acceptable, and perfect accords 
 with His pleasure, it follows that what is so characterized may be put in 
 apposition with " the will of God." I have translated accordingly. 
 
 3. An endeavour has been made to express in English all that is 
 signified by the repetition of (ppovew in the original. 
 
 6 8. The grammatical construction of this passage, which the terminal 
 indications of the cases render sufficiently clear in the original, is with 
 difficulty exhibited in a translation into English. That c'xovres ^apiV^ara at 
 the beginning of v. 6 depends on 'we' the understood nominative of eayiez/, 
 1 we are/ in v, 5, is readily seen. In order to shew that the accusatives 
 7rpo(f)T)Tiav in v. 6 and diaKoviav in v. 7 are in apposition with xapicrfj-ara, 
 I translate 'gift of prophecy,' 'gift of ministration.' The passage included 
 within dashes, which interrupts the regular course of the construction, seems 
 to have been thrown in for the purpose of distinguishing between two 
 classes of gifts, those relating to prophecy or teaching, and those relating 
 to ministration or active duty, before proceeding to shew how the many 
 who constitute one body in Christ are severally members one of another. 
 The construction is taken up in -z/. 7 by C'ITC 6 didao-icuv, this nominative being 
 in apposition with 'we' the nominative of eo-pfv. The same is the case with 
 the succeeding nominatives 6 Trapa/taXcor, d /LteraStSovy, d TrpoYorayuei/os 1 , 
 d f\ecov ; while the adjuncts tv rfj SiaKoviq, fv rfj didao-KoXiq, ev rfj irapaK\i](rft, 
 fv aTrXdrqri, eV o-TrouS//, and eV tXapdrT/rt, respectively point out by what 
 offices, or by what graces, the several members of the body become members 
 one of another. I interpret eV aTrXorTyri in accordance with our Lord's 
 teaching in Matth. vi. i 4 and in Luke vi. 30 36, inferring from these 
 passages that ' to give in simplicity' is to give without shew, or boasting, or 
 respect of persons, or hope of return, but simply because it is Godlike so to 
 do, and does good to the recipient. This, in fact, is true liberality. 
 
 9. At the beginning of this verse there is a change of construction which 
 might be supposed to indicate that the Apostle's language here becomes 
 hortatory ; in which case the translation would be, ' Let love be without 
 hypocrisy,' eerro> being understood. As however this ellipsis is unusual, 
 I have preferred taking the sentences in verses 9 13 as descriptive of 
 various Christian graces and practices. Such teaching, however, is so 
 closely connected with exhortation, that they are nearly equivalent, and one 
 naturally runs into the other. Of this we have had an instance in vi. 19. 
 In the passage before us, after the commencement at i). 14 of express 
 exhortation, ' Bless them, &c./ the following verses to the end of the Chapter 
 contain several alternations between descriptive teaching and direct ex- 
 hortation. 
 
 I have rendered 77 dyd-rrrj dwiroKpiros, 'our love without hypocrisy,' not 
 because I admit that the Greek article is ever equivalent to a pronoun, but 
 because this rendering shews that dirovTvyovvrfs (v. 9), translated 'haters,' is 
 
NOTES, XII. 10 XIII. 3. 55 
 
 in the/f person, agreeing with 'we' in v. 5, and by this means the con- 
 struction of the Greek is indicated. 
 
 10. The translation of <iXaSeX(pia adopted by the "Five Clergymen" is 
 'love of the brethren.' That it should rather be 'brotherly love' may, 
 I think, be inferred from the use of this word in other passages, particularly 
 i Pet. iii. 8 and 2 Pet. i. 7. Alford translates <iXaSfX$oi in the former of 
 these passages, 'loving the brethren,' and <piXaeX$m in the latter, 'brotherly 
 kindness.' In A. V. the renderings are consistent. T^ ri^ a\\rjKovs Trporjyov- 
 fjievoi may well be compared with dXX^Xovs yyovp-fvoi v7repfx VTas eavT&v in 
 Phil. ii. 3. As TIJOV^VOI in the latter passage means ' esteeming,' it would be 
 no stretch of philological principle to take irporjyovfjievoi to mean 'esteeming 
 in preference,' even though there should not be independent authority for 
 this sense of the word. It does not" appear that in any other way an appro- 
 priate meaning can be extracted from the Greek. The translation of the 
 " Five Clergymen," ' in giving honour outdoing one another,' seems hardly 
 consistent with other Scriptural teaching. 
 
 11. STTouS/) is primarily 'diligence, or earnestness, in the performance of 
 a task or duty.' Here it seems to be put for the duty which requires to be so 
 done. 'Studium' in Latin, and 'study' in English, have analogous double 
 senses. 
 
 13. Koivuvovvres governing a dative, 'sharing in,' 'participating in ;' that 
 is, communicating to saints in their necessities, and not, as proposed by the 
 " Five Clergymen," ' communicating to their necessities.' 
 
 16. Swairayoftcvoi, literally 'led away along with.' I have not been able 
 to discover any rendering which seems more appropriate than ' acquiescing 
 in.' The marginal translation of A. V., 'be contented with mean things,' 
 approaches closely to that I have adopted. 
 
 1 8. This verse is usually wrongly punctuated. There should be no 
 comma in A.V. after ' If it be possible ;' for evidently if 'as far as depends on 
 you' (ro e vpaiv) be joined with what follows, 'if it be possible' is super- 
 fluous. The meaning is, 'If, so far as depends on you, it be possible, be at 
 peace, &c.' 
 
 19. Aore TOTTOV rrj opyrj, 'give place to anger,' that is, the anger of the 
 "enemy" mentioned in V. 20. With this precept may be compared /LIT) 
 airodiSovTes \oi8opiav dvri XoiSopiay, "not returning railing for railing," in 
 i Pet. iii. 9, also, "a soft answer turns away wrath" (Prov. xv. i). The 
 word in the Septuagint corresponding to 'soft' is vTrorrinTovcra, 'submissive,' 
 ' yielding.' 
 
 CHAPTER XIII. 2. The articles in rf) ft-owiq and 777 Siarayfj, as in many 
 other instances, simply individualize, being equivalent to the indefinite article 
 'a.' 'EauroTff Kpi'/na Xr^oimu is literally 'will take to themselves,' or 'receive 
 for themselves judgment.' In English we say 'will bring on themselves 
 judgment,' the metaphor only being changed. I have translated accordingly. 
 The context shews that Kpipa is here judgment necessarily involving penal 
 consequence ; but it is not the same thing as " condemnation " after trial, 
 which is Kardicpipa. 
 
 3. The reading r<3 aya6& f'py? XXa r&> KOKW, which is given in the 
 
56 NOTES, XIII. 313. 
 
 majority of ancient MSS., being adopted, for the sake of consistency, OVK flal 
 <p6/3os- is translated ' do not deter from.' The clause beginning 8c\ is be may 
 either be interrogative, or suppositional. The latter sense is, I think, pre- 
 ferable. 
 
 4. Since at the end of v. 3 we have, * thou wilt have praise from it,' i. e. from 
 the power, it seems proper to take the power, and not the person who 
 exercises it, as the agency spoken of in the clauses following. 
 
 6. ' For on this account ye also pay tribute' is thrown in parenthetically, 
 as coming under the category of the preceding doctrine, and at the same 
 time indicating the sense in which 'for conscience' sake' is to be taken. The 
 argument is resumed after the parenthesis by the sentence beginning Aei- 
 Toupyoi yap Geov eiVii/, ' for there exist ministers of God.' The ministers here 
 referred to appear to be angels: for we have in Heb. i. 7, "who makes his 
 angels spirits, and his ministers (Aeirovpyou?) a flame of fire ;" and again in 
 Heb. i. 14, "Are not they (i.e. the angels) all ministering spirits (AeirovpyiKa 
 TrvfVfjLaTo) sent forth for service (duucoviav) in behalf of them who shall be 
 heirs of salvation?" Thus the offices of the heavenly angels, in respect 
 to punishing the wicked and defending the good, are symbolized and repre- 
 sented by those of earthly potentates, as kings, magistrates, &c. ; and it is for 
 this reason that the latter are to be obeyed "for conscience' sake." This 
 view accounts for the second -yap in v. 6, as well as for the assertion that 
 these ministers of God "attend continually to this very thing" (avro rouro), 
 that is, are, like the earthly powers, agents for awarding honour, or inflicting 
 punishment. 
 
 7. The accusatives rov <j>6vov, TO rcXoy, K.r.A., may be referred to 'ye 
 owe* understood, this being the correlative of anodore. Alford takes airovvri 
 to be the correlative of aTroSore ; but this word could not well be supplied 
 before rov <po/3oi/, or TTJV TI/AT/I/. A new series of instructions, differing 
 for the most part from those which precede, commence at v. 7, on which 
 account this verse is put at the beginning of a paragraph. 
 
 8. Tov erfpov is correctly translated ' another' in A. V., regard being had 
 to the usage of the article. The translation 'his neighbour' given in the 
 R. A.V. does not represent the original. 
 
 9. Ei Tiff erepa fvroAi;, 'any other commandment that there is,' that is, 
 ' every other commandment.' In Cod. Sin. cariv is supplied, the clause not 
 expressing any doubt. Ai/aKe<paAaio{5reu is in the singular number on account 
 of To at the beginning of the verse, which refers inclusively to all the 
 commands that follow. Consequently the nominative 'it' is not required. 
 
 10. To> TrXrjo-iov, 'to a neighbour,' the article pointing to any individual 
 who may be near. If, with A.V. and R.A.V., we translate 'to his neighbour,' 
 the pronoun 'his' will have no personal antecedent. 
 
 1 1. Eifiorer, ' knowing.' This participle is shewn to be in the first person 
 plural by rendering jp.as in the next clause. 
 
 13. I have thought it right to translate the clause ok ev rj/ne'pa in the order 
 in which it occurs in the original, because this order seems to shew that "the 
 day" here is not ordinary day-time, but that day which is spoken of in the 
 preceding verse. According to this view, the translation 'as if in the day' 
 will signify that the faithful ought to conduct themselves as if " the day " 
 
NOTES, XIII. 14 XIV. 14. 57 
 
 which succeeds "the night" of the present age of the world had already 
 come. See the remarks on vi. n. 
 
 14. Generally npovoia signifies 'prudence,' 'forethought.' But trpovoiav 
 7roieio-&r can hardly be, 'take forethought,' if the proper meaning of 7roid<r0e 
 be considered. It seems rather to be, ' put forethought in practice,' that is, 
 * make provision.' The preposition els may serve to indicate the direction 
 and purpose of the forethought ; so that the complete sense of the clause 
 appears to be, ' make not provision for the flesh for the purpose of fulfilling 
 its lusts ;' or more briefly, * make not provision for the flesh out of regard to 
 its lusts.' This doctrine implies that we are to abstain, not from all provision 
 for the flesh, but from providing expressly for the gratification of fleshly lusts. 
 
 On re-consideration of this comment I felt much doubt as to whether 
 the genitive TTJS a-apKoy, taken as dependent on -a-povoiav, can be thus 
 interpreted. It would not be inconsistent with St Paul's style to make rfjs 
 a-apKos dependent on rrtdv/uot and regard Trpovotav Trotelade as a verb. I 
 have translated accordingly, although the above comment is allowed to 
 stand. 
 
 CHAPTER XIV. i. buycpio-fis StaAo-yio^uSi/, seems to be ' discussion, or 
 sifting of doubtful thoughts' rather than 'decision of doubts,' nearly in agree- 
 ment with 'judging of doubtful thoughts' in the marginal rendering of A. V. 
 
 4. 'AAXorpioi/ oiKfrrjVj ' another's servant,' not ' the servant of another 
 man, because the context shews that his owner is the Lord. The reading 
 o Kvpios at the end of the verse is better supported by MSS. than d 0e6s. 
 Hence as d Kvpios is 'the Lord,' it seems to follow that T<B id la Kvpia must be 
 ' to his own Lord.' This interpretation is confirmed by the positive assertion, 
 o-ra07?o-ercu de, 'but he shall stand,' or 'be made to stand'; for this must be 
 effected by that Lord who alon,e is able to make him stand. 
 
 6. The reading of the Cod. Sin. and the majority of the ancient MSS. is 
 followed. 
 
 9. The weight of early authority is in favour of the reading dneQavf KOI 
 ffra-cv. It is not necessary to take sfro-ev in the sense of 'lived again,' be- 
 cause the aorist expresses the objective fact that Christ lived, both with 
 reference to his life in the present world, and to that in the world to come. 
 
 10. The Apostle distinguishes between him who judges, and him who 
 despises, particularly by the formula, rj KCU <rv, the strict rendering of which 
 is, 'or also thou.' The earlier MSS., with Cod. Sin., have TOV 0eoG in place 
 of TOV XptoroO. 
 
 12. "Apa ovv, ' therefore,' . the combination of these particles being in- 
 dicative of a formal conclusion. 
 
 13. We may say in English 'to judge a person,' and also ' to judge of a 
 person or thing.' In the present passage the same verb Kpivo> is used in both 
 senses. To M ndevat, literally 'the not putting,' which is simply expressing 
 the negative of a fact. But so far as personal will is concerned this expres- 
 sion must mean 'to avoid putting' or 'to abstain from putting.' 
 
 14. The full meaning of this passage is, nothing is unclean of itself; 
 nothing is unclean except it be to him who accounts any thing to be un- 
 clean : to that man the thing is unclean. This sense appears to be conveyed 
 
58 NOTES, XIV. 15 XV. 3. 
 
 by translating el JJ.TI 'only.' For distinguishing between rw and eWi/w I 
 have translated the latter 'to that man.' 
 
 15. The ' for ' refers to what is said in verse 13, verse 14 being paren- 
 thetical. 
 
 17. I doubt whether 'righteousness in the Holy Spirit' is a possible 
 expression, because righteousness is essentially external, consisting in out- 
 ward acts. But peace and joy are gifts of the Spirit, following upon the 
 grace of righteousness. (See Rom. v. i, 2.) The adopted punctuation connects 
 only ' peace and joy ' with ' in the Holy Spirit.' 
 
 1 8. 'Ei/ rouro>, 'in this,' refers not to righteousness only, but to righteous- 
 ness accompanied by peace and joy in the Holy Spirit. In fact, the brief 
 description of "the kingdom of God" in verse 17 is an epitome of the life and 
 experience of a Christian ; and it seems that for this reason the Apostle says 
 ' in this ' as if speaking of something well understood, and not requiring the 
 addition of a substantive to define it. 
 
 20. The translation of /caraXve by 'undo,' as proposed in R. A.V. well 
 expresses the distinction between this verb and ayroXXve in v. 15. 
 
 21. I translate TO p) $aye/ 'to abstain from eating' on the principle 
 stated in the note to verse 13. According to this translation, prjde eV <u, the 
 syntax of which it is otherwise difficult to account for, may be conveniently 
 rendered, ' or any thing wherein.' 
 
 22. 2u TTio-nv e^eiy, ' thou hast faith,' the affirmative rendering being 
 analogous to that already adopted for the clause beginning 0e'Xfty Se in xiii. 3. 
 AoKi/u.aet, 'approves.' This probably is the meaning of alloweth' in A.V. 
 The sense of the passage appears to be, happy is the man who is fully per- 
 suaded in his own mind, on the ground of his faith, as to what he approves, 
 or decides to do. 
 
 23. The perfect past KaraKeKptrai is considered to be expressed by 
 translating ' is already condemned.' The Apostle's argument seems to be, 
 that he who is not fully persuaded in his mind as to whether he should 
 eat or abstain from eating, and yet eats, is thereby condemned, because such 
 conduct cannot proceed from faith, and " whatever is not from faith is 
 sin." Faith is the antecedent of all virtue and all true knowledge. I can- 
 not forbear expressing the opinion that what St Paul says in this Chapter 
 respecting eating is figuratively applicable to knowledge. See Heb. v. 14 
 and xiii. 9. 
 
 CHAPTER XV. i. The Se is taken account of by making this verse begin 
 a paragraph. 
 
 2. T<5 TrXrja-iov, ' his neighbour,' not because the article has a pronominal 
 force, but because TrXijo-ioi/ governs 'himself understood. Els TO dyaQbv, ' with 
 respect to what is good,' TO ayaBov being taken in a general sense. In an ex- 
 hortation to do what pleases a neighbour, the limitation ' as to what is good ' 
 appears to be required, because the act would, otherwise, not be for his 
 " edification." That els may be translated ' with respect to ' appears from 
 the instances of its use in Eph. v. 32 and Heb. vii. 14. 
 
 3. Twv ovfi8i6vra>i/ ere, ' of them that reproach thee,' the present tense 
 
NOTES, XV. 4 1 6. 59 
 
 indicating the applicability of this saying to the case of any one who is 
 reproached. 
 
 4. In this passage two sources of hope are referred to, one being pa- 
 tience, which has already in v. 3, 4 been declared to be antecedent to hope, 
 and the other, consolation, or comfort, derived from the Scriptures. The 
 repetition of dia before 7rapaK\rjo-f(os shews that ' patience ' is spoken of as 
 a source distinct from 'comfort of the Scriptures.' The article before vVo- 
 HOVTJS may be considered to be abstract, just as in the instance in the next 
 verse, and so may also that before vrapaKAT/o-ecos 1 , the species of the comfort 
 being expressed by the addition ' of, or from the Scriptures.' * There ap- 
 pears to be no reason for translating rrjv eArn'Sct 'our hope,' as is done by 
 the " Five Clergymen." 
 
 6. The article in rbv 6ebv KOL Trare'pa is used just as in the simple 
 appellation rbv Qebv, but so as to refer both to 6ebv and Trarepa. The full 
 meaning is, ' the Being who is God and who is also Father of our Lord Jesus 
 Christ.' It would, therefore, be incorrect to translate ' the God and Father, 
 &c.,' because ' the God of our Lord Jesus Christ ' is not expressed by the 
 Greek. Neither would it be correct to translate ' God and the Father, &c., J 
 because this would not necessarily signify, as the original does, identity of 
 person. The right translation into English is, therefore, that of the A. V., 
 viz. ' God, even the Father,' which I have adopted, only omitting the word 
 ' even.' 
 
 8. reyei/qo-tfcu, ' has become,' the weight of M S S. being rather more in favour 
 of this reading than of ycvea-Oai. uVep dXrjdeias 6eov, 'because of God's truth,' 
 the next clause, ' to confirm the promises made to the fathers,' pointing to 
 this rendering of the preposition. Also it seems that the Apostle intended 
 vTrep to be taken in the same sense here as in the expression wrep cXc'ovs- in 
 the next verse, which plainly means 'because of mercy.' Toy fVayyeA/ay rwv 
 Trarepaji/, promises pertaining to the fathers only as being first delivered to 
 them. The expression might, therefore, be taken in the general sense of 
 'antecedent promises,' the mention of 'the fathers' merely indicating the 
 antecedence. This sense is, however, involved in the translation, 'the 
 promises made to the fathers.' 
 
 9. 'Ypep e'Xeouy, literally ' because of mercy.' But the parallelism of this 
 and the preceding expression, wrep dXrjOelas faov, justifies translating 'be- 
 cause of his mercy.' In the Septuagint e'ojuoXoye'o/H is frequently used to 
 express ' giving of thanks.' 
 
 12. 'EXTrioCo-iz/, 'shall hope,' rather than 'shall trust,' on account of 'the 
 God of hope ' immediately following. 
 
 13. The de at the beginning of this verse only signifies what is differently 
 indicated by punctuation. 
 
 14 1 6. In v. 14 8e is transitional to another subject, and may, therefore, 
 be translated 'now.' In the same verse there is evidently a parallelism be- 
 tween Kal avTos and KOI dvTol which an exact translation ought to express. 
 That this may be done by rendering the former ' on my part ' and the other 
 ' on your parts,' will, I think, appear from the following considerations. The 
 Apostle, with the view of apologizing to the Romans for his boldness in 
 venturing to write to them a letter containing instruction and exhortation, 
 
60 NOTES, XV. 17-28. 
 
 first assures them that it was not done from any doubt, on his part, as to 
 their being, on their parts, " filled with knowledge and able to admonish one 
 another ;" then after intimating parenthetically that his motive was partly to 
 put them in mind (see 2 Pet. iii. I, 2), he gives as his main reason for writing 
 to them, the grace he had received from God to be a minister of Jesus Christ 
 to the Gentiles. 'Icpovpyovvra, 'performing a priest's office,' but here in a 
 metaphorical sense. C H irpo<r(popa T&V e0v<ov, ' the offering consisting of be- 
 lieving Gentiles,' presented to God by the Apostle officiating as a priest. To 
 avoid the ambiguity of ' the offering of the Gentiles,' I have translated ' the 
 presenting of the Gentiles for an offering.' 
 
 17. "EXO> ovv Kavxyariv, 'I have, therefore, boasting,' the ground of the 
 boasting being the grace just before spoken of as being given to him by 
 God. 
 
 1 8. The two negatives in this passage are equivalent to an affirmative. 
 The proposed translation conforms in this respect to the original, inasmuch 
 as ' other than those ' might be replaced by ' not those.' 
 
 19. KwcXw, 'in a circuit,' this word being applicable to the course of the 
 Apostle's travels from Jerusalem and Antioch, through Asia Minor, and 
 thence through parts of Macedonia and Greece to Illyricum. To cvayyeXtop 
 may mean either preaching the gospel, or the gospel preached. The former 
 meaning is applicable after TreTrX^peojceW. 
 
 20. OVTO> fie (piXoTifj.ovp.fvov, ' thus striving,' that is, by taking this circuit. 
 The 8e is rendered by the punctuation. $iXori/ieo/iai is used with respect to 
 doing any thing with earnestness. 
 
 21. ols OVK avr)yy\T] Trepl avrov, l to whom no announcement was made 
 concerning him,' the verb being used impersonally. 
 
 22. Ta TroXXa, ' for the most part,' that is, not wholly on that account. 
 
 23. From the Greek syntax it is obvious that the participle e^toi/ is de- 
 pendent on the nominative to eWcm-ro^i/. As this would not appear in English 
 by strictly translating the participle, I have rendered it * I have,' considering 
 also that the full construction is ' I am having,' and that according to usage 
 frequent in the Greek of the New Testament, * I am' is omitted. 'ETTITTO- 
 6 Lav eyvv OTTO 7j-oXXe3i/ eV<5i/ is 'having a desire of many years' continuance,' 
 which might be turned into, ' having had for many years a desire.' 
 
 24. The text is followed as it stands in the Cod. Sin. and the majority of 
 ancient MSS., in which eXeuo-o/zcu irpos v^as is omitted, and yap is read after 
 fKirifa. The literal rendering of the last clause of the verse is, ' if I should 
 first have been partly filled with you.' The Vulgate has, ' si vobis primum 
 ex parte fruitus fuero.' 
 
 27. Literally ' For they so thought good, and they are their debtors.' 
 EvdoKTjo-av here is a repetition of the euSoKT/o-ai/ at the beginning of v. 26 ; and 
 the interpretation seems to be, for, at the same time that they (the Mace- 
 donians and Achaians) spontaneously thought good to do this, they are 
 debtors to the saints at Jerusalem, the ' for ' referring more especially to the 
 latter reason. This view is conveyed by the proposed translation, which 
 conforms closely to the original, inasmuch as ' besides that ' may be con- 
 sidered to be the translation of /cat. 
 
 28. 'ATreXevVoficu, * I will go,' not ' I will return,' as rendered in R. A.V., 
 
NOTES, XV. 31 XVI. 27. 6 1 
 
 the preposition aV6 signifying the intention of starting from Jerusalem to go 
 by Rome to Spain. 
 
 31. 'H SiaKovia pov 17 tig 'lepouo-aX?}/*, 'the ministration I have for 
 Jerusalem,' namely, that which he had just mentioned. 
 
 33. It seems inappropriate to introduce this short concluding prayer 
 with the word 'now/ which, besides, is superfluous, the particle Se being 
 taken account of by the punctuation. 
 
 CHAPTER XVI. i. Ova-av &a/<oi/oi/, 'who is a deaconess,' this appellation 
 being more distinctive than ' servant.' 
 
 2. Kat yap avrrj, ''for she, on her part,' analogous renderings of /cat avros 
 and Kal avrol in xv. 14 having been already adopted. 
 
 3. Swep-yos is translated ' fellow-worker ' in order, for the sake of distinc- 
 tion, to appropriate the word 'labor ' to translating KOTriaco. 
 
 4. 'YircGrjKav, ' submitted,' better, perhaps, than ' laid down,' which is 
 used to signify an actual surrender of life. The clauses beginning with olnvts 
 and ending with f&v&v are interposed in a manner which in modern writing 
 is usually indicated by dashes. 
 
 5. Toi/ ayarr^rov /zov, l my beloved, there being no more reason here for 
 1 wellbeloved,' than in subsequent instances of the same expression. 
 
 7. 'Junias' rather than 'Junia,' the context favouring the supposition 
 that this is the name of a man. 
 
 17. Ilapa TTJV 8i8axr)v, 'in opposition to,' in order to render the prepo- 
 sition. ' Contrary to ' might be an adjective agreeing with ' divisions and 
 offences,' whereas it is the causing of divisions and offences which is contrary 
 to the doctrine of Christ. 
 
 19. The yap at the beginning of this verse introduces the Apostle's 
 reasons for " beseeching" them. 'A</u/tero, ' gone abroad,' rather than ' come 
 abroad.' Ets TO ayaBov has already been translated 'with respect to what 
 is good' in xv. 2. The present passage confirms that rendering. The A. V. 
 has 'unto' for one fls and 'concerning' for the other. The R. A.V. gives 
 ' unto ' for both. 
 
 21. The translation 'saluteth you, and Lucius, &c.,' adopted in R. A.V., 
 does not indicate that Lucius is not governed by 'saluteth.' To avoid 
 the ambiguity I have employed the English phrase 'as do also.' 
 
 23. C O ddeXfpos, 'a brother,' as rendered in A. V., the article only serving 
 to convey the sense, 'one who is a brother.' R. A.V. has 'our brother,' 
 although there is no pronoun in the Greek. 
 
 25 27. These verses contain a remarkable instance of interrupted con- 
 struction analagous to that in xvi. 4. The interposed portion begins at Kara 
 TO evayyeXiov and ends with yz/eopio-tfeVToy, and maybe regarded as a pendant 
 to the words ' who is able to stablish you.' Without the interruption the 
 sentence would Stand thus : To> 8e dwapcvip v^as a-Trjpi^ai /zoV<a aocpa Qeto dia 
 y lr}a-ov Xpio-ToG, which might be translated, ' To the only wise God, who is 
 able to stablish you through Jesus Christ.' The construction of this sentence 
 is not affected by the interposed passage, but the distribution of its parts 
 
62 NOTES, XVI. 2527, 
 
 relative to that passage can hardly be the same in English as that which is 
 possible in Greek by reason of the terminal indications. 
 
 In the last clause of v. 27 the relative pronoun <u presents considerable 
 difficulty. I think, however, that its insertion is to be accounted for on the 
 principle that it serves, after the long interruption of the construction by the 
 interposed clauses, to revert to the T<5 at the beginning of the sentence, and 
 that since the construction is not incomplete without it (in the Codex B. <u is 
 omitted), it is indifferent, as far as regards that purpose, whether it be trans- 
 lated as a relative or a demonstrative pronoun. On these grounds <j> might 
 be translated 'to Him.' 
 
 I have allowed the above remarks to stand, although eventually I judged 
 it best to translate the passage quite strictly, and to preserve the order of 
 the words in the original. My chief reason for so doing is, that I am much 
 inclined to think that the apostle intends by this passage to dedicate the 
 whole Epistle to God, and that r<5 dwa^vco is to be taken as signifying ' A 
 service, or offering, to Him who is able, &c.' the dative case of itself 
 admitting of this interpretation. In this way the relative pronoun is 
 accounted for. 
 
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