# commentaries

text:
Fell on him. Compare <a href='B:110 17:21'>1Ki 17:21</a>; <a href='B:120 4:34'>2Ki 4:34</a>.<p/>Trouble not yourselves [&#956; &#951; &#952; &#959; &#961; &#965; &#946; &#949; &#953; &#963; &#952; &#949;]. Rev., more correctly, make ye no ado. They were beginning to utter passionate outcries. See <a href='B:470 9:23'>Mat 9:23</a>; <a href='B:480 5:39'>Mar 5:39</a>.<p/>His life is in him. In the same sense in which Christ said, "The damsel is not dead, but sleepeth" (<a href='B:490 8:52'>Luk 8:52</a> ).


text:
Having gone up. From the court to the chamber above.<p/>Talked [&#959; &#956; &#953; &#955; &#951; &#963; &#945; &#962;]. Rather, communed. It denotes a more familiar and confidential intercourse than discoursed, in verse 7.


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To go afoot [&#960; &#949; &#950; &#949; &#965; &#949; &#953; &#957;]. Only here in New Testament. There is no good reason for changing this to by land, as Rev. The A. V. preserves the etymology of the Greek verb. The distance was twenty miles; less than half the distance by sea.


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Arrived [&#960; &#945; &#961; &#949; &#946; &#945; &#955; &#959; &#956; &#949; &#957;]. Only here and <a href='B:480 4:30'>Mar 4:30</a>, where it is used more nearly according to its original sense, to throw beside; to bring one thing beside another in comparison. Here, of bringing the vessel alongside the island. The narrative implies that they only touched (Rev.) there, but not necessarily the word.


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To spend time [&#967; &#961; &#959; &#957; &#959; &#964; &#961; &#953; &#946; &#951; &#963; &#945; &#953;]. Only here in New Testament. The word carries the suggestion of a waste of time, being compounded with tribw, to rub; to wear out by rubbing. The sense is nearly equivalent to our expression, fritter away time.


text:
Kept back [&#965; &#960; &#949; &#963; &#964; &#949; &#953; &#955; &#945; &#956; &#951; &#957;]. A picturesque word. Originally, to draw in or contract. Used of furling sails, and of closing the fingers; of drawing back for shelter; of keeping back one's real thoughts; by physicians, of withholding food from patients. It is rather straining a point to say, as Canon Farrar, that Paul is using a nautical metaphor suggested by his constantly hearing the word for furling sail used during his voyage. Paul's metaphors lie mainly on the lines of military life, architecture, agriculture, and the Grecian games. The statement of Canon Farrar, that he "constantly draws his metaphors from the sights and circumstances immediately around him," is rather at variance with his remark that, with one exception, he "cannot find a single word which shows that Paul had even the smallest susceptibility for the works of nature" (" Paul, " 1, 19). Nautical metaphors are, to say the least, not common in Paul's writings. I believe there are but three instances : <a href='B:560 4:14'>Eph 4:14</a>; <a href='B:610 1:19'>1Ti 1:19</a>; <a href='B:610 6:9'>1Ti 6:9</a>. Paul means here that he suppressed nothing of the truth through fear of giving offense. Compare <a href='B:550 2:12'>Gal 2:12</a>; <a href='B:650 10:38'>Heb 10:38</a>.


text:
Repentance toward God. Repentance has the article : the repentance which is due to God. So, also, faith : the faith which is due toward Christ, as the advocate and mediator. 
<a href='B:510 20:2'>Act 20:2</a><p/>9Bound in the spirit. In his own spirit. Constrained by an invincible sense of duty. Not by the Holy Spirit, which is mentioned in the next verse and distinguished by the epithet the Holy. 
<a href='B:510 20:2'>Act 20:2</a><p/>3Testifieth [&#948; &#953; &#945; &#956; &#945; &#961; &#964; &#965; &#961; &#949; &#964; &#945; &#953;]. The compound verb signifies full, clear testimony. Not by internal intimations of the Spirit, but by prophetic declarations "in every city." Two of these are mentioned subsequently, at Tyre and Caesarea (ch <a href='B:510 21:4'>Act 21:4</a>; <a href='B:510 21:11'>Act 21:11</a> ).


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But none of these things move me, neither count I, etc. The best texts omit neither count I, and render, I esteem my life of no account, as if it were precious to myself.<p/>Dear [&#964; &#953; &#956; &#953; &#945; &#957;]. Of value; precious.<p/>Course [&#948; &#961; &#959; &#956; &#959; &#957;]. A favorite metaphor of Paul, from the race - course. See 1 Cor. ix. 24 - 27; <a href='B:570 3:14'>Phi 3:14</a>; <a href='B:620 4:7'>2Ti 4:7</a>.


text:
This day [&#964; &#951; &#963; &#951; &#956; &#949; &#961; &#959; &#957; &#951; &#956; &#949; &#961; &#945;]. Very forcible. Lit., on today's day; this, our parting day.


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To yourselves and to all the flock. To yourselves first, that you may duly care for the flock. Compare <a href='B:610 4:16'>1Ti 4:16</a>.<p/>Overseers [&#949; &#960; &#953; &#963; &#954; &#959; &#960; &#959; &#965; &#962;]. Denoting the official function of the elders, but not in the later ecclesiastical sense of bishops, as implying an order distinct from presbyters or elders. The two terms are synonymous. The elders, by virtue of their office, were overseers. 26 To feed [&#960; &#959; &#953; &#956; &#945; &#953; &#957; &#949; &#953; &#957;]. See on <a href='B:470 2:6'>Mat 2:6</a>. The word embraces more than feeding; signifying all that is included in the office of a shepherd : tending, or shepherding.<p/>Purchased [&#960; &#949; &#961; &#953; &#949; &#960; &#959; &#953; &#951; &#963; &#945; &#964; &#959;]. Only here and <a href='B:610 3:13'>1Ti 3:13</a>. See on peculiar people, <a href='B:670 2:9'>1Pe 2:9</a>. The verb means, originally, to make [&#960; &#959; &#953; &#949; &#969;] to remain over and above [&#960; &#949; &#961; &#953;] : hence to keep or save for one's self; to compass or acquire.


text:
Watch [&#947; &#961; &#951; &#947; &#959; &#961; &#949; &#953; &#964; &#949;]. See on <a href='B:480 8:35'>Mar 8:35</a>.<p/>To warn [&#957; &#959; &#965; &#952; &#949; &#964; &#969; &#957;]. From nouv, the mind, and tiqhmi, to put. Lit., to put in mind; admonish (so Rev., better than warn). "It's fundamental idea is the well - intentioned seriousness with which one would influence the mind and disposition of another by advice, admonition, warning, putting right, according to circumstances" [&#967; &#961; &#949; &#956; &#949; &#961;].


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I commend. See on <a href='B:670 4:19'>1Pe 4:19</a>.<p/>Build you up. A metaphor in constant use by Paul, and preserved in the words edify, edification (Latin, aedes, "a house" and facere, "to make ") by which oijkodomew and its kindred words are frequently rendered. In old English the word edify was used in its original sense of build. Thus Wycliffe renders <a href='B:10 2:22'>Gen 2:22</a>," The Lord God edified the rib which he took of Adam, into a woman. "<p/>So, too, Spenser :<p/>"a little wide There was a holy temple edified." Faerie Queene, 1, 1, 34.


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Raiment. Mentioned along with gold and silver because it formed a large part of the wealth of orientals. They traded in costly garments, or kept them stored up for future use. See on purple, <a href='B:490 16:19'>Luk 16:19</a>; and compare <a href='B:150 2:69'>Ezr 2:69</a>; <a href='B:160 7:70'>Neh 7:70</a>; <a href='B:220 27:16'>Job 27:16</a>. This fact accounts for the allusions to the destructive power of the moth (<a href='B:470 6:19'>Mat 6:19</a>; <a href='B:660 5:2'>Jas 5:2</a> ).


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I have shewed you all things [&#960; &#945; &#957; &#964; &#945; &#965; &#960; &#949; &#948; &#949; &#953; &#958; &#945; &#965; &#956; &#953; &#957;]. The verb means to shew by example. Thus <a href='B:490 6:47'>Luk 6:47</a>, "I will shew you to whom he is like," is followed by the illustration of the man who built upon the rock. So <a href='B:510 9:16'>Act 9:16</a>. God will shew Paul by practical experience how great things he must suffer. The kindred noun uJpodeigma is always rendered example or pattern. See <a href='B:500 13:15'>Joh 13:15</a>; <a href='B:660 5:10'>Jas 5:10</a>, etc.; and note on <a href='B:680 2:6'>2Pe 2:6</a>. Rev., correctly, In all things I gave you an example.<p/>As I have done.<p/>To help [&#945; &#957; &#964; &#953; &#955; &#945; &#956; &#946; &#945; &#957; &#949; &#963; &#952; &#945; &#953;]. See on <a href='B:490 1:54'>Luk 1:54</a>.<p/>He said [&#945; &#965; &#964; &#959; &#962; &#949; &#953; &#960; &#949;]. Rev., more strictly, "he himself said." This saying of Jesus is not recorded by the Evangelists, and was received by Paul from oral tradition.<p/>The speech of Paul to the Ephesian elders "bears impressed on it the mark of Paul's mind : its ideas, its idioms, and even its very words are Pauline; so much so as to lead Alford to observe that we have probably the literal report of the words spoken by Paul. 'It is, ' he remarks, 'a treasure - house of words, idioms, and sentences peculiar to the apostle himself" ' (Gloag).


text:
Kissed [&#954; &#945; &#964; &#949; &#966; &#953; &#955; &#959; &#965; &#957;]. See on <a href='B:470 26:49'>Mat 26:49</a>.


text:
See [&#952; &#949; &#969; &#961; &#949; &#953; &#957;]. See on <a href='B:490 10:18'>Luk 10:18</a>. The word for steadfast, earnest contemplation suggests the interest and affection with which they looked upon his countenance for the last time.


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Gotten from [&#945; &#960; &#959; &#963; &#960; &#945; &#963; &#952; &#949; &#957; &#964; &#945; &#962;]. Withdrawn. Some see in the word an expression of the grief and reluctance with which they parted, and render having torn ourselves away. See on <a href='B:490 22:41'>Luk 22:41</a>.<p/>With a straight course. See on ch. <a href='B:510 16:11'>Act 16:11</a>.


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Set forth [&#945; &#957; &#951; &#967; &#952; &#951; &#956; &#949; &#957;]. Or set sail. See on <a href='B:490 8:22'>Luk 8:22</a>; <a href='B:490 5:3'>Luk 5:3</a>.


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Discovered [&#945; &#957; &#945; &#966; &#945; &#957; &#945; &#957; &#964; &#949; &#962;]. Better, sighted. A nautical phrase. The verb literally means to bring to light : and its use here is analogous to the English marine phrase, to raise the land.


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Finding disciples [&#945; &#957; &#949; &#965; &#961; &#959; &#957; &#964; &#949; &#962; &#964; &#959; &#965; &#962; &#956; &#945; &#952; &#951; &#964; &#945; &#962;]. The verb means to discover after search; and the article, the disciples, refers to the disciples who lived and were recognized members of the church there. The A. V. overlooks both the preposition and the article. The verb might be rendered strictly by our common phrase, "having looked up the disciples." See on <a href='B:490 2:16'>Luk 2:16</a>. A small number of disciples is implied in verse 5.


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Accomplished [&#949; &#958; &#945; &#961; &#964; &#953; &#963; &#945; &#953;]. Only here and <a href='B:620 3:17'>2Ti 3:17</a>, where it is used in the sense of equip or furnish.<p/>Children. The first time that children are mentioned in the notice of a Christian church.<p/>Shore [&#945; &#953; &#947; &#953; &#945; &#955; &#959; &#957;]. Rev., beach. See on <a href='B:470 13:2'>Mat 13:2</a>.


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Finished [&#948; &#953; &#945; &#957; &#965; &#963; &#945; &#957; &#964; &#949; &#962;]. Only here in New Testament.<p/>Saluted. The word rendered take leave in verse 6. See on ch. <a href='B:510 20:1'>Act 20:1</a>.


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We that were of Paul's company. The best texts omit.<p/>Philip. See ch. 8.<p/>The seven. The first deacons. See ch. <a href='B:510 6:5'>Act 6:5</a>.


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Bound his own feet and hands. Imitating the symbolical acts of the Old Testament prophets. See <a href='B:110 22:11'>1Ki 22:11</a>; <a href='B:290 20:1-3'>Isa 20:1-3</a>; <a href='B:300 13:1-7'>Jer 13:1-7</a>; <a href='B:330 4:1-6'>Eze 4:1-6</a>. Compare <a href='B:500 21:18'>Joh 21:18</a>.


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Besought him not to go up. This suggests the case of Luther when on his journey to the Diet of Worms, and the story of Regulus the Roman, who, being, permitted to return to Rome with an embassy from the Carthaginians, urged his countrymen to reject the terms of peace, and to continue the war, and then, against the remonstrances of his friends, insisted on fulfilling his promise to the Carthaginians to return in the event of the failure of negotiations, and went back to certain torture and death.


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I am ready [&#949; &#964; &#959; &#953; &#956; &#969; &#962; &#949; &#967; &#969;]. Lit., 1 hold myself in readiness.


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Took up our carriages [&#945; &#960; &#959; &#963; &#954; &#949; &#965; &#945; &#963; &#945; &#956; &#949; &#957; &#959; &#953;]. The verb means to pack up and carry off, or simply to pack or store away. Hence, some explain that Paul packed and stored the greater part of his luggage in Caesarea. The best texts, however, read ejpiskeuasamenoi, having equipped ourselves. Carriages is used in the old English sense, now obsolete, of that which is carried, baggage. See <a href='B:90 17:22'>1Sa 17:22</a>, A. V.


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Bringing with them, etc. This would imply that Mnason was at Caesarea, and accompanied Paul and his companions to Jerusalem. It seems better to suppose that the disciples accompanied the apostle in order to introduce him to Mnason, whom they knew. Render, conducting us to Mnason, with whom we should lodge.<p/>Old [&#945; &#961; &#967; &#945; &#953; &#969;]. Better, as Rev., early. The rendering old might be taken to mean aged; whereas the word means of long standing.


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They are informed [&#954; &#945; &#964; &#951; &#967; &#951; &#952; &#951; &#963; &#945; &#957;]. More than informed. They had been carefully instructed, probably by the Judaizing teachers. See on instructed, <a href='B:490 1:4'>Luk 1:4</a>.<p/>To forsake Moses [&#945; &#960; &#959; &#963; &#964; &#945; &#963; &#953; &#945; &#957; &#945; &#960; &#959;, &#956; &#969; &#963; &#949; &#969; &#962;]. Lit., apostasy from Moses. Compare <a href='B:600 2:3'>2Th 2:3</a>.


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What is it therefore? How does the matter lie ? What is to be done? The multitude must needs come together. Some texts omit. So Rev. If retained, we should read a multitude.


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Be at charges with them [&#948; &#945; &#960; &#945; &#957; &#951; &#963; &#959; &#957; &#949; &#960; &#945; &#965; &#964; &#959; &#953; &#962;]. Lit., spend upon them. Pay the necessary charges on their account. Hence Rev., rightly, "for them." The person who thus paid the expenses of poor devotees who could not afford the necessary charges shared the vow so far that he was required to stay with the Nazarites until the time of the vow had expired. "For a week, then, St. Paul, if he accepted the advice of James and the presbyters, would have to live with four paupers in the chamber of the temple which was set apart for this purpose; and then to pay for sixteen sacrificial animals and the accompanying meat - offerings" (Farrar, "Life and Work of Paul "). He must also stand among the Nazarites during the offering of the sacrifices, and look on while their heads were shaved, and while they took their hair to burn it under the caldron of the peace - offerings," and while the priest took four sodden shoulders of rams, and four unleavened cakes out of the four baskets, and four unleavened wafers anointed with oil, and put them on the hands of the Nazarites, and waved them for a wave - offering before the Lord " (Farrar).<p/>Walkest orderly [&#963; &#964; &#959; &#953; &#967; &#949; &#953; &#962;]. See on elements, <a href='B:680 3:10'>2Pe 3:10</a>.


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Purifying himself [&#945; &#947; &#957; &#953; &#963; &#952; &#949; &#953; &#962;]. See on <a href='B:670 1:22'>1Pe 1:22</a>; <a href='B:660 4:8'>Jas 4:8</a>. Declaring [&#948; &#953; &#945; &#947; &#947; &#949; &#955; &#955; &#969; &#957;]. To the priests who directed the sacrifices and pronounced release from the vow.<p/>Fulfillment - until, etc. There is some dispute and confusion here as to the precise meaning. The general sense is that, having entered the temple toward the close of the period required for the fulfillment of these men's vow he gave notice that the vowed number of Nazarite days had expired, after which only the concluding offering was required.


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Asia. See on ch. <a href='B:510 2:9'>Act 2:9</a>.<p/>Stirred up [&#963; &#965; &#957; &#949; &#967; &#949; &#959; &#957;]. Only here in New Testament. Lit., poured together, threw into confusion. See on confounded, ch. 2 6; and confusion, ch. 19 29.


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This place. The temple. Compare the charge against Stephen, ch. 6 13. Greeks. See on ch. <a href='B:510 6:1'>Act 6:1</a>.<p/>Temple [&#953; &#949; &#961; &#959; &#957;]. See on <a href='B:470 4:5'>Mat 4:5</a>. The Jews evidently meant to create the impression that Paul had introduced Gentiles into the inner court, which was restricted to the Jews. The temple proper was on the highest of a series of terraces which rose from the outer court, or Court of the Gentiles. In this outer court any stranger might worship. Between this and the terraces was a balustrade of stone, with columns at intervals, on which Greek and Latin inscriptions warned all Gentiles against advancing farther on pain of death. Beyond this balustrade rose a flight of fourteen steps to the first platform, on which was the Court of the Women, surrounded by a wall. In this court were the treasury, and various chambers, in one of which the Nazarites performed their vows. It was here that the Asiatic Jews discovered Paul


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Trophimus. See on ch. <a href='B:510 20:4'>Act 20:4</a>. As an Ephesian he would be known to the Asiatic Jews.


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Drew him out of the temple. Better, as Rev., dragged [&#949; &#953; &#955; &#954; &#959; &#957;]. Out of the sacred enclosure and down the steps to the outer court, as they would not defile the temple proper with blood.<p/>The doors were shut. Between the inner and outer courts.


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Chief captain [&#967; &#953; &#955; &#953; &#945; &#961; &#967; &#969;]. A commander of a thousand men. See on <a href='B:480 6:21'>Mar 6:21</a>; and on centurion, <a href='B:490 7:2'>Luk 7:2</a>.<p/>Band [&#963; &#960; &#949; &#953; &#961; &#951; &#962;]. Or cohort. See on <a href='B:480 14:16'>Mar 14:16</a>. These troops were quartered in the tower of Antonia, which was at the northwestern corner of the temple - area, and communicated with the temple - cloisters by staircases.


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Centurions. See on <a href='B:490 7:2'>Luk 7:2</a>.<p/>Unto them [&#949; &#960; &#945; &#965; &#964; &#959; &#965; &#962;]. Better, upon them.


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Castle [&#960; &#945; &#961; &#949; &#956; &#946; &#959; &#955; &#951; &#957;]. Better, barracks. The main tower had a smaller tower at each corner, the one at the southeastern corner being the largest and overlooking the temple. In this tower were the quarters of the soldiers. The word is derived from the verb paremballw, to put in beside, used in military language of distributing auxiliaries among regular troops and, generally, of drawing up in battle - order. Hence the noun means, a body drawn up in battle - array, and passes thence into the meaning of an encampment, soldiers ' quarters, barracks. In <a href='B:650 11:34'>Heb 11:34</a>, it occurs in the earlier sense of an army; and in <a href='B:650 13:11'>Heb 13:11</a>; <a href='B:650 13:13'>Heb 13:13</a>; <a href='B:730 20:9'>Rev 20:9</a>, in the sense of an encampment. In grammatical phraseology it signifies a parenthesis, according to its original sense of insertion or interpolation.


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Stairs. Leading from the temple - court to the tower. There were two flights, one to the northern and the other to the western cloister, so that the guard could go different ways among the cloisters in order to watch the people at the Jewish festivals.<p/>So it was [&#963; &#965; &#957; &#949; &#946; &#951;]. Lit., it happened. The verb means, literally, to come together; hence, of a coincidence of events. It is designedly introduced here to express more vividly the fact of the peculiar emergency and the peril of Paul's situation. Things came to such a pass that he had to be carried up the stairs.


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Canst thou speak [&#947; &#953; &#957; &#969; &#963; &#954; &#949; &#953; &#962;]. Lit., dost thou know? So Rev.


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Art thou not [&#959; &#965; &#954; &#945; &#961; &#945; &#963; &#965; &#949; &#953;]. Indicating the officer's surprised recognition of his own mistake. "Thou art not, then, as I supposed." Rev. properly adds then [&#945; &#961; &#945;].<p/>The Egyptian. A false prophet, who, in the reign of Nero, when Felix was governor of Judaea, collected a multitude of thirty thousand, whom he led from the wilderness to the Mount of Olives, saying that the walls of Jerusalem would fall down at his command and give them free entrance to the city. Felix with an army dispersed the multitude, and the Egyptian himself escaped. There is a discrepancy in the number of followers as stated by Josephus (30, 000) and as stated by the commandant here (4, 000). It is quite possible, however, that Josephus alludes to the whole rabble, while Lysias is referring only to the armed followers.<p/>Madest an uproar. Better, as Rev., stirred up to sedition. The rendering of the A. V. is too vague. The verb means to unsettle or upset, and the true idea is given in the A. V. of <a href='B:510 17:6'>Act 17:6</a>, have turned the world upside down. Compare <a href='B:550 5:12'>Gal 5:12</a>, and kindred words in <a href='B:480 14:7'>Mar 14:7</a>; <a href='B:490 23:19'>Luk 23:19</a>. That were murderers [&#964; &#969; &#957; &#963; &#953; &#954; &#945; &#961; &#953; &#969; &#957;]. The A. V. is too general, and overlooks the force of the article, which shows that the word refers to a class. Rev., rightly, the assassins. The word, which occurs only here, and notably on the lips of a Roman officer, is one of those Latin words which "followed the Roman domination even into those Eastern provinces of the empire which, unlike those of the West, had refused to be Latinized, but still retained their own language" (Trench, "Synonyms "). The Sicarii were so called from the weapon which they used - the sica, or short, curved dagger. Josephus says :" There sprang up in Jerusalem another description of robbers called Sikars, who, under the broad light of day, and in the very heart of the city, assassinated men; chiefly at the festivals, however, when, mixing among the crowd, with daggers concealed under their cloaks, they stabbed those with whom they were at variance. When they fell, the murderers joined in the general expressions of indignation, and by this plausible proceeding remained undetected "(" Jewish War," 100 13). The general New Testament term for murderer is foneuv (see <a href='B:470 22:7'>Mat 22:7</a>; <a href='B:510 3:14'>Act 3:14</a>; <a href='B:510 28:4'>Act 28:4</a>, etc.).


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Mean [&#945; &#963; &#951; &#956; &#959; &#965;]. Lit., without a mark or token [&#963; &#951; &#956; &#945;]. Hence used of uncoined gold or silver : of oracles which give no intelligible response : of inarticulate voices : of disease without distinctive symptoms. Generally, as here, undistinguished, mean. There is a conscious feeling of patriotism in Paul's expression.


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Beckoned with the hand. Compare ch. 26 1.<p/>Tongue [&#948; &#953; &#945; &#955; &#949; &#954; &#964; &#969;]. Lit., dialect : the language spoken by the Palestinian Jews - a mixture of Syriac and Chaldaic.


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Defence [&#945; &#960; &#959; &#955; &#959; &#947; &#953; &#945; &#962;]. See on answer, <a href='B:670 3:15'>1Pe 3:15</a>.


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Kept - silence [&#960; &#945; &#961; &#949; &#963; &#967; &#959; &#957; &#951; &#963; &#965; &#967; &#953; &#945; &#957;]. Lit., gave quiet.


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At the feet. Referring to the Jewish custom of the pupils sitting on benches or on the floor, while the teacher occupied an elevated platform. Gamaliel. One of the seven Rabbis to whom the Jews gave the title Rabban. Rab, "teacher," was the lowest degree; Rabbi, "my teacher," the next higher. and Rabban, "our teacher," the highest. Gamaliel was a liberal Pharisee. "As Aquinas among the schoolmen was called Doctor Angelicus, and Bonaventura Doctor Seraphicus, so Gamaliel was called the Beauty of the Law. He had no antipathy to the Greek learning. Candor and wisdom seem to have been features of his character" (Conybeare and Howson). See ch. <a href='B:510 5:34'>Act 5:34</a> sq.<p/>Instructed [&#960; &#949; &#960; &#945; &#953; &#948; &#949; &#965; &#956; &#949; &#957; &#959; &#962;]. See on chastise, <a href='B:490 23:16'>Luk 23:16</a>.<p/>According to the perfect manner [&#954; &#945; &#964; &#945; &#945; &#954; &#961; &#953; &#946; &#949; &#953; &#945; &#957;]. Lit., according to the strictness. See on perfect understanding, <a href='B:490 1:3'>Luk 1:3</a>; and diligently, <a href='B:510 18:25'>Act 18:25</a>. Compare, also, <a href='B:510 18:26'>Act 18:26</a>; <a href='B:510 26:5'>Act 26:5</a>.<p/>Zealous [&#950; &#951; &#955; &#969; &#964; &#951; &#962;]. Or a zealot. On the word as a title, see on <a href='B:480 3:18'>Mar 3:18</a>.


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Estate of the elders [&#960; &#961; &#949; &#963; &#946; &#965; &#964; &#949; &#961; &#953; &#959; &#957;]. The eldership or Sanhedrim.<p/>Went. The imperfect : was journeying.


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Of Nazareth [&#959; &#957; &#945; &#950; &#969; &#961; &#945; &#953; &#959; &#962;]. Lit., the Nazarene. Not mentioned in ch. 9.


text:
Heard not [&#959; &#965; &#954; &#951; &#954; &#959; &#965; &#963; &#945; &#957;]. The verb is to be taken in the sense of understood, as <a href='B:480 4:33'>Mar 4:33</a>; <a href='B:530 14:2'>1Co 14:2</a>, which explains the apparent discrepancy with ch. 9 7.


text:
A devout man, etc. In ch. 9 10, he is called a disciple. Paul here "affirms that he was not introduced to Christianity by an opponent of Judaism, but by a strict Jew" (Gloag).


text:
Stood [&#949; &#960; &#953; &#963; &#964; &#945; &#962;]. More correctly, as Rev., "standing by [&#949; &#960; &#953;]." Receive thy sight [&#945; &#957; &#945; &#946; &#955; &#949; &#968; &#959; &#957;]. Better, look up. See the following words : I looked up upon him. The word admits of both translations, to look up and to recover sight.<p/>I looked up upon him. Some unite both meanings here : I looked up with recovered sight. So Rev., in margin.


text:
The God of our fathers - Just One. A conciliatory touch in Paul's speech, mentioning both God and Christ by their Jewish names. Compare ch. <a href='B:510 3:14'>Act 3:14</a>; <a href='B:510 7:52'>Act 7:52</a>.<p/>Hath chosen [&#960; &#961; &#959; &#949; &#967; &#949; &#953; &#961; &#953; &#963; &#945; &#964; &#959;]. See on ch. <a href='B:510 3:20'>Act 3:20</a>. Better, as Rev., appointed.


text:
Wash away [&#945; &#960; &#959; &#955; &#959; &#965; &#963; &#945; &#953;]. See on ch. <a href='B:510 16:33'>Act 16:33</a>.


text:
I was in a trance [&#947; &#949; &#957; &#949; &#963; &#952; &#945; &#953; &#956; &#949; &#949; &#957; &#949; &#954; &#963; &#964; &#945; &#963; &#949; &#953;]. Rev., more correctly, I fell into a trance; the verb meaning to become, rather than the simple to be. On trance, see note on astonishment, <a href='B:480 5:42'>Mar 5:42</a>; and compare note on <a href='B:510 10:10'>Act 10:10</a>.


text:
Martyr. Better, as Rev., witness. The special sense of the word was probably not in use at this time. See on ch. <a href='B:510 1:22'>Act 1:22</a>. It occurs, however, in <a href='B:730 2:13'>Rev 2:13</a>; <a href='B:730 17:6'>Rev 17:6</a>.<p/>Standing by. See on verse 13.<p/>Consenting [&#963; &#965; &#957; &#949; &#965; &#948; &#959; &#954; &#969; &#957;]. See on allow, <a href='B:490 11:48'>Luk 11:48</a>; and compare <a href='B:510 8:1'>Act 8:1</a>.<p/>Slew. See on <a href='B:490 23:32'>Luk 23:32</a>.


text:
Gentiles. "The fatal word, which hitherto he had carefully avoided, but which it was impossible for him to avoid any longer, was enough.... The word 'Gentiles, ' confirming all their worst suspicions, fell like a spark on the inflammable mass of their fanaticism" (Farrar, " Life and Work of Paul ").


text:
They gave him audience [&#951; &#954; &#959; &#965; &#959; &#957;]. The imperfect. Up to this word they were listening.<p/>Lifted up their voice, etc. "Then began one of the most odious and despicable spectacles which the world can witness, the spectacle of an oriental mob, hideous with impotent rage, howling, yelling, cursing, gnashing their teeth, flinging about their arms, waving and tossing their blue and red robes, casting dust into the air by handfuls, with all the furious gesticulations of an uncontrolled fanaticism" (Farrar). Hackett cites Sir John Chardin (" Travels into Persia and the East Indies ") as saying that it is common for the peasants in Persia, when they have a complaint to lay before their governors, to repair to them by hundreds or a thousand at once. They place themselves near the gate of the palace, where they suppose they are most likely to be seen and heard, and there set up a horrid outcry, rend their garments, and throw dust into the air, at the same time demanding justice. Compare <a href='B:100 16:13'>2Sa 16:13</a>.


text:
Examined [&#945; &#957; &#949; &#964; &#945; &#950; &#949; &#963; &#952; &#945; &#953;]. Only here and ver. 29. Not found in classical Greek. Apocrypha, Susanna, ver. 14.<p/>By scourging [&#956; &#945; &#963; &#964; &#953; &#958; &#953; &#957;]. Lit., with scourges.


text:
Bound him with thongs (proeteinan aujton toiv iJmasin). Against the rendering of the A. V. is the word proeteinan, they stretched forward, in allusion to the position of the victim for scourging, and the article with thongs; "the thongs," with reference to some well - known instrument. If the words referred simply to binding him, with thongs would be superfluous. It is better, therefore, to take thongs as referring to the scourge, consisting of one or more lashes or cords, a sense in which it occurs in classical Greek, and to render stretched him out for (or before) the thongs. The word is used elsewhere in the New Testament of a shoe - latchet (<a href='B:480 1:7'>Mar 1:7</a>; <a href='B:490 3:16'>Luk 3:16</a>; <a href='B:500 1:27'>Joh 1:27</a> ).<p/>Roman. See on ch. <a href='B:510 16:37'>Act 16:37</a>.


text:
Sum [&#954; &#949; &#966; &#945; &#955; &#945; &#953; &#959; &#965;]. Lit., capital. The purchase of Roman citizenship was an investment. Under the first Roman emperors it was obtained only at large cost and with great difficulty; later, it was sold for a trifle. I was free born [&#949; &#947; &#969; &#954; &#945; &#953; &#947; &#949; &#947; &#949; &#957; &#957; &#951; &#956; &#945; &#953;]. Lit., I am even so born, leaving the mind to supply free or a Roman. Better, as Rev., I am a Roman born.


text:
Brought Paul down. To the meeting - place of the Sanhedrim : probably not their usual place of assembly, which lay within the wall of partition, which Lysias and his soldiers would not have been allowed to pass.


text:
Earnestly beholding. See on <a href='B:490 4:20'>Luk 4:20</a>. Some, who hold that Paul's eyesight was defective, explain this steadfast look in connection with his imperfect vision.<p/>Men and brethren. He addresses the Sanhedrim as an equal.<p/>I have lived [&#960; &#949; &#960; &#959; &#955; &#953; &#964; &#949; &#965; &#956; &#945; &#953;]. Lit., have lived as a citizen, with special reference to the charge against him that he taught men against the law and the temple. He means that he has lived as a true and loyal Jew.<p/>Conscience [&#963; &#965; &#957; &#949; &#953; &#948; &#951; &#963; &#949; &#953;]. See on <a href='B:670 3:16'>1Pe 3:16</a>.


text:
Ananias. He is described as a revengeful and rapacious tyrant. We are told that he reduced the inferior priests almost to starvation by defrauding them of their tithes, and sent his creatures to the threshing - floors with bludgeons to seize the tithes by force.


text:
Shall smite thee [&#964; &#965; &#960; &#964; &#949; &#953; &#957; &#963; &#949; &#956; &#949; &#955; &#955; &#949; &#953;]. More strictly, is about to smite. The words are not an imprecation, but a prophecy of punishment for his violent dealing. According to Josephus, in the attack of the Sicarii upon Jerusalem, he was dragged from his hiding - place, in a sewer of the palace, and murdered by assassins.<p/>Thou whited wall. Compare <a href='B:470 23:27'>Mat 23:27</a>.<p/>Contrary to the law [&#960; &#945; &#961; &#945; &#957; &#959; &#956; &#969; &#957;]. A verb. Lit., transgressing the law.


text:
Revilest [&#955; &#959; &#953; &#948; &#959; &#961; &#949; &#953; &#962;]. The word signifies vehement abuse, scolding, berating.


text:
The one part were Sadducees, etc. Perceiving the impossibility of getting a fair hearing, Paul, with great tact, seeks to bring the two parties of the council into collision with each other.<p/>The resurrection. A main point of contention between the Pharisees and Sadducees, the latter of whom denied the doctrine of the resurrection, of a future state, and of any spiritual existence apart from the body.


text:
Both. Showing that two classes of doctrines peculiar to the Sadducees, and not three, are meant :<p/>1. The resurrection.<p/>2. The existence of spirits, whether angels or souls of men; "neither angel nor spirit."


text:
Strove. The diversion was successful. The Pharisees ' hatred of the Sadducees was greater than their hatred of Christianity.<p/>What if a spirit, etc. Neither the A. V. nor Rev. give the precise form of this expression. The words form a broken sentence, followed by a significant silence, which leaves the hearers to supply the omission for themselves : "But if a spirit or angel has spoken to him -" The words which the A. V. supplies to complete the sentence, let us not fight against God, are spurious, borrowed from ch. 5 39.


text:
Banded together [&#960; &#959; &#953; &#951; &#963; &#945; &#957; &#964; &#949; &#962; &#963; &#965; &#963; &#964; &#961; &#959; &#966; &#951; &#957;]. Lit., having made a conspiracy. See on concourse, ch. 19 40.<p/>Bound themselves under a curse [&#945; &#957; &#949; &#952; &#949; &#956; &#945; &#964; &#953; &#963; &#945; &#957; &#949; &#945; &#965; &#964; &#959; &#965; &#962;]. Lit., anathematized or cursed themselves; invoked God's curse on themselves if they should violate their vow. On the kindred noun ajnaqema, a curse, see note on offerings, <a href='B:490 21:5'>Luk 21:5</a>. In case of failure, they could procure absolution from their oath by the Rabbis.


text:
Conspiracy [&#963; &#965; &#957; &#969; &#956; &#959; &#963; &#953; &#945; &#957;]. Lit., swearing together; conjuration. According to its etymology, conspiracy is a breathing or blowing together (Latin, conspirare). Hence, of concerted thought and action.


text:
We have bound ourselves under a great curse [&#945; &#957; &#945; &#952; &#949; &#956; &#945; &#964; &#953; &#945; &#957; &#949; &#952; &#949; &#956; &#945; &#964; &#953; &#963; &#945; &#956; &#949; &#957; &#949; &#945; &#965; &#964; &#959; &#965; &#962;]. Lit., we have anathematized ourselves with an anathema. A very strong expression. For similar expressions, see <a href='B:490 22:15'>Luk 22:15</a>; <a href='B:500 3:29'>Joh 3:29</a>; <a href='B:510 4:17'>Act 4:17</a>.


text:
Enquire [&#948; &#953; &#945; &#947; &#953; &#957; &#969; &#963; &#954; &#949; &#953; &#957;]. Only here and ch. 24 22. Originally, to distinguish or discern; hence, to decide, as a suit. Rev., more correctly, therefore, judge.<p/>More perfectly [&#945; &#954; &#961; &#953; &#946; &#949; &#963; &#964; &#949; &#961; &#959; &#957;]. Rev., better, more exactly. See on <a href='B:490 1:3'>Luk 1:3</a>; <a href='B:510 18:25'>Act 18:25</a>; <a href='B:510 18:26'>Act 18:26</a>.<p/>Concerning him [&#964; &#945; &#960; &#949; &#961; &#953; &#945; &#965; &#964; &#959; &#965;]. Lit., the things about him. Rev., better, his case.


text:
The prisoner [&#959; &#948; &#949; &#963; &#956; &#953; &#959; &#962;]. From dew, to bind. Paul, as a Roman citizen, was held in custodia militaris, "military custody." Three kinds of custody were recognized by the Roman law : 1. Custodia publica (public custody); confinement in the public jail. This was the worst kind, the common jails being wretched dungeons. Such was the confinement of Paul and Silas at <a href='B:570 2'>Phi 2:0</a>. Custodia libera (free custody), confined to men of high rank. The accused was committed to the charge of a magistrate or senator, who became responsible for his appearance on the day of trial. 3. Custodia militaris (military custody). The accused was placed in charge of a soldier, who was responsible with his life for the prisoner's safe - keeping, and whose left hand was secured by a chain to the prisoner's right. The prisoner was usually kept in the barracks, but was sometimes allowed to reside in a private house under charge of his guard.


text:
Have bound themselves. "If we should wonder how, so early in the morning, after the long discussion in the Sanhedrim, which must have occupied a considerable part of the day, more than forty men should have been found banded together, under an anathema, neither to eat nor to drink till they had killed Paul; and, still more, how such a conspiracy, or, rather, conjuration, which, in the nature of it, would be kept a profound secret, should have become known to Paul's sister's son - the circumstances of the case furnish a sufficient explanation. The Pharisees were avowedly a fraternity or guild; and they, or some of their kindred fraternities, would furnish the ready material for such a band, to whom this additional vow would be nothing new or strange, and, murderous though it sounded, only seem a further carrying out of the principles of their order. Again, since the wife and all the children of a member were ipso facto members of the guild, and Paul's father had been a Pharisee (ver. 6), Paul's sister also would, by virtue of her birth, belong to the fraternity, even irrespective of the probability that, in accordance with the principles of the party, she would have married into a Pharisaical family" (Edersheim, " Jewish Social Life ").


text:
Soldiers [&#963; &#964; &#961; &#945; &#964; &#953; &#969; &#964; &#945; &#962;]. Heavy - armed footmen : legionaries.<p/>Spearmen [&#948; &#949; &#958; &#953; &#959; &#955; &#945; &#946; &#959; &#965; &#962;]. Only here in New Testament, and not in classical Greek. From dexiov, right, and lambanw, to take. The exact meaning is uncertain. Some explain it as those who take the right side of the prisoners whom they have in charge; others, those who grasp (their weapon) with the right hand; others, again, those who hold (a second horse) by the right hand. They are here distinguished from the heavy armed legionaries and the cavalry. They were probably light - armed troops, javelin - throwers or slingers. One of the principal manuscripts reads dexiobolouv, "those who throw with the right hand."


text:
After this manner [&#960; &#949; &#961; &#953; &#949; &#967; &#959; &#965; &#963; &#945; &#957; &#964; &#959; &#957; &#964; &#965; &#960; &#959; &#957; &#964; &#959; &#965; &#964; &#959; &#957;]. Lit., containing this form or type. See on it is contained, <a href='B:670 2:6'>1Pe 2:6</a>.


text:
To the most excellent [&#964; &#969; &#954; &#961; &#945; &#964; &#953; &#963; &#964; &#969;]. "His excellency" : an official title. Compare ch. <a href='B:510 24:3'>Act 24:3</a>; <a href='B:510 26:25'>Act 26:25</a>.<p/>Greeting [&#967; &#945; &#953; &#961; &#949; &#953; &#957;]. See on ch. <a href='B:510 14:23'>Act 14:23</a>.


text:
Rescued. Bengel says, "a lie." Lysias wishes to make the impression that Paul's citizenship was the cause of his rescuing him; whereas he did not know of this until afterward. He says nothing about the proposed scourging.


text:
Questions. See on ch. <a href='B:510 14:2'>Act 14:2</a>.<p/>Nothing - worthy of death or of bonds. Every Roman magistrate before whom the apostle is brought declares him innocent.


text:
When it was told [&#956; &#951; &#957; &#965; &#952; &#949; &#953; &#963; &#951; &#962;]. Lit., pointed out, or shown, as Rev. See on <a href='B:490 20:37'>Luk 20:37</a>.<p/>Farewell. The best texts omit. See on ch. <a href='B:510 14:29'>Act 14:29</a>.


text:
Took [&#945; &#957; &#945; &#955; &#945; &#946; &#959; &#957; &#964; &#949; &#962;]. Lit., "having taken up." Compare set Paul on, verse 24.<p/>To Antipatris. A hard night's ride : forty miles.


text:
Of what province [&#949; &#954; &#960; &#959; &#953; &#945; &#962; &#949; &#960; &#945; &#961; &#967; &#953; &#945; &#962;]. Rather, "from what kind of a province;" whether senatorial or imperial. See Introduction to Luke. Cilicia was an imperial province.


text:
I will hear thee [&#948; &#953; &#945; &#954; &#959; &#965; &#963; &#959; &#956; &#945; &#953;]. Better, as Rev., will hear thy cause; the word meaning "to hear fully [&#948; &#953; &#945;] in a judicial sense." The present questioning was merely preliminary.<p/>Herod's palace. Built by Herod the Great. Judaea being now a Roman province, the palace of its former kings had become the governor's official residence. It thus appears that Paul was leniently dealt with, and not cast into the common prison.


text:
An orator [&#961; &#951; &#964; &#959; &#961; &#959; &#962;]. An advocate. The Jews, being little acquainted with Roman forms and laws, had to employ Roman advocates.


text:
Very worthy deeds [&#954; &#945; &#964; &#959; &#961; &#952; &#969; &#956; &#945; &#964; &#969; &#957;]. From katorqow, to set upright. Hence, a success consequent on right judgment; a right action. The best texts, however, read diorqwmatwn, settings right; amendments. Thus the sentence reads, literally, obtaining much peace through thee, and amendments taking place for this nation through thy providence, we accept, etc.<p/>Providence [&#960; &#961; &#959; &#957; &#959; &#953; &#945; &#962;]. Forethought. Previdentia Augusti (the providence of the emperor) was a common title on the coins of the emperors.


text:
Be tedious [&#949; &#947; &#954; &#959; &#960; &#964; &#969;]. See on hindered, <a href='B:670 3:7'>1Pe 3:7</a>. The meaning is, rather, " that I may not further hinder thee, or detain thee.<p/>Clemency [&#949; &#960; &#953; &#949; &#953; &#954; &#949; &#953; &#945;] See on gentle, <a href='B:670 2:18'>1Pe 2:18</a>.<p/>A few words [&#963; &#965; &#957; &#964; &#959; &#956; &#969; &#962;]. Lit., concisely. From suntemnw, to cut down or cut short.


text:
Pestilent fellow [&#955; &#959; &#953; &#956; &#959; &#957;]. Lit., a plague or pest.<p/>Ringleader [&#960; &#961; &#969; &#964; &#959; &#963; &#964; &#945; &#964; &#951; &#957;]. Originally, one who stands first on the right of a line; a file - leader. Thus Thucydides says that all armies when engaging are apt to thrust outward their right wing; and adds, "The first man in the front rank [&#959; &#960; &#961; &#969; &#964; &#959; &#963; &#964; &#945; &#964; &#951; &#962;] of the right wing is originally responsible for the deflection" (v., 71). Here, of course, metaphorically, as A. V. and Rev. Only here in New Testament.<p/>Sect [&#945; &#953; &#961; &#949; &#963; &#949; &#969; &#962;]. See on heresies, <a href='B:680 2:1'>2Pe 2:1</a>.<p/>Nazarenes. The only passage in scripture where this term is used to denote the Christians. See on <a href='B:470 2:23'>Mat 2:23</a>.


text:
To profane [&#946; &#949; &#946; &#951; &#955; &#969; &#963; &#945; &#953;]. The word is akin to bhlov, threshold, and bainw, to step; and its fundamental idea, therefore, is that of overstepping the threshold of sacred places. The word profane is the Latin pro fanurn, in front of the sanctuary; that which is kept outside the fane because unholy.<p/>We laid hold. The best texts omit all after these words as far as by examining.


text:
Assented [&#963; &#965; &#957; &#949; &#952; &#949; &#957; &#964; &#959;]. But the best texts read sunepeqento, jointly set upon or assailed. So Rev., joined in the charge.


text:
The more cheerfully [&#949; &#965; &#952; &#965; &#956; &#959; &#964; &#949; &#961; &#959; &#957;]. The best texts read the positive of the adverb, eujqumwv, cheerfully.


text:
The way. See on ch. <a href='B:510 9:2'>Act 9:2</a>.<p/>A sect. See on verse 5. The word is commonly used in an indifferent sense, as signifying merely a school or party. So ch. <a href='B:510 14:5'>Act 14:5</a>; <a href='B:510 28:29'>Act 28:29</a>. Here, however, in a bad sense - a schisomatic sect, as in <a href='B:530 11:19'>1Co 11:19</a>.<p/>Worship [&#955; &#945; &#964; &#961; &#949; &#965; &#969;]. Better, as Rev., serve. See on <a href='B:490 1:74'>Luk 1:74</a>.<p/>God of my fathers [&#964; &#969; &#960; &#945; &#964; &#961; &#969; &#969; &#952; &#949; &#969;]. A familiar classical phrase, and therefore well known to Felix. Thus Demosthenes calls Apollo the patrwov (ancestral God) of Athens. Socrates is asked (Plato, "Euthydemus," 302), "Have you an ancestral Zeus [&#950; &#949; &#965; &#962; &#960; &#945; &#964; &#961; &#969; &#959; &#962;] ? So, frequently, in the classics. Similarly, the Roman phrase, Di patrii," the gods of the forefathers. " On the Roman reverence for the ancestral religion, see note on ch. 16 21. The Roman's own sentiment would prepare him to respect Paul 's.


text:
Allow [&#960; &#961; &#959; &#963; &#948; &#949; &#967; &#959; &#957; &#964; &#945; &#953;]. Or, as Rev., look for. The word admits of either sense.


text:
Exercise myself [&#945; &#963; &#954; &#969;]. Originally, to work raw material, to form : hence, to practice, exercise, discipline; and so, in ecclesiastical language, to mortify the body. Of the kindred adjective ajskhtikov, our word ascetic is a transcript.<p/>Void of offense [&#945; &#960; &#959; &#963; &#954; &#959; &#960; &#959; &#957;]. Lit., without stumbling; unshaken. The word is used thus in a passive sense here, as in <a href='B:570 1:10'>Phi 1:10</a>. In <a href='B:530 10:32'>1Co 10:32</a>, it occurs in the active sense of giving offense to others, causing them to stumble.


text:
Whereupon [&#949; &#957; &#959; &#953; &#962;]. More correctly, in which (occupation); while so engaged. The best texts, however, read ejn ai=v, in which, the pronoun agreeing in gender with offerings. The sense, according to this, is, as Rev., margin, in presenting which (offerings).


text:
Deferred [&#945; &#957; &#949; &#946; &#945; &#955; &#949; &#964; &#959;]. Adjourned the case. Only here in New Testament.<p/>I will know the uttermost [&#948; &#953; &#945; &#947; &#957; &#969; &#963; &#959; &#956; &#945; &#953;]. Better, as Rev., I will determine. See on ch. <a href='B:510 23:15'>Act 23:15</a>.


text:
Liberty [&#945; &#957; &#949; &#963; &#953; &#957;]. From ajnihmi, to send up; thence, to loosen, release. It is almost exactly expressed by our vulgarism, to let up. The noun here is more correctly rendered by Rev., indulgence. In all the other New Testament passages it is rendered rest, ease, or relief. See <a href='B:540 2:13'>2Co 2:13</a>; <a href='B:540 7:5'>2Co 7:5</a>; <a href='B:540 8:13'>2Co 8:13</a>; <a href='B:600 1:7'>2Th 1:7</a>.<p/>To minister [&#965; &#960; &#951; &#961; &#949; &#964; &#949; &#953; &#957;]. See on officer, <a href='B:470 5:25'>Mat 5:25</a>.


text:
Righteousness, temperance, the judgment to come. Three topics which bore directly upon the character of Felix. Tacitus says of him that he "exercised the authority of a king with the spirit of a slave;" and that, by reason of the powerful influence at his command, "he supposed he might perpetrate with impunity every kind of villainy." He had persuaded his wife Drusilla to forsake her husband and marry him. He had employed assassins to murder the high - priest Jonathan, and might well tremble at the preaching of the judgment to come. Temperance [&#949; &#947; &#954; &#961; &#945; &#964; &#949; &#953; &#945;] is, properly, self - control; holding the passions in hand.<p/>Trembled [&#949; &#956; &#966; &#959; &#946; &#959; &#962; &#947; &#949; &#957; &#959; &#956; &#949; &#957; &#959; &#962;] Lit., having become in fear. Rev., better, was terrified.<p/>For this time [&#964; &#959; &#957; &#965; &#957; &#949; &#967; &#959; &#957;]. Or, for the present. Very literally, as to what has itself now.


text:
He hoped also [&#945; &#956; &#945; &#948; &#949; &#954; &#945; &#953; &#949; &#955; &#960; &#953; &#950; &#969; &#957;]. A comma should be placed after thee (ver. 25), and the participle ejlpizwn, hoping, joined with answered : "Felix answered, 'Go thy way, etc., ' hoping withal that money would be given him."<p/>Communed [&#969; &#956; &#953; &#955; &#949; &#953;]. See on talked, ch. 20 11.


text:
Porcius Festus came into Felix's room [&#949; &#955; &#945; &#946; &#949; &#948; &#953; &#945; &#948; &#959; &#967; &#959; &#957; &#959; &#966; &#951; &#955; &#953; &#958; &#960; &#959; &#961; &#954; &#953; &#959; &#957; &#966; &#951; &#963; &#964; &#959; &#957;]. Rev., better, Felix was succeeded by Porcius Festus. The Greek idiom is, Felix received Porcius Festus as a successor.<p/>To shew the Jews a pleasure [&#967; &#945; &#961; &#953; &#964; &#945; &#962; &#954; &#945; &#964; &#945; &#952; &#949; &#963; &#952; &#945; &#953; &#964; &#959; &#953; &#962; &#953; &#959; &#965; &#948; &#945; &#953; &#959; &#953; &#962;]. Lit., to lay up thanks for himself with the Jews. Rev., correctly, to gain favor with the Jews.


text:
Was come into the province [&#949; &#960; &#953; &#946; &#945; &#962; &#964; &#951; &#949; &#960; &#945; &#961; &#967; &#953; &#945;]. Lit., having entered upon the province..


text:
Laying wait [&#949; &#957; &#949; &#948; &#961; &#945; &#957; &#960; &#959; &#953; &#959; &#965; &#957; &#964; &#949; &#962;]. Lit., making or arranging an ambush.


text:
Should be kept [&#964; &#951; &#961; &#949; &#953; &#963; &#952; &#945; &#953;]. This puts it as a peremptory denial of the Jews ' request by Festus; whereas it is only his statement of a fact. Render, as Rev., that Paul was kept in charge. Festus ' reply is conciliatory, and is put on the ground of convenience.


text:
Have I offended [&#951; &#956; &#945; &#961; &#964; &#959; &#957;]. See on the kindred noun aJmartia, sin, <a href='B:470 1:21'>Mat 1:21</a>.


text:
Do a pleasure. See on ch. <a href='B:510 24:27'>Act 24:27</a>. Rev., better, to gain favor.<p/>Before me [&#949; &#960; &#949; &#956; &#959; &#965;]. Not with him as judge, but by the Sanhedrim in his presence.


text:
Very well [&#954; &#945; &#955; &#955; &#953; &#959; &#957;]. The force of the comparative should be preserved : "thou knowest better than thy question implies."


text:
Deliver [&#967; &#945; &#961; &#953; &#963; &#945; &#963; &#952; &#945; &#953;]. With an underlying sense of giving him up as a favor to the Jews.<p/>I appeal [&#949; &#960; &#953; &#954; &#945; &#955; &#959; &#965; &#956; &#945; &#953;]. The technical phrase for lodging an appeal. The Greek rendering of the Latin formula appello.


text:
The council. A body of men chosen by the governor himself from the principal Romans of the province. These were called assessors, sometime friends, sometimes captains. Though a Roman citizen had the right of appeal to the emperor, a certain discretion was allowed the governors of provinces as to admitting the appeal. It might be disallowed if the affair did not admit of delay, or if the appellant were a known robber or pirate. In doubtful cases the governor was bound to consult with his council, and his failure to do so exposed him to censure. Cicero, in his impeachment of Verres, the brutal governor of Sicily, says; "Will you deny that you dismissed your council, the men of rank with whom your predecessor and yourself had been wont to consult, and decided the case yourself?" (ii., 33). That Festus exercised this discretion in Paul's case is shown by his conferring with the council.


text:
Agrippa the king. Herod Agrippa ii, son of the Herod whose death is recorded in <a href='B:510 12:20-23'>Act 12:20-23</a>.<p/>Bernice. Sister of Drusilla, the wife of Felix. She is said to have lived in incestuous relations with her brother. Juvenal, in his sixth satire, alludes to this : "A most notable diamond, made more precious by having been worn on the finger of Bernice. This a barbarian king once gave to his incestuous love. This Agrippa gave to his sister."


text:
Stood up [&#963; &#964; &#945; &#952; &#949; &#957; &#964; &#949; &#962;]. See on <a href='B:490 18:11'>Luk 18:11</a>; <a href='B:490 19:8'>Luk 19:8</a>.


text:
Superstition [&#948; &#949; &#953; &#963; &#953; &#948; &#945; &#953; &#956; &#959; &#957; &#953; &#945; &#962;]. See on ch. <a href='B:510 17:22'>Act 17:22</a>. Better, religion, as Rev. As Agrippa was a Jew by religion, Festus would not have insulted him by applying the word superstition to his faith. Note, however, that he speaks of it as their own religion, not identifying Agrippa with them. It was a non - committal expression, since the word meant either religion or superstition according to circumstances. He left Agrippa "to take the word in a good sense, but reserved his own view, which was certainly the Roman one" (Meyer). There is, indeed, a similar tact in Paul's use of the word to the Athenians. He selected "a word which almost imperceptibly shaded off from praise to blame" (Trench). 27 Affirmed [&#949; &#966; &#945; &#963; &#954; &#949; &#957;]. The imperfect implies something habitual. "Paul kept asserting."


text:
Of the Emperor [&#964; &#959; &#965; &#963; &#949; &#946; &#945; &#963; &#964; &#959; &#965;]. Lit., the august one; hence a translation of Augustus, which was not a proper name, but a title of the Roman emperors.


text:
Lord [&#954; &#965; &#961; &#953; &#969;]. An instance of Luke's accuracy. The title "Lord" was refused by the first two emperors, Augustus and Tiberius. The emperors who followed accepted it. In the time of Domitian it was a recognized title. Antoninus Pius was the first who put it on his coins.


text:
Happy [&#956; &#945; &#954; &#945; &#961; &#953; &#959; &#957;]. See on blessed, <a href='B:470 5:3'>Mat 5:3</a>.<p/>Answer [&#945; &#960; &#959; &#955; &#959; &#947; &#949; &#953; &#963; &#952; &#945; &#953;]. See on <a href='B:670 3:15'>1Pe 3:15</a>.


text:
Expert [&#947; &#957; &#969; &#963; &#964; &#951; &#957;]. Lit., a knower.<p/>Questions [&#950; &#951; &#964; &#951; &#956; &#945; &#964; &#969; &#957;]. See on ch. <a href='B:510 14:2'>Act 14:2</a>.


text:
My manner of life, etc. The repeated articles give additional precision to the statement : "the manner of life, that which was from my youth; that which was from the beginning."


text:
For the hope [&#949; &#960; &#949; &#955; &#960; &#953; &#948; &#953;]. Lit., "on the ground of the hope."<p/>Made of God. The article clearly defines what promise, "the one, namely, made of God."


text:
Twelve tribes [&#948; &#969; &#948; &#949; &#954; &#945; &#966; &#965; &#955; &#959; &#957;]. Only here in New Testament. A collective term, embracing the tribes as a whole. Meyer renders our twelve - tribe - stock.<p/>Instantly [&#949; &#957; &#949; &#954; &#964; &#949; &#957; &#949; &#953; &#945;]. Only here in New Testament. Lit., in intensity. See on fervently, <a href='B:670 1:22'>1Pe 1:22</a>. Compare more earnestly, <a href='B:490 22:44'>Luk 22:44</a>; without ceasing, <a href='B:510 12:5'>Act 12:5</a>; fervent, <a href='B:670 4:8'>1Pe 4:8</a>. See, also, on instantly and instant, <a href='B:490 7:4'>Luk 7:4</a>; <a href='B:490 23:23'>Luk 23:23</a>.<p/>Serving. Compare ch. 24 14; and see on <a href='B:490 1:74'>Luk 1:74</a>.<p/>Come [&#954; &#945; &#964; &#945; &#957; &#964; &#951; &#963; &#945; &#953;]. Lit., to arrive at, as if at a goal. Compare ch. <a href='B:510 16:1'>Act 16:1</a>; <a href='B:510 18:19'>Act 18:19</a>; <a href='B:510 25:13'>Act 25:13</a>, etc. Rev. attain.


text:
That God should raise the dead [&#949; &#953; &#959; &#952; &#949; &#959; &#962; &#957; &#949; &#954; &#961; &#959; &#965; &#962; &#949; &#947; &#949; &#953; &#961; &#949; &#953;]. Much better, as Rev., if God raises the dead. He does not put it as a supposition, but as a fact : if God raises the dead, as you admit that he has the power to do, and as your own writings tell you that he has done.


text:
Saints [&#964; &#969; &#957; &#945; &#947; &#953; &#969; &#957;]. Lit., the holy ones. Paul did not call the Christians by this name when addressing the Jews, for this would have enraged them; but before Agrippa he uses the word without fear of giving offense. On this word agiov, holy, which occurs over two hundred times in the New Testament, it is to be noted how the writers of the Greek scriptures, both in the New Testament and, what is more remarkable, in the Septuagint, bring it out from the background in which it was left by classical writers, and give preference to it over words which, in pagan usage, represented conceptions of mere externality in religion. Even in the Old Testament, where externality is emphasized, agiov is the standard word for holy. 28 Gave my voice [&#954; &#945; &#964; &#951; &#957; &#949; &#947; &#954; &#945; &#968; &#951; &#966; &#959; &#957;]. Lit., laid down my vote. See on counteth, <a href='B:490 14:28'>Luk 14:28</a>. Some suppose that Paul here refers to casting his vote as a member of the Sanhedrim; in which case he must have been married and the father of a family. But this there is no reason for believing (compare <a href='B:530 7:7'>1Co 7:7</a>; <a href='B:530 7:8'>1Co 7:8</a> ); and the phrase may be taken as expressing merely moral assent and approval.


text:
Whereupon [&#949; &#957; &#959; &#953; &#962;]. See on ch. <a href='B:510 24:18'>Act 24:18</a>. Better, on which errand; in which affairs of persecution.


text:
Above the brightness of the sun. Peculiar to this third account of Paul's conversion. The other peculiarities are : the falling of his companions to the ground along with himself; the voice addressing him in Hebrew; and the words, "It is hard for thee to kick against the pricks."


text:
It is hard for thee to kick against the pricks. Or, goads. The sharp goad carried in the ploughman's hand, against which the oxen kick on being pricked. The metaphor, though not found in Jewish writings, was common in Greek and Roman writings. Thus, Euripides (" Bacchae, "791) :" Being enraged, I would kick against the goads, a mortal against a God. "Plautus (" Truculentus, 4, 2, 55) :" If you strike the goads with your fists, you hurt your hands more than the goads. " Who knows whether at that moment the operation of ploughing might not be going on within sight of the road along which the persecutor was traveling? (Howson," Metaphors of St. Paul ").


text:
Have I appeared [&#969; &#966; &#952; &#951; &#957;]. See on <a href='B:490 22:43'>Luk 22:43</a>.<p/>To make [&#960; &#961; &#959; &#967; &#949; &#953; &#961; &#953; &#963; &#945; &#963; &#952; &#945; &#953;]. Better, as Rev., appoint. See on ch. <a href='B:510 3:20'>Act 3:20</a>. A minister and a witness. See on <a href='B:470 5:25'>Mat 5:25</a>; <a href='B:510 1:22'>Act 1:22</a>.


text:
Help of God [&#949; &#960; &#953; &#954; &#959; &#965; &#961; &#953; &#945; &#962; &#964; &#951; &#962; &#960; &#945; &#961; &#945; &#964; &#959; &#965; &#952; &#949; &#959; &#965;]. Lit., "help that is from God." The article defines the nature of the help more sharply than A. V. The word for help originally meant alliance.


text:
That Christ should suffer [&#949; &#953; &#960; &#945; &#952; &#951; &#964; &#959; &#962; &#959; &#967; &#961; &#953; &#963; &#964; &#959; &#962;]. Rather, if or whether the Messiah is liable to suffering. He expresses himself in a problematic form, because it was the point of debate among the Jews whether a suffering Messiah was to be believed in. They believed in a triumphant Messiah, and the doctrine of his sufferings was an obstacle to their receiving him as Messiah. Note the article, "the Christ," and see on <a href='B:470 1:1'>Mat 1:1</a>.


text:
Much learning doth make thee mad [&#964; &#945; &#960; &#959; &#955; &#955; &#945; &#963; &#949; &#947; &#961; &#945; &#956; &#956; &#945; &#964; &#945; &#949; &#953; &#962; &#956; &#945; &#957; &#953; &#945; &#957; &#960; &#949; &#961; &#953; &#964; &#961; &#949; &#960; &#949; &#953;]. The A. V. omits the article with much learning : "the much knowledge" with which thou art busied. Rev., "thy much learning." Doth make thee mad : literally, is turning thee to madness.


text:
Speak forth [&#945; &#960; &#959; &#966; &#952; &#949; &#947; &#947; &#959; &#956; &#945; &#953;]. See on ch. <a href='B:510 2:4'>Act 2:4</a>.


text:
Almost thou persuadest [&#949; &#957; &#959; &#955; &#953; &#947; &#969; &#956; &#949; &#960; &#949; &#953; &#952; &#949; &#953; &#962;]. Lit., in a little thou persuadest. The rendering almost must be rejected, being without sufficient authority. The phrase, in a little, is adverbial, and means in brief; summarily. We may supply pains or talk. "With little pains, or with a few words." The words are ironical, and the sense is, "You are trying to persuade me offhand to be a Christian." Thou persuadest [&#960; &#949; &#953; &#952; &#949; &#953; &#962;] is rather, thou art for persuading; thou attemptest to persuade; a force which both the present and the imperfect sometimes have. 29


text:
Almost and altogether [&#949; &#957; &#959; &#955; &#953; &#947; &#969; &#954; &#945; &#953; &#949; &#957; &#956; &#949; &#947; &#945; &#955; &#969;]. 30 Lit., in little and in great; i e., with little or with great pains.<p/>Were [&#947; &#949; &#957; &#949; &#963; &#952; &#945; &#953;]. Better, as Rev., might become. Agrippa's word, "to become a Christian," is repeated.<p/>Except these bonds. An exquisite touch of Christian courtesy.


text:
Sail [&#945; &#960; &#959; &#960; &#955; &#949; &#953; &#957;]. Lit., sail away.<p/>Band. See on <a href='B:480 14:16'>Mar 14:16</a>.


text:
Meaning to sail [&#956; &#949; &#955; &#955; &#959; &#957; &#964; &#949; &#962; &#960; &#955; &#949; &#953; &#957;]. This refers the intention to the voyagers; but the best texts read mellonti, agreeing with ploiw, ship; so that the correct rendering is, as Rev., a ship - which was about to sail.


text:
Touched [&#954; &#945; &#964; &#951; &#967; &#952; &#951; &#956; &#949; &#957;]. From kata, down, and agw, to lead or bring. To bring the ship down from deep water to the land. Opposed to ajnhxqhmen, put to sea (ver. 2); which is to bring the vessel up [&#945; &#957; &#945;] from the land to deep water. See on <a href='B:490 8:22'>Luk 8:22</a>. Touched is an inferential rendering. Landed would be quite as good. From Caesarea to Sidon, the distance was about seventy miles.<p/>Courteously [&#966; &#953; &#955; &#945; &#957; &#952; &#961; &#969; &#960; &#969; &#962;]. Only here in New Testament. Lit., in a man - loving way; humanely; kindly. Rev., kindly, better than courteously. Courteous, from court, expresses rather polish of manners than real kindness.<p/>To refresh himself [&#949; &#960; &#953; &#956; &#949; &#955; &#949; &#953; &#945; &#962; &#964; &#965; &#967; &#949; &#953; &#957;]. Lit., to receive care or attention.


text:
We sailed under [&#965; &#960; &#949; &#960; &#955; &#949; &#965; &#963; &#945; &#956; &#949; &#957;]. Rev., correctly, under the lee of : under the protection of the land.


text:
A ship of Alexandria. Employed in the immense corn trade between Italy and Egypt. See verse 38. The size of the vessel may be inferred from verse 37.


text:
Many [&#953; &#954; &#945; &#957; &#945; &#953; &#962;]. See on <a href='B:490 7:6'>Luk 7:6</a>.<p/>Scarce [&#956; &#959; &#955; &#953; &#962;]. Incorrect. Render, as Rev., with difficulty. See, also, hardly, in verse 8. The meaning is not that they had scarcely reached Cnidus when the wind became contrary, nor that they had come only as far as Cnidus in many days; but that they were retarded by contrary winds between Myra and Cnidus, a distance of about one hundred and thirty miles, which, with a favorable wind, they might have accomplished in a day. Such a contrary wind would have been the northwesterly, which prevails during the summer months in that part of the Archipelago.


text:
The Fast. The great day of atonement, called "the Fast" by way of eminence. It occurred about the end of September. Navigation was considered unsafe from the beginning of November until the middle of March.


text:
I perceive [&#952; &#949; &#969; &#961; &#969;]. As the result of careful observation. See on <a href='B:490 10:18'>Luk 10:18</a>.<p/>Hurt [&#965; &#946; &#961; &#949; &#969; &#962;]. The word literally means insolence, injury, and is used here metaphorically : insolence of the winds and waves, "like our 'sport' or 'riot ' of the elements" (Hackett). Some take it literally, with presumption, as indicating the folly of undertaking a voyage at that season; but the use of the word in verse 21 is decisive against this.<p/>Damage [&#950; &#951; &#956; &#953; &#945; &#962;]. Better, as Rev., loss. Hurt and damage (A. V.) is tautological. See on the kindred verb, notes on lose, <a href='B:470 16:26'>Mat 16:26</a>, and cast away, <a href='B:490 9:25'>Luk 9:25</a>.


text:
Master [&#954; &#965; &#946; &#949; &#961; &#957; &#951; &#964; &#951;]. Only here and <a href='B:730 13:17'>Rev 13:17</a>. Lit., the steersman.


text:
Not commodious [&#945; &#957; &#949; &#965; &#952; &#949; &#964; &#959; &#965;]. Lit., not well situated.<p/>Lieth toward the southwest and northwest [&#946; &#955; &#949; &#960; &#959; &#957; &#964; &#945; &#954; &#945; &#964; &#945; &#955; &#953; &#946; &#945; &#954; &#945; &#953; &#954; &#945; &#964; &#945; &#967; &#969; &#961; &#959; &#957;]. Instead of lieth, Rev., literally and correctly, renders looking. The difference between the Rev. and A. V., as to the points of the compass, turns on the rendering of the preposition kata The words southwest and northwest mean, literally, the southwest and northwest winds. According to the A. V., kata means toward, and has reference to the quarter from which these winds blow. According to the Rev., kata means down : "looking down the southwest and northwest winds," i e., in the direction toward which they blow, viz., northeast and southeast. This latter view assumes that Phenice and Lutro are the same, which is uncertain. For full discussion of the point, see Smith, "Voyage and Shipwreck of St. Paul;" Hackett, "Commentary on Acts;" Conybeare and Howson, "Life and Epistles of St. Paul."


text:
Loosing thence [&#945; &#961; &#945; &#957; &#964; &#949; &#962;]. Lit., having taken up. It is the nautical phrase for weighing anchor. So Rev.


text:
There arose against it [&#949; &#946; &#945; &#955; &#949; &#954; &#945; &#964; &#945; &#965; &#964; &#951; &#962;]. Against what? Some say, the island of Crete; in which case they would have been driven against the island, whereas we are told that they were driven away from it.<p/>Others, the ship. It is objected that the pronoun aujthv, it, is feminine, while the feminine noun for ship [&#957; &#945; &#965; &#962;] is not commonly used by Luke, but rather the neuter, ploion. I do not think this objection entitled to much weight. Luke is the only New Testament writer who uses nauv (see verse 41), though he uses it but once; and, as Hackett remarks, "it would be quite accidental which of the terms would shape the pronoun at this moment, as they were both so familiar." A third explanation refers the pronoun to the island of Crete, and renders, "there beat down from it." This is grammatical, and according to a well - known usage of the preposition. The verb ballw is also used intransitively in the sense of to fall; thus Homer (" Iliad, "11, 722), of a river falling into the sea. Compare <a href='B:480 4:37'>Mar 4:37</a> :" the waves beat [&#949; &#960; &#949; &#946; &#945; &#955; &#955; &#949; &#957;] into the ship; "and <a href='B:490 14:12'>Luk 14:12</a> :" the portion of goods that falleth [&#949; &#960; &#953; &#946; &#945; &#955; &#955; &#959; &#957;] to me. " The rendering of the Rev. is, therefore, well supported, and, on the whole, preferable : there beat down from it. It is also according to the analogy of the expression in <a href='B:490 8:23'>Luk 8:23</a>, there came down a storm. See note there, and on <a href='B:470 8:24'>Mat 8:24</a>.<p/>A tempestuous wind [&#945; &#957; &#949; &#956; &#959; &#962; &#964; &#965; &#966; &#969; &#957; &#953; &#954; &#959; &#962;]. Lit., a typhonic wind. The word tufwn means a typhoon, and the adjective formed from it means of the character of a typhoon.<p/>Euroclydon [&#949; &#965; &#961; &#959; &#954; &#955; &#965; &#948; &#969; &#957;]. The best texts read Eujrakulwn, Euraquilo : i e., between Eurus, "the E. S. E. wind," and Aquilo, "the north - wind, or, strictly, N. 1/3 E." Hence, E. N. E.


text:
Bear up [&#945; &#957; &#964; &#959; &#966; &#952; &#945; &#955; &#956; &#949; &#953; &#957;]. Only here in New Testament. From ajnti opposite, and ojfqalmov, the eye. Lit, to look the wind : in the eye. The ancient ships often had an eye painted on each side of the bow. To sail "into the eye of the wind" is a modern nautical phrase.<p/>We let her drive [&#949; &#960; &#953; &#948; &#959; &#957; &#964; &#949; &#962; &#949; &#966; &#949; &#961; &#959; &#956; &#949; &#952; &#945;]. Lit., having given up to it, we were born along.


text:
We had much work to come by the boat [&#956; &#959; &#955; &#953; &#962; &#953; &#963; &#967; &#965; &#963; &#945; &#956; &#949; &#957; &#960; &#949; &#961; &#953; &#954; &#961; &#945; &#964; &#949; &#953; &#962; &#947; &#949; &#957; &#949; &#963; &#952; &#945; &#953; &#964; &#951; &#962; &#963; &#954; &#945; &#966; &#951; &#962;]. Lit., we were with difficulty able to become masters of the boat : i e., to secure on deck the small boat which, in calm weather, was attached by a rope to the vessel's stern. Rev., we were able with difficulty to secure the boat. On with difficulty, see note on scarce, ver. 7.


text:
Helps [&#946; &#959; &#951; &#952; &#949; &#953; &#945; &#953; &#962;]. Any apparatus on hand for the purpose : ropes, chains, etc.<p/>Undergirding [&#965; &#960; &#959; &#950; &#969; &#957; &#957; &#965; &#957; &#964; &#949; &#962;]. In modern nautical language, frapping : passing cables or chains round the ship's hull in order to support her in a storm. Mr. Smith (" Voyage and Shipwreck of St. Paul ") cites the following from the account of the voyage of Captain George Back from the arctic regions in 1837 : "A length of the stream chain - cable was passed under the bottom of the ship four feet before the mizzen - mast, hove tight by the capstan, and finally immovably fixed to six ringbolts on the quarter - deck. The effect was at once manifest by a great diminution in the working of the parts already mentioned; and, in a less agreeable way, by impeding her rate of sailing."<p/>Quicksands [&#964; &#951; &#957; &#963; &#965; &#961; &#964; &#953; &#957;]. The rendering of the A. V. is too general. The word is a proper name, and has the article. There were two shoals of this name - the "Greater Syrtis" (Syrtis Major), and the "Smaller Syrtis" (Syrtis Minor). It was the former upon which they were in danger of being driven; a shallow on the African coast, between Tripoli and Barca, southwest of the island of Crete.<p/>Strake sail [&#967; &#945; &#955; &#945; &#963; &#945; &#957; &#964; &#949; &#962; &#964; &#959; &#963; &#954; &#949; &#965; &#959; &#962;]. Lit., as Rev., lowered the gear. See on goods, <a href='B:470 12:29'>Mat 12:29</a>. It is uncertain what is referred to here. To strike sail, it is urged, would be a sore way of running upon the Syrtis, which they were trying to avoid. It is probably better to understand it generally of the gear connected with the fair - weather sails. "Every ship situated as this one was, when preparing for a storm, sends down upon deck the 'top - hamper, ' or gear connected with the fair - weather sails, such as the topsails. A modern ship sends down top - gallant masts and yards; a cutter strikes her topmast when preparing for a gale" (Smith, "Voyage," etc.). The stormsails were probably set.


text:
Lightened [&#949; &#954; &#946; &#959; &#955; &#951; &#957; &#949; &#960; &#959; &#953; &#959; &#965; &#957; &#964; &#959;]. Lit., made a casting out. Rev., began to throw the freight overboard. Note the imperfect, began to throw. The whole cargo was not cast overboard : the wheat was reserved to the last extremity (ver. 38).


text:
Tackling [&#963; &#954; &#949; &#965; &#951; &#957;]. The word means equipment, furniture. The exact meaning here is uncertain. Some suppose it to refer to the main - yard; an immense spar which would require the united efforts of passengers and crew to throw overboard. It seems improbable, however, that they would have sacrificed so large a spar, which, in case of shipwreck, would support thirty or forty men in the water. The most generally received opinion is that it refers to the furniture of the ship - beds, tables, chests, etc.


text:
Hearkened [&#960; &#949; &#953; &#952; &#945; &#961; &#967; &#951; &#963; &#945; &#957; &#964; &#945; &#962;]. See on obey, ch. 5 29.<p/>Loosed [&#945; &#957; &#945; &#947; &#949; &#963; &#952; &#945; &#953;]. Rev., set sail. See on <a href='B:490 8:22'>Luk 8:22</a>.<p/>Harm [&#965; &#946; &#961; &#953; &#957;]. See on ver. 10.


text:
The angel. Rev., correctly, an angel. There is no article.<p/>Of God [&#964; &#959; &#965; &#952; &#949; &#959; &#965;]. Rev., correctly, supplies the article : "the God," added because Paul was addressing heathen, who would have understood by angel a messenger of the gods.


text:
Adria. The Adriatic Sea : embracing all that part of the Mediterranean lying south of Italy, east of Sicily, and west of Greece.<p/>Deemed [&#965; &#960; &#949; &#957; &#959; &#959; &#965; &#957;]. Better, as Rev., suspected or surmised.<p/>That they drew near to some country. Lit., that some land is drawing near to them.


text:
Under color [&#960; &#961; &#959; &#966; &#945; &#963; &#949; &#953;]. Lit., on pretense.<p/>Cast [&#949; &#954; &#964; &#949; &#953; &#957; &#949; &#953; &#957;]. Lit., to stretch out. The meaning is, to carry out an anchor to a distance from the prow by means of the small boat. Rev., lay out.


text:
While the day was coming on [&#945; &#967; &#961; &#953; &#948; &#949; &#959; &#965; &#949; &#956; &#949; &#955; &#955; &#949; &#957; &#951; &#956; &#949; &#961; &#945; &#947; &#953; &#957; &#949; &#963; &#952; &#945; &#953;]. Lit., until it should become day : in the interval between midnight and morning.


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Bay [&#954; &#959; &#955; &#960; &#959; &#957;]. See on bosom, <a href='B:490 6:38'>Luk 6:38</a>.<p/>Shore [&#945; &#953; &#947; &#953; &#945; &#955; &#959; &#957;]. See on <a href='B:470 13:2'>Mat 13:2</a>. Better, as Rev., beach.<p/>They were minded [&#949; &#946; &#959; &#965; &#955; &#949; &#965; &#963; &#945; &#957; &#964; &#959;]. Better, as Rev., took counsel. See on <a href='B:470 1:19'>Mat 1:19</a>.


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Taken up [&#960; &#949; &#961; &#953; &#949; &#955; &#959; &#957; &#964; &#949; &#962;]. Wrong. The word means to remove, and refers here to cutting the anchor - cables, or casting off, as Rev.<p/>Committed themselves [&#949; &#953; &#969; &#957;]. Wrong. The reference is to the anchors. Rev., correctly, left them in the sea.<p/>Rudder bands [&#950; &#949; &#965; &#954; &#964; &#951; &#961; &#953; &#945; &#962; &#964; &#969; &#957; &#960; &#951; &#948; &#945; &#955; &#953; &#969; &#957;]. Lit., the bands of the rudders. The larger ships had two rudders, like broad oars or paddles, joined together by a pole, and managed by one steersman. They could be pulled up and fastened with hands to the ship; as was done in this case, probably to avoid fouling the anchors when they were cast out of the stern. The bands were now loosened, in order that the ship might be driven forward.<p/>Mainsail [&#945; &#961; &#964; &#949; &#956; &#969; &#957; &#945;]. Only here in New Testament. Probably the foresail. So Rev.<p/>Made toward [&#954; &#945; &#964; &#949; &#953; &#967; &#959; &#957;]. Lit., held; bore down for.


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Barbarous people. From the Roman point of view, regarding all as barbarians who spoke neither Greek nor Latin. Not necessarily uncivilized. It is equivalent to foreigners.<p/>Compare <a href='B:520 1:14'>Rom 1:14</a>; <a href='B:530 14:11'>1Co 14:11</a>. The inhabitants of Malta were of Carthaginian descent. "Even in the present day the natives of Malta have a peculiar language, termed the Maltese, which has been proved to be essentially an Arabic dialect, with an admixture of Italian" (Gloag).<p/>No little [&#959; &#965; &#964; &#965; &#967; &#959; &#965; &#963; &#945; &#957;]. See on special, ch. 19 11. Rev., much better, "no common kindness."<p/>Kindness [&#966; &#953; &#955; &#945; &#957; &#952; &#961; &#969; &#960; &#953; &#945; &#957;]. See on the kindred adverb courteously, ch <a href='B:510 28:3'>Act 28:3</a>.<p/>Present rain [&#965; &#949; &#964; &#959; &#957; &#964; &#959; &#957; &#949; &#966; &#949; &#963; &#964; &#969; &#964; &#945;]. Lit., which was upon us, or had set in. No mention of rain occurs up to this point in the narrative of the shipwreck. The tempest may thus far have been unattended with rain, but it is hardly probable.


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Of sticks [&#966; &#961; &#965; &#947; &#945; &#957; &#969; &#957;]. Only here in New Testament. From ajpo to roast or parch. Hences dry sticks.<p/>Out of [&#949; &#954;]. The best texts read ajpo, by reason of.


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Justice [&#948; &#953; &#954; &#951;]. Personified.<p/>Suffereth not [&#959; &#965; &#954; &#949; &#953; &#945; &#963; &#949; &#957;]. The aorist tense : did not suffer. His death is regarded as fixed by the divine decree.


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The beast [&#964; &#959; &#952; &#951; &#961; &#953; &#959; &#957;]. Luke uses the word in the same way as the medical writers, who employed it to denote venomous serpents, and particularly the viper; so much so that an antidote, made chiefly from the flesh of vipers, was termed qhriakh. A curious bit of etymological history attaches to this latter word. From it came the Latin theriaca, of which our treacle [&#956; &#959; &#955; &#945; &#963; &#963; &#949; &#963;] is a corruption. Treacle, therefore, is originally a preparation of viper's flesh, and was used later of any antidote. Thus Coverdale's translation of <a href='B:300 8:22'>Jer 8:22</a> has, "There is no more treacle in Gilead." Gurnall (" Christian in Complete Armor ") says : "The saints ' experiences help them to a sovereign treacle made of the scorpion's own flesh (which they through Christ have slain), and that hath a virtue above all other to expel the venom of Satan's temptations from the heart." So Jeremy Taylor : "We kill the viper and make treacle of him."


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Swollen [&#960; &#953; &#956; &#960; &#961; &#945; &#963; &#952; &#945; &#953;]. Only here in New Testament. The usual medical word for inflammation.<p/>Looked [&#960; &#961; &#959; &#963; &#948; &#959; &#954; &#969; &#957; &#964; &#969; &#957;]. Occurring eleven times in Luke, and only five times in the rest of the New Testament. Frequent in medical writers, to denote expectation of the fatal result of illness.<p/>No harm [&#956; &#951; &#948; &#949; &#957; &#945; &#964; &#959; &#960; &#959; &#957;]. Lit., nothing out of place. The word atopov occurs three times in Luke, and only once elsewhere in the New Testament (<a href='B:600 3:2'>2Th 3:2</a> ). Used by physicians to denote something unusual in the symptoms of disease and also something fatal or deadly as here. Rev., nothing amiss. Compare <a href='B:490 23:41'>Luk 23:41</a>; and <a href='B:510 25:5'>Act 25:5</a>, where the best texts insert the word.<p/>Said [&#949; &#955; &#949; &#947; &#959; &#957;]. The imperfect, denoting current talk.<p/>A God. "Observe," says Bengel, "the fickleness of human reasoning. He is either an assassin, say they, or a God. So, at one time bulls, at another stones" (<a href='B:510 14:13'>Act 14:13</a>; <a href='B:510 14:19'>Act 14:19</a> ).


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The chief man [&#964; &#969; &#960; &#961; &#969; &#964; &#969;]. Official title, without reference to his rank and possessions. Though not occurring as the official designation of the governor of Malta in any ancient author, it has been found in two inscriptions discovered in the island.


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Sick [&#963; &#965; &#957; &#949; &#967; &#959; &#956; &#949; &#957; &#959; &#957;]. Lit., taken or holden. See on taken, <a href='B:490 4:38'>Luk 4:38</a>. Fever [&#960; &#965; &#961; &#949; &#964; &#959; &#953; &#962;]. Lit., fevers. This peculiarly medical use of the plural is confined to Luke in the New Testament. It denotes successive and varying attacks of fever.<p/>Bloody flux [&#948; &#965; &#963; &#949; &#957; &#964; &#949; &#961; &#953; &#945;]. Only here in New Testament. Our word dysentery is nearly a transcript of it. Hippocrates often speaks of the two complaints in combination.<p/>Healed [&#953; &#945; &#963; &#945; &#964; &#959;]. See on <a href='B:490 6:19'>Luk 6:19</a>.


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Honors [&#964; &#953; &#956; &#945; &#953; &#962;]. The word was applied to payments for professional services, and that fact may have influenced Luke in selecting it; but it is evidently not used in that sense here.


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Sign. Answering to the ship's name in modern times. It was the image of a God, a man, a beast, or of some other object, sculptured or painted on the prow. The figure of the guardian deity was affixed to the stern.<p/>Castor and Pollux. Known as the twin brothers and the Dioscuri, or sons of Jove. They were regarded as tutelary deities of sailors.


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I am bound [&#960; &#949; &#961; &#953; &#954; &#949; &#953; &#956; &#945; &#953;]. Lit., compassed.


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We desire [&#945; &#958; &#953; &#959; &#965; &#956; &#949; &#957;]. Rather, we think it fitting. Compare ch. 14 38. Sect. See on heresies, <a href='B:680 2:1'>2Pe 2:1</a>.


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Waxed gross. See on <a href='B:470 13:15'>Mat 13:15</a>.<p/>Their ears are dull of hearing. Lit., with their ears they heard heavily. Closed. See on <a href='B:470 13:15'>Mat 13:15</a>.


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Hired house [&#956; &#953; &#963; &#952; &#969; &#956; &#945; &#964; &#953;]. Probably different from the xenia, or lodging - place, where he resided for the first few days, perhaps as the guest of friends, though under custody, and where he received the Jews (ver. 23). :<a href='B:520 1'>Rom 1:0</a><p/>CHAPTER I<p/>Superscription (vers. 1, 2). Dr. Morison observes that the superscription is peerless for its wealth of theological idea.


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Paul [&#960; &#945; &#965; &#955; &#959; &#962;]. A transcript for the Latin paulus or paullus, meaning little. It was a favorite name among the Cilicians, and the nearest approach in sound to the Hebrew Saul. According to some, both names were borne by him in his childhood, Paulus being the one by which he was known among the Gentiles, and which was subsequently assumed by him to the exclusion of the other, in order to indicate his position as the friend and teacher of the Gentiles. The practice of adopting Gentile names may be traced through all the periods of Hebrew history. 12 Double names also, national and foreign, often occur in combination, as Belteshazzar - Daniel; Esther - Hadasa; thus Saul - Paulus.<p/>Others find in the name an expression of humility, according to Paul's declaration that he was "the least of the apostles" (<a href='B:530 14:9'>1Co 14:9</a> ). Others, an allusion to his diminutive stature; and others again think that he assumed the name out of compliment to Sergius Paulus, the deputy of Cyprus. Dean Howson, while rejecting this explanation, remarks : "We cannot believe it accidental that the words 'who is also called Paul, ' occur at this particular point of the inspired narrative. The heathen name rises to the surface at the moment when St. Paul visibly enters on his office as the apostle of the heathen. The Roman name is stereotyped at the moment when he converts the Roman governor."<p/>A servant [&#948; &#959; &#965; &#955; &#959; &#962;]. Lit., bond - servant or slave. Paul applies the term to himself, <a href='B:550 1:10'>Gal 1:10</a>; <a href='B:570 1:1'>Phi 1:1</a>; <a href='B:630 1:1'>Tit 1:1</a>; and frequently to express the relation of believers to Christ. The word involves the ideas of belonging to a master, and of service as a slave. The former is emphasized in Paul's use of the term, since Christian service, in his view, has no element of servility, but is the expression of love and of free choice. From this stand - point the idea of service coheres with those of freedom and of sonship. Compare <a href='B:530 7:22'>1Co 7:22</a>; <a href='B:550 4:7'>Gal 4:7</a>; <a href='B:560 6:6'>Eph 6:6</a>; <a href='B:570 1:16'>Phi 1:16</a>.<p/>On the other hand, believers belong to Christ by purchase (<a href='B:530 6:20'>1Co 6:20</a>; <a href='B:670 1:18'>1Pe 1:18</a>; <a href='B:560 1:7'>Eph 1:7</a> ), and own Him as absolute Master. It is a question whether the word contains any reference to official position. In favor of this it may be said that when employed in connection with the names of individuals, it is always applied to those who have some special work as teachers or ministers, and that most of such instances occur in the opening salutations of the apostolic letters. The meaning, in any case, must not be limited to the official sense.<p/>Called to be an apostle [&#954; &#955; &#951; &#964; &#959; &#962; &#945; &#960; &#959; &#963; &#964; &#959; &#955; &#959; &#962;]. As the previous phrase describes generally Paul's relation to Christ, this expression indicates it specifically. "Called to be an apostle" (A. V. and Rev.), signifies called to the office of an apostle. 13 Yet, as Dr. Morison observes, there is an ambiguity in the rendering, since he who is simply called to be an apostle may have his apostleship as yet only in the future. The Greek indicates that the writer was actually in the apostolate - a called apostle. Godet, "an apostle by way of call."<p/>Separated unto the gospel of God (ajfwrismenov eijv eujaggelion Qeou). Characterizing the preceding phrase more precisely : definitely separated from the rest of mankind. Compare <a href='B:550 1:15'>Gal 1:15</a>, and "chosen vessel," <a href='B:510 9:15'>Act 9:15</a>. The verb means "to mark off [&#945; &#960; &#959;] from others by a boundary [&#959; &#961; &#959; &#962;]." It is used of the final separation of the righteous from the wicked (<a href='B:470 13:49'>Mat 13:49</a>; <a href='B:470 25:32'>Mat 25:32</a> ); of the separation of the disciples from the world (<a href='B:490 6:22'>Luk 6:22</a> ); and of the setting apart of apostles to special functions (<a href='B:510 13:2'>Act 13:2</a> ). Gospel is an exception to the almost invariable usage, in being without the article (compare <a href='B:730 14:6'>Rev 14:6</a> ); since Paul considers the Gospel rather as to its quality - good news from God - than as the definite proclamation of Jesus Christ as a Savior. The defining elements are added subsequently in vers. 3, 4. Not the preaching of the Gospel, but; the message itself is meant. For Gospel, see on superscription of Matthew.


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Had promised afore [&#960; &#961; &#959; &#949; &#960; &#951; &#947; &#947; &#949; &#953; &#955; &#945; &#964; &#959;]. Only here in the New Testament. Rev., He promised afore. Paul's Old Testament training is manifest. Naturally, in beginning the more precise description of the new revelation, he refers first to its connection with ancient prophecy. The verb ejpaggellomai; means more than to proclaim. It occurs frequently, and always in the sense of profess or promise. See <a href='B:480 14:11'>Mar 14:11</a>; <a href='B:510 7:5'>Act 7:5</a>; <a href='B:610 2:10'>1Ti 2:10</a>; <a href='B:610 6:21'>1Ti 6:21</a>.<p/>Prophets. Not limited to the prophets proper, but including all who, in the Old Testament, have prophesied the Gospel - Moses, David, etc. Compare <a href='B:650 1:1'>Heb 1:1</a>.<p/>In the holy scriptures [&#949; &#957; &#947; &#961; &#945; &#966; &#945; &#953; &#962; &#945; &#947; &#953; &#945; &#953; &#962;]. Or, more strictly, in holy writings. The scriptures would require the article. See on <a href='B:500 5:47'>Joh 5:47</a>; <a href='B:500 2:22'>Joh 2:22</a>. Here again the absence of the article denotes the qualitative character of the phrase - books which are holy as conveying God's revelations. On agiov holy, see on <a href='B:510 26:10'>Act 26:10</a>. This is the only passage in which it is applied to scriptures.


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Concerning His son. Connect with promised afore. Christ is the great personal object to which the promise referred.


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Declared [&#959; &#961; &#953; &#963; &#952; &#949; &#957; &#964; &#959; &#962;]. Rev., in margin, determined. The same verb as in the compound separated in ver. 1 Bengel says that it expresses more than "separated," since one of a number is separated, but only one is defined or declared. Compare <a href='B:510 10:42'>Act 10:42</a>; <a href='B:510 17:31'>Act 17:31</a> It means to designate one for something, to nominate, to instate. There is an antithesis between born (ver. 3) and declared. As respected Christ's earthly descent, He was born like other men. As respected His divine essence, He was declared. The idea is that of Christ's instatement or establishment in the rank and dignity of His divine sonship with a view to the conviction of men. This was required by His previous humiliation, and was accomplished by His resurrection, which not only manifested or demonstrated what He was, but wrought a real transformation in His mode of being. Compare <a href='B:510 2:36'>Act 2:36</a>; "God made," etc.<p/>With power [&#949; &#957; &#948; &#965; &#957; &#945; &#956; &#949; &#953;]. Lit., in power. Construe with was declared. He was declared or instated mightily; in a striking, triumphant manner, through His resurrection.<p/>Spirit of holiness. In contrast with according to the flesh. The reference is not to the Holy Spirit, who is nowhere designated by this phrase, but to the spirit of Christ as the seat of the divine nature belonging to His person. As God is spirit, the divine nature of Christ is spirit, and its characteristic quality is holiness.<p/>Resurrection from the dead [&#945; &#957; &#945; &#963; &#964; &#945; &#963; &#949; &#969; &#962; &#957; &#949; &#954; &#961; &#969; &#957;]. Wrong, since this would require the preposition ejk from. Rev., correctly, of the dead Though this resurrection is here represented as actually realized in one individual only, the phrase, as everywhere in the New Testament, signifies the resurrection of the dead absolutely and generically - of all the dead, as exemplified, included, and involved in the resurrection of Christ. See on <a href='B:570 3:11'>Phi 3:11</a>


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We have received [&#949; &#955; &#945; &#946; &#959; &#956; &#949; &#957;]. Aorist tense. Rev., we received. The categorical plural, referring to Paul, and not including the other apostles, since the succeeding phrase, among all the nations, points to himself alone as the apostle to the Gentiles Grace and apostleship. Grace, the general gift bestowed on all believers : apostleship, the special manifestation of grace to Paul. The connecting kai and, has the force of and in particular. Compare ch. 14 15, 16.<p/>For obedience to the faith [&#949; &#953; &#962; &#965; &#960; &#945; &#954; &#959; &#951; &#957; &#960; &#953; &#963; &#964; &#949; &#969; &#962;]. Rev., unto obedience of faith. Unto marks the object of the grace and apostleship : in order to bring about. Obedience of faith is the obedience which characterizes and proceeds from faith.<p/>Nations [&#949; &#952; &#957; &#949; &#963; &#953; &#957;]. Or Gentiles. Not geographically, contrasting the inhabitants of the world, Jew and Gentile, with the Jews strictly so called, dwelling in Palestine, but Gentiles distinctively, for whom Paul's apostleship was specially instituted. See on <a href='B:490 2:32'>Luk 2:32</a>, and compare on <a href='B:670 2:9'>1Pe 2:9</a>.


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In Rome [&#949; &#957; &#961; &#969; &#956; &#951;]. The words are omitted in a MS. Of the tenth or eleventh century, and in a cursive 14 of the eleventh or twelfth. The words ejn Efesw in Ephesus, are also omitted from <a href='B:560 1:1'>Eph 1:1</a>, by two of the oldest MSS. On which fact has arisen the theory that the Ephesian Epistle was encyclical, or addressed to a circle of churches, and not merely to the church at Ephesus. This theory has been very widely received. With this has been combined the omission of in Rome from the Roman Epistle, and the attempt has been made to show that the Roman Epistle was likewise encyclical, and was sent to Ephesus, Thessalonica, and possibly to some other churches. Archdeacon Farrar advocates this view in "The Expositon," first ser., 9, 211; and also in his "Life and Work of Paul," 2, 170. This theory is used to defend the view which places the doxology of <a href='B:510 16:25-27'>Act 16:25-27</a> at the end of ch. 14. See note there.<p/>Called to be saints [&#954; &#955; &#951; &#964; &#959; &#953; &#962; &#945; &#947; &#953; &#959; &#953; &#962;]. Or, saints by way of call. See on called to be an apostle, ver. 1. It is asserted that they are what they are called. The term agioi saints is applied to Christians in three senses in the New Testament. 1, As members of a visible and local community (<a href='B:510 9:32'>Act 9:32</a>; <a href='B:510 9:41'>Act 9:41</a>; <a href='B:510 26:10'>Act 26:10</a> ); 2, as members of a spiritual community (<a href='B:530 1:2'>1Co 1:2</a>; <a href='B:580 3:12'>Col 3:12</a> ); 3, as individually holy (<a href='B:560 1:18'>Eph 1:18</a>; <a href='B:580 1:12'>Col 1:12</a>; <a href='B:730 13:10'>Rev 13:10</a> ).


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First [&#960; &#961; &#969; &#964; &#959; &#957; &#956; &#949; &#957;]. Not above all, but in the first place. The form of the phrase leads us to expect a succeeding clause introduced by secondly or next; but this is omitted in the fullness and rapidity of Paul's thought, which so often makes him negligent of the balance of his clauses.<p/>Through Jesus Christ. As the medium of his thanksgiving : "As one who is present to his grateful thoughts; in so far, namely, as that for which he thanks God is vividly perceived and felt by him to have been brought about through Christ." Compare <a href='B:520 7:25'>Rom 7:25</a>; <a href='B:580 3:17'>Col 3:17</a>; <a href='B:560 5:20'>Eph 5:20</a>. In penitence and in thanksgiving alike, Jesus Christ is the one mediator through whom we have access to God.<p/>For you all [&#960; &#949; &#961; &#953; &#960; &#945; &#957; &#964; &#969; &#957; &#965; &#956; &#969; &#957;]. The preposition means rather concerning, about.<p/>Is proclaimed [&#954; &#945; &#964; &#945; &#947; &#947; &#949; &#955; &#955; &#949; &#964; &#945; &#953;]. The different compounds of the simple verb ajggellw to announce, are interesting. The simple verb occurs only at <a href='B:500 20:18'>Joh 20:18</a>; <a href='B:500 20:15'>Joh 20:15</a> Anaggellein is to report with the additional idea of bringing tidings up to or back to the person receiving them. So <a href='B:500 5:15'>Joh 5:15</a>. The impotent man brought back information to the Jews. Compare <a href='B:480 5:14'>Mar 5:14</a>. So Christ will send the Comforter, and He will bring back to the disciples tidings of things to come. <a href='B:500 16:13-15'>Joh 16:13-15</a>. See <a href='B:510 14:27'>Act 14:27</a>; <a href='B:540 7:7'>2Co 7:7</a>; <a href='B:670 1:12'>1Pe 1:12</a>.<p/>Apaggellein is to announce with a reference to the source from [&#945; &#960; &#959;] which the message comes So <a href='B:470 2:8'>Mat 2:8</a>; <a href='B:510 12:14'>Act 12:14</a>. Compare <a href='B:490 7:22'>Luk 7:22</a>; <a href='B:490 8:34'>Luk 8:34</a>; <a href='B:510 5:22'>Act 5:22</a>.<p/>Kataggellein is to proclaim with authority, as commissioned to spread the tidings throughout, down among those that hear them, with the included idea of celebrating or commending. So here. Compare <a href='B:510 16:21'>Act 16:21</a>; <a href='B:510 17:3'>Act 17:3</a>. Thus in ajnaggellein the recipient of the news is contemplated; in ajpaggellein the source; in kataggellein the relation of the bearer and hearer of the message. The first is found mostly in John, Mark, and Acts; the second in the Synoptists and Acts; the third only. in the Acts and Paul.<p/>Throughout the whole world. Hyperbolical, but according with the position of the metropolitan church. Compare <a href='B:590 1:8'>1Th 1:8</a>.


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I serve [&#955; &#945; &#964; &#961; &#949; &#965; &#969;]. See on <a href='B:490 1:74'>Luk 1:74</a>. The word was used in a special sense to denote the service rendered to Jehovah by the Israelites as His peculiar people. See <a href='B:520 9:4'>Rom 9:4</a>; <a href='B:510 26:7'>Act 26:7</a>. Compare <a href='B:650 9:1'>Heb 9:1</a>; <a href='B:650 9:6'>Heb 9:6</a>. As in his Philippian letter, Paul here appropriates the Jewish word for the spiritual Christian service. See on <a href='B:570 3:3'>Phi 3:3</a>.


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I might have a prosperous journey [&#949; &#965; &#959; &#948; &#969; &#952; &#951; &#963; &#959; &#956; &#945; &#953;]. Rev., I may be prospered. The A. V. brings out the etymological force of the word. See on <a href='B:710 1:2'>3Jn 1:2</a>.


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Some spiritual gift [&#964; &#953; &#967; &#945; &#961; &#953; &#963; &#956; &#945;]. Note the modesty in some. Carisma is a gift of grace [&#967; &#945; &#961; &#953; &#962;] a favor received without merit on the recipient's part. Paul uses it both in this ordinary sense (ch. <a href='B:510 5:15'>Act 5:15</a>; <a href='B:510 5:16'>Act 5:16</a>; <a href='B:510 6:23'>Act 6:23</a> ), and in a special, technical sense, denoting extraordinary powers bestowed upon individuals by the Holy Spirit, such as gifts of healing, speaking with tongues, prophecy, etc. See <a href='B:520 12:6'>Rom 12:6</a>; <a href='B:530 1:7'>1Co 1:7</a>; <a href='B:530 12:4'>1Co 12:4</a>; <a href='B:530 12:31'>1Co 12:31</a>; <a href='B:670 4:10'>1Pe 4:10</a>. In <a href='B:610 4:14'>1Ti 4:14</a>; <a href='B:620 1:6'>2Ti 1:6</a>, it is used of the sum of the powers requisite for the discharge of the office of an evangelist.<p/>To the end ye may be established [&#949; &#953; &#962; &#964; &#959; &#963; &#964; &#951; &#961; &#953; &#967; &#952; &#951; &#957; &#945; &#953; &#965; &#956; &#945; &#962;]. Not that I may establish you. The modest use of the passive leaves out of view Paul's personal part. For established, see on <a href='B:490 22:32'>Luk 22:32</a>; <a href='B:670 5:10'>1Pe 5:10</a>. The word shows that he had in view their christian character no less than their instruction in doctrine.


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That is [&#964; &#959; &#965; &#959; &#965; &#948; &#949; &#949; &#963; &#964; &#953; &#957;]. The A. V. and Rev. omit de however, thus losing an important shade of meaning. That is is not merely an explanatory repetition of the preceding phrase, but modifies the idea contained in it. It is a modest and delicate explanation, by which Paul guards himself against the possible appearance of underestimating the christian standpoint of his readers, to whom he was still, personally, a stranger. Hence he would say : "I desire to impart some spiritual gift that you may be strengthened, not that I would imply a reproach of weakness or instability; but that I desire for you the strengthening of which I stand in need along with you, and which I hope may be wrought in us both by our personal intercourse and our mutual faith."


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I would not have you ignorant. An emphatic expression calling special attention to what follows. Compare <a href='B:530 10:1'>1Co 10:1</a>; <a href='B:590 4:13'>1Th 4:13</a>.<p/>Have some fruit [&#964; &#953; &#957; &#945; &#954; &#945; &#961; &#960; &#959; &#957; &#963; &#967; &#969;]. the phrase, compare ch. 6 22. A metaphorical statement of what is stated literally in ver. 11. Not equivalent to bear fruit, but to gather as a harvest. Compare <a href='B:500 4:36'>Joh 4:36</a>; <a href='B:570 1:22'>Phi 1:22</a>; <a href='B:580 1:6'>Col 1:6</a>. Fruit is a favorite metaphor with Paul. He uses it in both a good and a bad sense. See <a href='B:520 7:4'>Rom 7:4</a>; <a href='B:520 7:5'>Rom 7:5</a>; <a href='B:520 6:22'>Rom 6:22</a>; <a href='B:550 5:22'>Gal 5:22</a>.


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Debtor [&#959; &#966; &#949; &#953; &#955; &#949; &#964; &#951; &#962;]. All men, without distinction of nation or culture, are Paul's creditors, "He owes them his life, his person, in virtue of the grace bestowed upon him, and of the office which he has received." (Godet).<p/>Greeks - Barbarians. Gentiles without distinction. Paul takes the conventional Greek division of all mankind into Greeks and non - Greeks. See on <a href='B:510 6:1'>Act 6:1</a>. The question whether he includes the Romans among the Greeks or the Barbarians, is irrelevant.


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To you also that are in Rome. To you refers to the christian Church, not to the population generally. In every verse, from 6 to 13, uJmeiv you refers to the Church.


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For [&#947; &#945; &#961;]. Marking the transition from the introduction to the treatise. "I am ready to preach at Rome, for, though I might seem to be deterred by the contempt in which the Gospel is held, and by the prospect of my own humiliation as its preacher, I am not ashamed of it." The transition occupies vers. 16, 17.<p/>The Gospel. Omit of Christ.<p/>Power [&#948; &#965; &#957; &#945; &#956; &#953; &#962;]. Not merely a powerful means in God's hands, but in itself a divine energy.<p/>First. Not principally, nor in preference to the Greek; but first in point of time. Compare <a href='B:500 4:22'>Joh 4:22</a>; <a href='B:520 3:1'>Rom 3:1</a>; <a href='B:520 9:1'>Rom 9:1</a>; <a href='B:470 14:24'>Mat 14:24</a>.


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For therein is the righteousness of God revealed [&#948; &#953; &#954; &#945; &#953; &#959; &#963; &#965; &#957; &#951; &#947; &#945; &#961; &#952; &#949; &#959; &#965; &#949; &#957; &#945; &#965; &#964; &#969; &#945; &#960; &#959; &#954; &#945; &#955; &#965; &#960; &#964; &#949; &#964; &#945; &#953;]. Rev., more correctly, therein is revealed a righteousness of God. The absence of the article denotes that a peculiar kind of righteousness is meant. This statement contains the subject of the epistle : Righteousness is by faith. The subject is not stated formally nor independently, but as a proof that the Gospel is a power, etc. This word dikaiosunh righteousness, and its kindred words dikaiov righteous, and dikaiow to make righteous, play so important a part in this epistle that it is desirable to fix their meaning as accurately as possible.<p/>CLASSICAL USAGE.<p/>In the Greek classics there appears an eternal, divine, unwritten principle of right, dwelling in the human consciousness, shaping both the physical and the moral ordering of the world, and personified as Themis [&#952; &#949; &#956; &#953; &#962;]. This word is used as a common noun in the phrase qemiv ejsti it is right (fundamentally and eternally), like the Latin fas est. Thus Homer, of Penelope mourning for Ulysses, qemiv ejsti gunaikov it is the sacred obligation of the wife (founded in her natural relation to her husband, ordained of heaven) to mourn (" Odyssey, " 14, 130). So Antigone appeals to the unwritten law against the barbarity of refusing burial to her brother.<p/>"Nor did I deem thy edicts strong enough, That thou, a mortal man, shouldst overpass The unwritten laws of God that know not change." SOPHOCLES, "Antigone," 453 - 455.<p/>See, also, "Odyssey," 14, 91; Aristophanes, "Clouds," 140; "Antigone," 880.<p/>This divine ordering requires that men should be shown or pointed to that which is according to it - a definite circle of duties and obligations which constitute right [&#948; &#953; &#954; &#951;]. 16 Thus what is dikaiov righteous, is properly the expression of the eternal Themis. While dikh and qemiv are not to be distinguished as human and divine, dikh has a more distinctively human, personal character, and comes into sharper definition. It introduces the distinction between absolute right and power. It imposes the recognition of a moral principle over against an absolutely constraining natural force. The conception of dikh is strongly moral. 17 Dikaiov is right; dikaiosunh is rightness as characterizing the entire being of man. There is a religious background to the pagan conception. In the Homeric poems morality stands in a relation, loose and undeveloped indeed, but none the less real, to religion. This appears in the use of the oath in compacts; in the fear of the wrath of heaven for omission of sacrifices; in regarding refusal of hospitality as an offense against Zeus, the patron of strangers and suppliants. Certain tribes which are fierce and uncivilized are nevertheless described as dikaioi righteous. "The characteristic stand - point of the Homeric ethics is that the spheres of law, of morals, and of religion are by no means separate, but lie side by side in undeveloped unity." [&#957; &#945; &#947; &#949; &#955; &#963; &#946; &#945; &#967; &#951;].<p/>In later Greek literature this conception advances, in some instances, far toward the christian ideal; as in the fourth book of Plato's "Laws," where he asserts that God holds in His hand the beginning, middle, and end of all things; that justice always follows Him, and punishes those who fall short of His laws. Those who would be dear to God must be like Him. Without holiness no man is accepted of God.<p/>Nevertheless, however clearly the religious background and sanction of morality may be recognized, it is apparent that the basis of right is found, very largely, in established social usage. The word ethics points first to what is established by custom. While with Mr. Grote we must admit the peculiar emphasis on the individual in the Homeric poems, we cannot help observing a certain influence of social sentiment on morals. While there are cases like the suitors, Paris and Helen, where public opinion imposes no moral check, there are others where the force of public opinion is clearly visible, such as Penelope and Nausicaa. The Homeric view of homicide reveals no relation between moral sentiment and divine enactment. Murder is a breach of social law, a private and civil wrong, entailing no loss of character. Its penalty is a satisfaction to the feelings of friends, or a compensation for lost services.<p/>Later, we find this social aspect of morality even more strongly emphasized. "The city becomes the central and paramount source of obligation. The great, impersonal authority called 'the Laws ' stands out separately, both as guide and sanction, distinct from religious duty or private sympathy" (Grote). Socrates is charged with impiety because he does not believe in the gods of the state, and Socrates himself agrees that that man does right who obeys what the citizens have agreed should be done, and who refrains from what they forbid. 18 The social basis of righteousness also appears in the frequent contrast between dikh and bia, right and force. A violation of right is that which forces its way over the social sanction. The social conception of dikaiov is not lost, even when the idea is so apprehended as to border on the christian love of one's neighbor. There is a wrong toward the gods, but every wrong is not in itself such. The inner, personal relation to deity, the absolute and constraining appeal of divine character and law to conscience, the view of duty as one's right, and of personal right as something to be surrendered to the paramount claim of love - all these elements which distinguish the christian conception of righteousness - are thus in sharp contrast with a righteousness dictated by social claims which limit the individual desire or preference, but which leave untouched the tenacity of personal right, and place obligation behind legitimacy. 19 It is desirable that the classical usage of these terms should be understood, in order to throw into sharper relief the Biblical usage, according to which God is the absolute and final standard of right, and every wrong is a sin against God (<a href='B:230 51:4'>Psa 51:4</a> ). Each man stands in direct and primary relation to the holy God as He is by the law of His own nature. Righteousness is union with God in character. To the Greek mind of the legendary age such a conception is both strange and essentially impossible, since the Greek divinity is only the Greek man exaggerated in his virtues and vices alike. According to the christian ideal, righteousness is character, and the norm of character is likeness to God. This idea includes all the social aspects of right. Love and duty toward God involve love and duty to the neighbor. Here must be noted a peculiar usage of dikaiov righteous, and dikaiosunh righteousness, in the Septuagint. They are at times interchanged with ejlehmosunh mercy, and eleov kindness. The Hebrew chesed kindness, though usually rendered by eleov, is nine times translated by dikaiosunh righteousness, and once by dikaiov righteous. The Hebrew tsedakah, usually rendered by dikaiosunh, is nine times translated by ejlehmosunh mercy, and three times by eleov kindness. Compare the Heb. and Sept. at <a href='B:50 6:25'>Deu 6:25</a>; <a href='B:50 24:13'>Deu 24:13</a> (15); <a href='B:10 19:19'>Gen 19:19</a>; <a href='B:10 24:27'>Gen 24:27</a>. This usage throws light on the reading dikaiosunhn, Rev., righteousness (kindness ?), instead of ejlehmosunhn mercy, A. V., alms, <a href='B:470 6:1'>Mat 6:1</a>. Mr. Hatch (" Essays in Biblical Greek ") says that the meaning kindness is so clear in this passage that scribes, who were unaware of its existence, altered the text. He also thinks that this meaning gives a better sense than any other to <a href='B:470 1:19'>Mat 1:19</a> "Joseph, being a kindly (dikaiov, A. V., just) man." 20<p/>1. In the New Testament dikaiov is used both of God and of Christ. Of God, <a href='B:690 1:9'>1Jn 1:9</a>; <a href='B:500 17:25'>Joh 17:25</a>; <a href='B:730 16:5'>Rev 16:5</a>; <a href='B:520 3:26'>Rom 3:26</a>. Of Christ, <a href='B:690 2:1'>1Jn 2:1</a>; <a href='B:690 3:7'>1Jn 3:7</a>; <a href='B:510 3:14'>Act 3:14</a>; <a href='B:510 7:52'>Act 7:52</a>; <a href='B:510 22:14'>Act 22:14</a>. In these passages the word characterizes God and Christ either in their essential quality or in their action; either as righteous according to the eternal norm of divine holiness (<a href='B:500 17:25'>Joh 17:25</a>; <a href='B:690 3:7'>1Jn 3:7</a>; <a href='B:520 3:26'>Rom 3:26</a> ), or as holiness passes into righteous dealing with men (<a href='B:690 1:9'>1Jn 1:9</a> ).<p/>2. Dikaiov is used of men, denoting their normal relation to the will and judgment of God. Hence it means virtuous upright, pure in life, correct in thinking and feeling. It stands opposed to ajnomia lawlessness; aJmartia sin; ajkaqarsia impurity, a contrast wanting in classical usage, where the conception of sin is vague. See <a href='B:520 6:13'>Rom 6:13</a>; <a href='B:520 6:16'>Rom 6:16</a>; <a href='B:520 6:18'>Rom 6:18</a>; <a href='B:520 6:20'>Rom 6:20</a>; <a href='B:520 8:10'>Rom 8:10</a>; <a href='B:540 6:7'>2Co 6:7</a>; <a href='B:540 6:14'>2Co 6:14</a>; <a href='B:560 5:9'>Eph 5:9</a>; <a href='B:560 6:14'>Eph 6:14</a>; <a href='B:570 1:11'>Phi 1:11</a>; <a href='B:660 3:18'>Jas 3:18</a>. Where dikaiosunh righteousness, is joined with oJsiothv holiness (<a href='B:490 1:75'>Luk 1:75</a>; <a href='B:560 4:24'>Eph 4:24</a> ), it denotes right conduct toward men, as holiness denotes piety toward God. It appears in the wider sense of answering to the demands of God in general, <a href='B:470 13:17'>Mat 13:17</a>; <a href='B:470 10:41'>Mat 10:41</a>; <a href='B:470 23:29'>Mat 23:29</a>; <a href='B:510 10:22'>Act 10:22</a>; <a href='B:510 10:35'>Act 10:35</a>; and in the narrower sense of perfectly answering the divine demands, guiltless. So of Christ, <a href='B:510 3:14'>Act 3:14</a>; <a href='B:670 3:18'>1Pe 3:18</a>; <a href='B:690 2:1'>1Jn 2:1</a>.<p/>3. It is found in the classical sense of it is right, <a href='B:570 1:7'>Phi 1:7</a>, or that which is right, <a href='B:580 4:1'>Col 4:1</a>. This, however, is included within the Christian conception.<p/>Dikaiosunh righteousness, is therefore that which fulfills the claims of dikh right. "It is the state commanded by God and standing the test of His judgment; the character and acts of a man approved of Him, in virtue of which the man corresponds with Him and His will as His ideal and standard" [&#967; &#961; &#949; &#956; &#949; &#961;].<p/>The medium of this righteousness is faith. Faith is said to be counted or reckoned for righteousness; i e., righteousness is ascribed to it or recognized in it. <a href='B:520 4:3'>Rom 4:3</a>; <a href='B:520 4:6'>Rom 4:6</a>; <a href='B:520 4:9'>Rom 4:9</a>; <a href='B:520 4:22'>Rom 4:22</a>; <a href='B:550 3:6'>Gal 3:6</a>; <a href='B:660 2:23'>Jas 2:23</a>. In this verse the righteousness revealed in the Gospel is described as a righteousness of God. This does not mean righteousness as an attribute of God, as in ch. 3 5; but righteousness as bestowed on man by God. The state of the justified man is due to God. The righteousness which becomes his is that which God declares to be righteousness and ascribes to him. Righteousness thus expresses the relation of being right into which God puts the man who believes. See further, on justified, ch. 2 13. Is revealed [&#945; &#960; &#959; &#954; &#945; &#955; &#965; &#960; &#964; &#949; &#964; &#945; &#953;]. Emphasizing the peculiar sense in which "righteousness" is used here. Righteousness as an attribute of God was revealed before the Gospel. Righteousness in this sense is a matter of special revelation through the Gospel. The present tense describes the Gospel in its continuous proclamation : is being revealed.<p/>From faith to faith [&#949; &#954; &#960; &#953; &#963; &#964; &#949; &#969; &#962; &#949; &#953; &#962; &#960; &#953; &#963; &#964; &#953; &#957;]. Rev., by faith unto faith. According to the A. V. the idea is that of progress in faith itself; either from Old to New Testament faith, or, in the individual, from a lower to a higher degree of faith; and this idea, I think, must be held here, although it is true that it is introduced secondarily, since Paul is dealing principally with the truth that righteousness is by faith. We may rightly say that the revealed righteousness of God is unto faith, in the sense of with a view to produce faith; but we may also say that faith is a progressive principle; that the aim of God's justifying righteousness is life, and that the just lives by his faith (<a href='B:550 2:20'>Gal 2:20</a> ), and enters into "more abundant" life with the development of his faith. Compare <a href='B:540 2:16'>2Co 2:16</a>; <a href='B:540 3:18'>2Co 3:18</a>; <a href='B:540 4:17'>2Co 4:17</a>; <a href='B:520 6:19'>Rom 6:19</a>; and the phrase, justification of life, <a href='B:520 5:18'>Rom 5:18</a>.<p/>THE BEGINNING OF THE DISCUSSION.


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For. All men require this mode of justification, for all men are sinners, and therefore exposed to God's wrath.<p/>The wrath of God [&#959; &#961; &#947; &#951; &#952; &#949; &#959; &#965;]. Not punishment, but the personal emotion. See on <a href='B:500 3:36'>Joh 3:36</a>.<p/>Ungodliness and unrighteousness [&#945; &#963; &#949; &#946; &#949; &#953; &#945; &#957; &#954; &#945; &#953; &#945; &#948; &#953; &#954; &#953; &#945; &#957;].<p/>Irreligiousness and immorality. See on godliness, <a href='B:680 1:3'>2Pe 1:3</a>; also <a href='B:680 2:13'>2Pe 2:13</a>.<p/>Hold [&#954; &#945; &#964; &#949; &#967; &#959; &#957; &#964; &#969; &#957;]. Not possess : compare ver. 21. Rev., correctly, hold down; i e., hinder or i. Compare <a href='B:600 2:6'>2Th 2:6</a>; <a href='B:600 2:7'>2Th 2:7</a>; <a href='B:490 4:42'>Luk 4:42</a>.<p/>The truth. Divine truth generally, as apparent in all God's self - revelations.


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That which may be known [&#964; &#959; &#947; &#957; &#969; &#963; &#964; &#959; &#957;]. So A. V. and Rev., as equivalent to that which is knowable. But that which is knowable was not revealed to the heathen. If it was, what need of a revelation? Better, that which is known, the universal sense in the New Testament, signifying the universal objective knowledge of God as the Creator, which is, more or less, in all men.<p/>In them. In their heart and conscience. The emphasis should be on in. Thus the apparent tautology - what is known is manifest - disappears.


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The invisible things of Him. The attributes which constitute God's nature, afterward defined as "His eternal power and divinity." From the creation [&#945; &#960; &#959;]. From the time of. Rev., since.<p/>Are clearly seen [&#954; &#945; &#952; &#959; &#961; &#945; &#964; &#945; &#953;]. We have here an oxymoron, literally a pointedly foolish saying; a saying which is impressive or witty through sheer contradiction or paradox. Invisible things are clearly visible. See on <a href='B:510 5:41'>Act 5:41</a>. Illustrations are sometimes furnished by single words, as glukupikrov bittersweet; qrasudeilov a bold coward. In English compare Shakespeare :<p/>"Dove - feathered raven, fiend angelical; Beautiful tyrant, wolfish - ravening lamb."<p/>Spenser :<p/>"Glad of such luck, the luckless lucky maid."<p/>Godhead [&#952; &#949; &#953; &#959; &#964; &#951; &#962;]. Rev., better, divinity. Godhead expresses deity [&#952; &#949; &#959; &#964; &#951; &#962;]. qeiothv is godhood, not godhead. It signifies the sum - total of the divine attributes.<p/>So that they are [&#949; &#953; &#962; &#964; &#959; &#949; &#953; &#957; &#945; &#953;]. The A. V. expresses result; but the sense is rather purpose. The revelation of God's power and divinity is given, so that, if, after being enlightened, they fall into sin, they may be without defense.<p/>Without excuse [&#945; &#957; &#945; &#960; &#959; &#955; &#959; &#947; &#951; &#964; &#959; &#965; &#962;]. See on answer, <a href='B:670 3:15'>1Pe 3:15</a>. Only here and ch. 2 1.


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Knowing - glorified not. "I think it may be proved from facts that any given people, down to the lowest savages, has at any period of its life known far more than it has done : known quite enough to have enabled it to have got on comfortably, thriven and developed, if it had only done what no man does, all that it knew it ought to do and could do" (Charles Kingsley, " The Roman and the Teuton ").<p/>Became vain [&#949; &#956; &#945; &#964; &#945; &#953; &#969; &#952; &#951; &#963; &#945; &#957;]. Vain things [&#956; &#945; &#964; &#945; &#953; &#945;] was the Jews ' name for idols. Compare <a href='B:510 4:15'>Act 4:15</a>. Their ideas and conceptions of God had no intrinsic value corresponding with the truth. "The understanding was reduced to work in vacuo. It rendered itself in a way futile" (Godet). Imaginations [&#948; &#953; &#945; &#955; &#959; &#947; &#953; &#963; &#956; &#959; &#953; &#962;]. Rev., better, reasonings. See on <a href='B:470 14:19'>Mat 14:19</a>; <a href='B:480 7:21'>Mar 7:21</a>; <a href='B:660 2:4'>Jas 2:4</a>.<p/>Foolish [&#945; &#963; &#965; &#957; &#949; &#964; &#959; &#962;]. See on sunetov prudent, <a href='B:470 11:67'>Mat 11:67</a>, and the kindred word sunesiv understanding, <a href='B:480 12:33'>Mar 12:33</a>; <a href='B:490 2:47'>Luk 2:47</a>. They did not combine the facts which were patent to their observation.<p/>Heart [&#954; &#945; &#961; &#948; &#953; &#945;]. The heart is, first, the physical organ, the center of the circulation of the blood. Hence, the seat and center of physical life. In the former sense it does not occur in the New Testament. As denoting the vigor and sense of physical life, see <a href='B:510 14:17'>Act 14:17</a>; <a href='B:660 5:5'>Jas 5:5</a>; <a href='B:490 21:34'>Luk 21:34</a>. It is used fifty - two times by Paul.<p/>Never used like yuch, soul, to denote the individual subject of personal life, so that it can be exchanged with the personal pronoun (<a href='B:510 2:43'>Act 2:43</a>; <a href='B:510 3:23'>Act 3:23</a>; <a href='B:520 13:1'>Rom 13:1</a> ); nor like pneuma spirit, to denote the divinely - given principle of life.<p/>It is the central seat and organ of the personal life [&#968; &#965; &#967; &#951;] of man regarded in and by himself. Hence it is commonly accompanied with the possessive pronouns, my, his, thy, etc.


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O man. General, but still with a general and slightly reproachful reference to the Jew.<p/>Judgest [&#954; &#961; &#953; &#957; &#969; &#957;]. With the sense of condemning.


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The judgment [&#964; &#959; &#954; &#961; &#953; &#956; &#945;]. Not the act, but the contents of the judgment.


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Reckonest [&#955; &#959; &#947; &#953; &#950; &#951;]. See on <a href='B:670 5:12'>1Pe 5:12</a>. Intimating a process of reasoning.<p/>Thou shalt escape. Thou emphatic, opposed to Jewish self - conceit.


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Despisest thou [&#954; &#945; &#964; &#945; &#966; &#961; &#959; &#957; &#949; &#953; &#962;]. The indicative mood unites a declaration with the question : "Do you despise ? Aye, you do."<p/>Riches [&#960; &#955; &#959; &#965; &#964; &#959; &#965;]. A favorite word with Paul to describe the quality of the divine attributes and gifts. See <a href='B:540 8:9'>2Co 8:9</a>; <a href='B:560 1:7'>Eph 1:7</a>; <a href='B:560 1:18'>Eph 1:18</a>; <a href='B:560 2:4'>Eph 2:4</a>; <a href='B:560 2:7'>Eph 2:7</a>; <a href='B:560 3:8'>Eph 3:8</a>; <a href='B:560 3:16'>Eph 3:16</a>; <a href='B:570 4:19'>Phi 4:19</a>; <a href='B:580 1:27'>Col 1:27</a>.<p/>Goodness [&#967; &#961; &#951; &#963; &#964; &#959; &#964; &#951; &#964; &#959; &#962;]. See on easy, <a href='B:470 11:30'>Mat 11:30</a>.<p/>Forbearance and long - suffering [&#945; &#957; &#959; &#967; &#951; &#962; &#954; &#945; &#953; &#956; &#945; &#954; &#961; &#959; &#952; &#965; &#956; &#953; &#945; &#962;]. Anoch forbearance, strictly a holding back. In classical Greek mostly of a truce of arms. It implies something temporary which may pass away under new conditions. Hence used in connection with the passing by of sins before Christ (<a href='B:520 3:25'>Rom 3:25</a> ). "It is that forbearance or suspense of wrath, that truce with the sinner, which by no means implies that the wrath will not be executed at the last; nay, involves that it certainly will, unless he be found under new conditions of repentance and obedience" (Trench). For makroqumia long - suffering, see on <a href='B:660 5:7'>Jas 5:7</a>. This reliance on God's tolerance to suspend the rule of His administration in your case is contempt (despisest). Compare <a href='B:550 6:7'>Gal 6:7</a>.<p/>Not knowing [&#945; &#947; &#957; &#959; &#969; &#957;]. In that thou dost not know. This very ignorance is contempt.<p/>Leadeth [&#945; &#947; &#949; &#953;]. The continuous present : is leading all the while thou art despising.<p/>Repentance [&#956; &#949; &#964; &#945; &#957; &#959; &#953; &#945; &#957;]. See on <a href='B:470 3:2'>Mat 3:2</a>; <a href='B:470 21:29'>Mat 21:29</a>.


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Treasurest up [&#952; &#951; &#963; &#945; &#965; &#961; &#953; &#950; &#949; &#953; &#962;]. Accumulatest. Glancing back to riches. For thyself. Possibly a tinge of irony.<p/>Wrath against the day of wrath [&#959; &#961; &#947; &#951; &#957; &#949; &#957; &#951; &#956; &#949; &#961; &#945; &#959; &#961; &#947; &#951; &#962;]. A very striking image - treasuring up wrath for one's self. Rev., better, in the day, etc. The sinner stores it away. Its forthcoming is withheld by the forbearance of God. It will break out in the day when God's righteous judgment shall be revealed.


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Contentious [&#949; &#958; &#949; &#961; &#953; &#952; &#949; &#953; &#945; &#962;]. Rev., better, factious. Lit., of faction. See on <a href='B:660 3:14'>Jas 3:14</a>. Intriguers; partisan agitators.<p/>Indignation and wrath [&#959; &#961; &#947; &#951; &#954; &#945; &#953; &#952; &#965; &#956; &#959; &#962;]. See on be patient, <a href='B:660 5:7'>Jas 5:7</a>.


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Tribulation and anguish [&#952; &#955; &#953; &#968; &#953; &#962; &#954; &#945; &#953; &#963; &#964; &#949; &#957; &#959; &#967; &#969; &#961; &#953; &#945;]. For tribulation, see on <a href='B:470 13:21'>Mat 13:21</a>. Stenocwria anguish, which occurs only in Paul (viii. 35; <a href='B:540 6:4'>2Co 6:4</a>; <a href='B:540 12:10'>2Co 12:10</a> ), literally means narrowness of place. The dominant idea is constraint. In <a href='B:50 23:53'>Deu 23:53</a>; <a href='B:50 23:57'>Deu 23:57</a>, it describes the confinement of a siege. Trench remarks : "The fitness of this image is attested by the frequency with which, on the other hand, a state of joy is expressed in the Psalms and elsewhere, as a bringing into a large room," <a href='B:230 117:5'>Psa 117:5</a>; <a href='B:100 22:20'>2Sa 22:20</a>. Aquinas says : loetitia est latitia, joy is breadth.


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Respect of persons [&#960; &#961; &#959; &#963; &#969; &#960; &#959; &#955; &#951; &#956; &#968; &#953; &#945;] Only once outside of Paul's writings, <a href='B:660 2:1'>Jas 2:1</a>, on which see note.


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Without law [&#945; &#957; &#959; &#956; &#969; &#962;]. Both law in the abstract and the Mosaic law. The principle laid down is general, though apparently viewed with special reference to the law of Moses.<p/>In the law [&#949; &#957; &#957; &#959; &#956; &#969;]. Rev., under law, i e., within the sphere of. No decision as to the reference to the law of Moses or otherwise can be based on the presence or absence of the article. Nomov law, is used both with and without the article for the Mosaic law. Cremer correctly says that "the article is usually wanting when the stress is laid, not upon the historical impress and outward form of the law, but upon the conception itself;" or, as Bishop Lightfoot, "law considered as a principle, exemplified no doubt chiefly and signally in the Mosaic law, but very much wider than this in its application."<p/>Shall be judged [&#954; &#961; &#953; &#952; &#951; &#963; &#959; &#957; &#964; &#945; &#953;]. The antithesis shall perish suggests a condemnatory judgment. There is no doubt that the simple krinw is used in the New Testament in the sense of condemning. See <a href='B:500 3:18'>Joh 3:18</a>; <a href='B:600 2:12'>2Th 2:12</a>; <a href='B:650 13:4'>Heb 13:4</a>. The change from perish to judge is suggested by by the law. "The Jews alone will be, strictly speaking, subjected to a detailed inquiry such as arises from applying the particular articles of a code" (Godet). Both classes of men shall be condemned; in both the result will be perishing, but the judgment by the law is confined to those who have the law.


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Hearers [&#945; &#954; &#961; &#959; &#945; &#964; &#945; &#953;]. Like the Jews, who heard it regularly in the synagogues. Only here in Paul. Three times in James. It brings out, better than the participle oiJ ajkouontev those that hear, the characteristic feature; those whose business is hearing.


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When [&#959; &#964; &#945; &#957;]. Lit., whenever, supposing a case which may occur at any time.<p/>The Gentiles. Rev., properly, Gentiles. There is no article. Not the Gentiles collectively, but Gentiles among whom the supposed case occurs. Which have not the law [&#964; &#945; &#956; &#951; &#957; &#959; &#956; &#959; &#957; &#949; &#967; &#959; &#957; &#964; &#945;]. The mh not negatives the possession of the law. Rev., which have no law.<p/>Having not the law [&#957; &#959; &#956; &#959; &#957; &#956; &#951; &#949; &#967; &#959; &#957; &#964; &#949; &#962;]. Here mh not negatives the possession of the law. Rev., having no law. It is difficult to indicate the proper emphasis in the English text, since the use of italics is limited to words not in the original.


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Which shew [&#959; &#953; &#964; &#953; &#957; &#949; &#962; &#949; &#957; &#948; &#949; &#953; &#954; &#957; &#965; &#957; &#964; &#945; &#953;]. Rev., better, in that they shew, the double relative specifying the class to which they belong, and therefore the reason for what precedes. Shew, properly, in themselves [&#949; &#957;].<p/>The work of the law. The conduct corresponding to the law.<p/>Their conscience also bearing witness [&#963; &#965; &#956; &#956; &#945; &#961; &#964; &#965; &#961; &#959; &#965; &#963; &#951; &#962; &#945; &#965; &#964; &#969; &#957; &#964; &#951; &#962; &#963; &#965; &#957; &#949; &#953; &#948; &#951; &#963; &#949; &#969; &#962;]. For conscience, see on <a href='B:670 3:16'>1Pe 3:16</a>. The force of oun with the verb is therewith; i e., with the prescript of the law, respecting the agreement or disagreement of the act with it. So Rev.<p/>The meanwhile [&#956; &#949; &#964; &#945; &#958; &#965;]. Rev. renders with one another. Their thoughts one with another. The phrase metaxu ajllhlwn is variously explained. Some alternately, now acquitting and now condemning. Others, among themselves, as in internal debate. So Alford, "thought against thought in inner strife." Others again, accusations or vindications carried on between Gentiles and Gentiles. As the other parts of the description refer to the individual soul in itself and not to relations with others, the explanation expressed in Rev. - the mutual relations and interchanges of the individual thoughts - seems preferable.


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My gospel. As distinguished from false teaching Paul's assurance of the truth of the Gospel is shown in his confident assertion that it will form the standard of judgment in the great day.


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Behold [&#953; &#948; &#949;]. But the correct reading is eij de but if.<p/>Thou art called [&#949; &#960; &#959; &#957; &#959; &#956; &#945; &#950; &#951;]. Rev., much better, bearest the name of, bringing out the value which attached to the name Jew, the theocratic title of honor. See on Hebrews, <a href='B:510 6:1'>Act 6:1</a>.<p/>Restest in [&#949; &#960; &#945; &#957; &#945; &#960; &#945; &#965; &#951;]. Rev., better, upon, giving the force of ejpi in the verb. The radical conception of the verb ajnapauw is relief. See <a href='B:470 11:28'>Mat 11:28</a>. Thou restest with a blind trust in God as thy Father and protector exclusively.


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The things that are more excellent [&#964; &#945; &#948; &#953; &#945; &#966; &#949; &#961; &#959; &#957; &#964; &#945;]. This may be the meaning, and it is adopted by Rev. with the proper omission of more. But it may also mean the things which differ; in which case we shall render provest instead of approvest. The sense will then be : thou dost test with nice discrimination questions of casuistry. Compare <a href='B:570 1:10'>Phi 1:10</a>. The latter interpretation seems preferable, being borne out by the succeeding being instructed.<p/>Being instructed [&#954; &#945; &#964; &#951; &#967; &#959; &#965; &#956; &#949; &#957; &#959; &#962;]. Systematically through catechetical and synagoguic instruction. See on <a href='B:490 1:4'>Luk 1:4</a>. This formal instruction is the basis of the critical discrimination.


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Instructor [&#960; &#945; &#953; &#948; &#949; &#965; &#964; &#951; &#957;], Rev., corrector. Better, because emphasizing the element of discipline or training. See on chastise, <a href='B:490 23:16'>Luk 23:16</a> Of babes [&#957; &#951; &#960; &#953; &#969; &#957;] The term used by the Jews to designate proselytes or novices. Paul uses it of one not come of legal age, <a href='B:550 4:1'>Gal 4:1</a>. The form - in the law [&#956; &#959; &#961; &#966; &#969; &#963; &#953; &#957;]. Not mere appearance, but the scheme, the correct embodiment of the lineaments of truth and knowledge in the law.


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Thou that preachest [&#959; &#954; &#951; &#961; &#965; &#963; &#963; &#969; &#957;]. See on <a href='B:470 4:17'>Mat 4:17</a>. Stealing is so gross a vice that one may openly denounce it.


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Sayest [&#955; &#949; &#947; &#969; &#957;]. The denunciation is not so pronounced. The Talmud charges the crime of adultery upon the three most illustrious Rabbins. Abhorrest [&#946; &#948; &#949; &#955; &#965; &#963; &#963; &#959; &#956; &#949; &#957; &#959; &#962;]. The verb means originally to turn away from a thing on account of the stench. See on abomination, <a href='B:470 24:15'>Mat 24:15</a>.<p/>Commit sacrilege [&#953; &#949; &#961; &#959; &#963; &#965; &#955; &#949; &#953; &#962;]. Rev. renders according to the etymology, iJeron temple, sulaw to despoil; hence rob temples. Some explain, the pillage of idol temples; others, robbing the Jewish temple by embezzlement, withholding the temple tribute, etc. The robbery of temples as practiced by the Jews is inferred from <a href='B:510 19:37'>Act 19:37</a>. Compare Josephus, "Antiq.," 4 8, 10, where he lays down the law not to plunder Gentile temples, nor to seize treasure stored up there in honor of any God. 25


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Transgression [&#960; &#945; &#961; &#945; &#946; &#945; &#963; &#949; &#969; &#962;]. Trench remarks upon "the mournfully numerous group of words" which express the different aspects of sin. It is aJmartia the missing of a mark; parabasiv the overpassing of a line; parakoh the disobedience to a voice; paraptwma a falling when one should have stood; ajgnohma ignorance of what one should know; htthma a diminishing of what should be rendered in full measure; ajnomia or paranomia non - observance of law; plhmmeleia discord.<p/>The primary sense of the preposition para is beside or by, with reference to a line or extended surface. Hence it indicates that which is not on its true line but beside it, either in the way of falling short or of going beyond. Thus, in the sense of going beyond, <a href='B:520 12:3'>Rom 12:3</a>, to think more highly than he ought [&#960; &#945; &#961; &#959; &#948; &#949; &#953;], where the sense of beyond is fixed by uJperfronein to think beyond or over. "So <a href='B:490 13:2'>Luk 13:2</a>. In the sense of falling short, Thucydides, 3, 49" Mitylene came near such peril "[&#960; &#945; &#961; &#945; &#964; &#959; &#963; &#959; &#965; &#964; &#959; &#954; &#953; &#957; &#948; &#965; &#957; &#959; &#965;], as if parallel to the danger but not touching it. Hence parabasiv differs from the Homeric uJperbasia transgression, in that the latter carries only the idea of going beyond or over. A mark or line as a standard is thus implied. Transgression implies something to transgress. With the law came in the possibility off transgressing the law." Where there is no law there is no transgression " (<a href='B:520 4:15'>Rom 4:15</a> ). Hence Adam's sin is called a transgression (<a href='B:520 5:14'>Rom 5:14</a> ), because it was the violation of a definite command. Paul habitually uses the word and its kindred parabathv transgressor, of the transgression of a commandment distinctly given (<a href='B:550 3:19'>Gal 3:19</a>; <a href='B:610 2:14'>1Ti 2:14</a>; <a href='B:520 2:25'>Rom 2:25</a>; <a href='B:520 2:27'>Rom 2:27</a> ). Hence it is peculiarly appropriate here of one who boasts in the law. It thus differs from aJmartia sin (see on sins, <a href='B:470 1:21'>Mat 1:21</a> ), in that one may sin without being under express law. See <a href='B:520 5'>Rom 5:0</a>. Sin [&#945; &#956; &#945; &#961; &#964; &#953; &#945;] was in the world until the law; i e. during the period prior to the law. Death reigned from Adam to Moses over those who had not sinned [&#945; &#956; &#945; &#961; &#964; &#951; &#963; &#945; &#957; &#964; &#945; &#962;] after the similitude of Adam's transgression [&#960; &#945; &#961; &#945; &#946; &#945; &#963; &#949; &#969; &#962;]. The sin is implicit, the transgression explicit.


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Breaker of the law [&#960; &#945; &#961; &#945; &#946; &#945; &#964; &#951; &#962;]. Rev., transgressor. See on <a href='B:660 2:11'>Jas 2:11</a>.<p/>Thy circumcision is made uncircumcision. "But if any citizen be found guilty of any great or unmentionable wrong, either in relation to the gods, or his parents, or the state, let the judge deem him to be incurable, remembering what an education and training he has had from youth upward, and yet has not abstained from the greatest of crimes" (Plato, "Laws," 854).


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Praise. Possibly in allusion to the etymological meaning of Jew, the praised one. Compare <a href='B:10 49:8'>Gen 49:8</a>. The word here means the holy satisfaction of God as opposed to Jewish vain - glory.


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Advantage [&#960; &#949; &#961; &#953; &#963; &#963; &#959; &#957;]. Lit., surplus. Hence prerogative or pre - eminence.<p/>Profit [&#969; &#966; &#949; &#955; &#949; &#953; &#945;]. Compare profiteth, <a href='B:520 2:25'>Rom 2:25</a>.


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Chiefly [&#960; &#961; &#969; &#964; &#959; &#957;]. Rev., first of all; i e., first in order. Paul, however, does not enumerate further, being led away by another thought.<p/>The oracles [&#964; &#945; &#955; &#959; &#947; &#953; &#945;]. Diminutive. Strictly, brief utterances. Both in classical and biblical Greek, of divine utterances. In classical Greek, of prose oracles. See <a href='B:510 7:38'>Act 7:38</a>; <a href='B:650 5:12'>Heb 5:12</a>; <a href='B:670 4:11'>1Pe 4:11</a>. Not especially Messianic passages, but the Old Testament scriptures with the law and the promises.


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Did not believe [&#951; &#960; &#953; &#963; &#964; &#951; &#963; &#945; &#957;]. Rev., were without faith. Not, as some, were unfaithful, which is contrary to New Testament usage. See <a href='B:480 16:11'>Mar 16:11</a>; <a href='B:480 16:16'>Mar 16:16</a>; <a href='B:490 24:11'>Luk 24:11</a>; <a href='B:490 24:41'>Luk 24:41</a>; <a href='B:510 28:24'>Act 28:24</a>; <a href='B:520 4:20'>Rom 4:20</a>, etc. The Rev. rendering is preferable, as bringing out the paronomasia between the Greek words : were without faith; their want of faith; the faithfulness of God. Faith of God. Better, as Rev., faithfulness; the good faith of God; His fidelity to His promises. For this sense see on <a href='B:470 23:23'>Mat 23:23</a>. Compare <a href='B:630 2:10'>Tit 2:10</a>, and see on faithful, <a href='B:690 1:9'>1Jn 1:9</a>; <a href='B:730 1:5'>Rev 1:5</a>; <a href='B:730 3:14'>Rev 3:14</a>. Compare <a href='B:530 1:9'>1Co 1:9</a>; <a href='B:530 10:13'>1Co 10:13</a>; <a href='B:540 1:18'>2Co 1:18</a>.<p/>Make without effect [&#954; &#945; &#964; &#945; &#961; &#947; &#951; &#963; &#949; &#953;]. See on <a href='B:490 13:7'>Luk 13:7</a>. The word occurs twenty - five times in Paul, and is variously rendered in A. V. make void, destroy, loose, bring to nought, fail, vanish away, put away, put down, abolish, cease. The radical meaning is to make inert or idle. Dr. Morison acutely observes that it negatives the idea of agency or operation, rather than of result or effect. It is rather to make inefficient than to make without effect. So in <a href='B:490 13:7'>Luk 13:7</a>, why should the tree be allowed to make the ground idle? <a href='B:530 13:8'>1Co 13:8</a>, prophecies shall fail, or have no more work to do. <a href='B:620 1:10'>2Ti 1:10</a> Christ abolished death. There is no more work for it. <a href='B:520 6:6'>Rom 6:6</a>, the body of sin is rendered inactive. <a href='B:520 3:31'>Rom 3:31</a>, Do we deprive the law of its work - render it a dead letter?


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God forbid [&#956; &#951; &#947; &#949; &#957; &#959; &#953; &#964; &#959;]. Lit., may it not have come to pass. Used by Paul fourteen times. It introduces the rebuttal of an inference drawn from Paul's arguments by an opponent. Luther renders das sey ferne that be far. Wyc. fer be it. It corresponds to the Hebrew chalilah. profane, which in the Septuagint is sometimes rendered by it, sometimes by mhdamwv by no means, sometimes by mh eih may it not be, and again by ilewv God be merciful to us (see on <a href='B:470 16:22'>Mat 16:22</a> ). It indicates a feeling of strong aversion : "Away with the thought."<p/>Let God be true [&#947; &#953; &#957; &#949; &#963; &#952; &#969; &#959; &#952; &#949; &#959; &#962; &#945; &#955; &#951; &#952; &#951; &#962;]. Rev., better, "let God be found true;" thus giving the force of ginomai to become. See on was, I am, <a href='B:500 8:58'>Joh 8:58</a>. The phrase is used with reference to men's apprehension. Let God turn out to be or be found to be by His creatures.<p/>Be justified. Acknowledged righteous. The figure is forensic. God's justice is put on trial.<p/>Overcome [&#957; &#953; &#954; &#951; &#963; &#951; &#962;]. Rev., prevail. Gain the case. The word occurs only three times outside of John's writings.<p/>When thou art judged [&#949; &#957; &#964; &#969; &#954; &#961; &#953; &#957; &#949; &#963; &#952; &#945; &#953; &#963; &#949;]. Rev., when thou comest into judgment. 26


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Commend [&#963; &#965; &#957; &#953; &#963; &#964; &#951; &#963; &#953; &#957;]. Only twice outside of Paul's writings, <a href='B:490 9:32'>Luk 9:32</a>; <a href='B:680 3:5'>2Pe 3:5</a>, both in the physical sense. Lit., to place together. Hence of setting one person with another by way of introducing or presenting him, and hence to commend. Also to put together with a vein of showing, proving, or establishing. Expositors render here differently : commend, establish, prove. Commend is the prevailing sense in the New Testament, though in some instances the two ideas blend, as <a href='B:520 5:8'>Rom 5:8</a>; <a href='B:540 7:11'>2Co 7:11</a>; <a href='B:550 2:18'>Gal 2:18</a>. See <a href='B:520 16:1'>Rom 16:1</a>; <a href='B:540 4:2'>2Co 4:2</a>; <a href='B:540 6:4'>2Co 6:4</a>; <a href='B:540 10:18'>2Co 10:18</a>.<p/>Who taketh vengeance [&#959; &#949; &#960; &#953; &#966; &#949; &#961; &#969; &#957; &#964; &#951; &#957; &#959; &#961; &#947; &#951; &#957;]. Rev., much better, who visiteth with wrath. Lit., bringeth the anger to bear. The force of the article it is difficult to render. It may be the wrath, definitely conceived as judicial, or, more probably, as in <a href='B:470 3:7'>Mat 3:7</a>, referring to something recognized - the wrath to come, the well - understood need of unrighteousness. See on <a href='B:520 12:19'>Rom 12:19</a>.<p/>As a man [&#954; &#945; &#964; &#945; &#945; &#957; &#952; &#961; &#969; &#960; &#959; &#957;]. Rev., after the manner of men; i e., I use a mode of speech drawn from human affairs. The phrase is thrown in apologetically, under a sense that the mode of speech is unworthy of the subject. Morison aptly paraphrases : "When I ask the question, 'Is God unjust who inflicteth wrath ?' I am deeply conscious that I am using language which is intrinsically improper when applied to God. But in condescension to human weakness I transfer to Him language which it is customary for men to employ when referring to human relationships." Compare <a href='B:530 9:8'>1Co 9:8</a>; <a href='B:520 6:19'>Rom 6:19</a>.


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Lie [&#968; &#949; &#965; &#963; &#956; &#945; &#964; &#953;]. Only here in the New Testament. The expression carries us back to ver. 4, and is general for moral falsehood, unfaithfulness to the claims of conscience and of God, especially with reference to the proffer of salvation through Christ.


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Are we better [&#960; &#961; &#959; &#949; &#967; &#959; &#956; &#949; &#952; &#945;]. Rev., are we in worse case than they? Render, with the American Revisers, are we in better case than they, i e., have we any advantage ? The Rev. takes the verb as passive - are we surpassed ? which would require the succeeding verses to show that the Gentiles are not better than the Jews; whereas they show that the Jews are not better than the Gentiles. Besides, nothing in the context suggests such a question. 27 Paul has been showing that the Old Testament privileges, though giving to the Jews a certain superiority to the Gentiles, did not give them any advantages in escaping the divine condemnation. After such showing it was natural that the question should be renewed : Do the Jews have any advantage ?<p/>We have before proved [&#960; &#961; &#959; &#951; &#964; &#953; &#945; &#963; &#945; &#956; &#949; &#952; &#945;]. The reference is not to logical proof, but to forensic accusation. The simple verb means to charge as being the cause [&#945; &#953; &#964; &#953; &#945;] of some evil : hence to accuse, impeach. Rev., correctly, we before laid to the charge.


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Understandeth [&#963; &#965; &#957; &#953; &#969; &#957;]. See on foolish, ch. 1 21.<p/>Seeketh after [&#949; &#954; &#950; &#951; &#964; &#969; &#957;]. Lit., seeketh out. See on <a href='B:670 1:10'>1Pe 1:10</a>.


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They are together become unprofitable [&#945; &#956; &#945; &#951; &#967; &#961; &#949; &#953; &#969; &#952; &#951; &#963; &#945; &#957;]. Only here in the New Testament : Together carries forward the all. The Hebrew of the Psalm means have become corrupt. The Greek word is to become useless. Compare <a href='B:500 14:6'>Joh 14:6</a>.<p/>Good [&#967; &#961; &#951; &#963; &#964; &#964; &#959; &#964; &#951; &#964; &#945;]. Only in Paul's writings. The radical idea of the word is profitableness. Compare have become unprofitable. Hence it passes readily into the meaning of wholesomeness. See on, <a href='B:470 11:30'>Mat 11:30</a>. It is opposed by Paul ' to ajpotomia abruptness, severity (<a href='B:520 11:22'>Rom 11:22</a> ). It is rendered kindness in <a href='B:560 2:7'>Eph 2:7</a>; <a href='B:580 3:12'>Col 3:12</a>; <a href='B:550 5:22'>Gal 5:22</a>. Paul, and he only, also uses ajgaqwsunh for goodness. The distinction as drawn out by Jerome is that ajgaqwsunh represents a sterner virtue, showing itself in a zeal for truth which rebukes, corrects, and chastises, as Christ when He purged the temple. Crhstothv is more gentle, gracious, and kindly Bishop Lightfoot defines it as a kindly disposition to one's neighbor, not necessarily taking a practical form, while ajgaqwsunh energizes the crhstothv.


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Open sepulchre [&#964; &#945; &#966; &#959; &#962; &#945; &#957; &#949; &#969; &#947; &#956; &#949; &#957; &#959; &#962;]. Lit., a sepulchre opened or standing open. Some explain the figure by the noisome exhalations from a tomb. Others refer it to a pit standing open and ready to devour, comparing <a href='B:300 5:16'>Jer 5:16</a>, where the quiver of the Chaldaeans is called an open sepulchre. So Meyer and Morison. Godet compares the phrase used of a brutal man : "it seems as if he would like to eat you." Compare Dante's vision of the lion :<p/>"With head uplifted and with ravenous hunger, So that it seemed the air was afraid of him." " Inferno, " 1, 47.<p/>Have used deceit [&#949; &#948; &#959; &#955; &#953; &#959; &#965; &#963; &#945; &#957;]. Hebrew, they smoothed their tongues.<p/>Guile is contrasted with violence in the previous clause. Wyc., with their tongues they did guilingly. The imperfect tense denotes perseverance in their hypocritical professions.


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Destruction [&#963; &#965; &#957; &#964; &#961; &#953; &#956; &#956; &#945;]. A dashing to pieces. Only here. The kindred verb suntribw to break in pieces, shiver, is frequent. See <a href='B:480 5:4'>Mar 5:4</a>; <a href='B:480 14:3'>Mar 14:3</a>; <a href='B:730 2:27'>Rev 2:27</a>, etc.


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We know. Often in Paul, of a thing generally conceded.<p/>Saith - speaketh [&#955; &#949; &#947; &#949; &#953; - &#955; &#945; &#955; &#949; &#953;]. See on <a href='B:470 28:18'>Mat 28:18</a>. The former contemplates the substance, the latter the expression of the law.<p/>May be stopped [&#966; &#961; &#945; &#947; &#951;]. Lit., fenced up. The effect of overwhelming evidence upon an accused party in court.<p/>May become guilty before God [&#965; &#960; &#959; &#948; &#953; &#954; &#959; &#962; &#947; &#949; &#957; &#951; &#964; &#945; &#953; &#964; &#969; &#952; &#949; &#969;]. Rev., brought under the judgment of God.<p/>Upodikov under judgment, occurs only here. In classical Greek it signifies brought to trial or liable to be tried. So Plato, "Laws," 846, of a magistrate imposing unjust penalties. "Let him be liable to pay double to the injured party." Id., 879, "The freeman who conspired with the slave shall be liable to be made a slave." The rendering brought under judgment regards God as the judge; but He is rather to be regarded as the injured party. Not God's judgments, but His rights are referred to. The better rendering is liable to pay penalty to God. 28


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Works of the law. Not the Mosaic law in its ritual or ceremonial aspect; but the law in a deeper and more general sense, as written both in the decalogue and in the hearts of the Gentiles, and embracing the moral deeds of both Gentiles and Jews. The Mosaic law may indeed be regarded as the primary reference, but as representing a universal legislation and including all the rest. The moral revelation, which is the authoritative instruction of God, may be viewed either indefinitely and generally as the revelation of God to men; or authoritatively, as to the duty incumbent on man as man; or with reference to the instruction as to the duty incumbent on men as sinful men under a dispensation of mercy; or as instruction as to the duty of Jews as Jews. Ver. 20 relates to the instruction regarding the duty incumbent on men as men. "It is the law of commandments which enjoins those outer acts and inner choices and states which lie at the basis and constitute the essence of all true religion. In the background or focal point of these commandments he sees the decalogue, or duologue, which is often designated 'the moral law by way of pre - eminence" (Morison, from whom also the substance of this note is taken). By the phrase works of the law is meant the deeds prescribed by the law.<p/>Flesh [&#963; &#945; &#961; &#958;]. Equivalent to man. It is often used in the sense of a living creature - man or beast. Compare <a href='B:670 1:24'>1Pe 1:24</a>; <a href='B:470 24:22'>Mat 24:22</a>; <a href='B:490 3:6'>Luk 3:6</a>. Generally with a suggestion of weakness, frailty, mortality; Septuagint, <a href='B:300 17:5'>Jer 17:5</a>; <a href='B:230 77:39'>Psa 77:39</a>; <a href='B:560 6:12'>Eph 6:12</a>. The word here has no doctrinal bearing.<p/>Be justified [&#948; &#953; &#954; &#945; &#953; &#969; &#952; &#951; &#963; &#949; &#964; &#945; &#953;]. For the kindred adjective dikaiov righteous, see on 1 17.<p/>1. Classical usage. The primitive meaning is to make right. This may take place absolutely or relatively. The person or thing may be made right in itself, or with reference to circumstances or to the minds of those who have to do with them. Applied to things or acts, as distinguished from persons, it signifies to make right in one's judgment. Thus Thucydides, 2 6, 7. "The Athenians judged it right to retaliate on the Lacedaemonians." Herodotus, 1, 89, Croesus says to Cyrus : "I think it right to shew thee whatever I may see to thy advantage."<p/>A different shade of meaning is to judge to be the case. So Thucydides, 4, 122 "The truth concerning the revolt was rather as the Athenians, judged the case to be." Again, it occurs simply in the sense to judge. Thucydides, 5, 26 "If anyone agree that the interval of the truce should be excluded, he will not judge correctly" In both these latter cases the etymological idea of right is merged, and the judicial element predominates.<p/>In ecclesiastical usage, to judge to be right or to decide upon in ecclesiastical councils.<p/>Applied to persons, the meaning is predominantly judicial, though Aristotle (" Nichomachaean Ethics, "5, 9) uses it in the sense of to treat one rightly. There is no reliable instance of the sense to make right intrinsically; but it means to make one right in some extrinsic or relative manner. Thus Aeschylus," Agamemnon, " 390 - 393 : Paris, subjected to the judgment of men, tested [&#948; &#953; &#954; &#945; &#953; &#969; &#952; &#949; &#953; &#962;] is compared to bad brass which turns black when subjected to friction. Thus tested or judged he stands in right relation to men's judgments. He is shown in the true baseness of his character.<p/>Thus the verb acquires the meaning of condemn; adjudge to be bad. Thucydides, 3, 40 Cleon says to the Athenians, "If you do not deal with the Mitylenaeans as I advise, you will condemn yourselves." From this readily arises the sense of punish; since the punishment of a guilty man is a setting him in right relation to the political or moral system which his conduct has infringed. Thus Herodotus, 1, 100 "Deioces the Mede, if he heard of any act of oppression, sent for the guilty party and punished him according to his offense." Compare Plato, "Laws," 2, 934. Plato uses dikaiwthria to denote places of punishment or houses of correction (" Phaedrus, "249). According to Cicero, dikaiow was used by the Sicilians of capital punishment :" Edikaiwqhsan, that is, as the Sicilians say, they were visited with punishment and executed "(" Against Verres," 5, 57).<p/>To sum up the classical usage, the word has two main references :<p/>1, to persons;<p/>2, to things or acts. In both the judicial element is dominant.<p/>The primary sense, to make right, takes on the conventional meanings to judge a thing to be right, to judge, to right a person, to treat rightly, to condemn, punish, put to death.


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Now [&#957; &#965; &#957; &#953;] Logical, not temporal. In this state of the case. Expressing the contrast between two relations - dependence on the law and non - dependence on the law.<p/>Without the law. In a sphere different from that in which the law says "Do this and live."<p/>Is manifested [&#960; &#949; &#966; &#945; &#957; &#949; &#961; &#969; &#964; &#945; &#953;]. Rev., hath been manifested, rendering the perfect tense more strictly. Hath been manifested and now lies open to view. See on <a href='B:500 21:1'>Joh 21:1</a>, and on revelation, <a href='B:730 1:1'>Rev 1:1</a> The word implies a previous hiding. See <a href='B:480 4:22'>Mar 4:22</a>; <a href='B:580 1:26'>Col 1:26</a>; <a href='B:580 1:27'>Col 1:27</a>.<p/>Being witnessed [&#956; &#945; &#961; &#964; &#965; &#961; &#959; &#965; &#956; &#949; &#957; &#951;]. Borne witness to; attested. The present participle indicates that this testimony is now being borne by the Old Testament to the new dispensation.


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Faith of Jesus Christ. A common form for "faith in Christ."<p/>Difference [&#948; &#953; &#945; &#963; &#964; &#959; &#955; &#951;]. Only by Paul here, <a href='B:520 10:12'>Rom 10:12</a>; <a href='B:530 14:7'>1Co 14:7</a>. Better, as Rev., distinction.


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Have sinned [&#951; &#956; &#945; &#961; &#964; &#959; &#957;]. Aorist tense : sinned, looking back to a thing definitely past - the historic occurrence of sin.<p/>And come short [&#965; &#963; &#964; &#949; &#961; &#959; &#965; &#957; &#964; &#945; &#953;]. Rev., fall short : The present tense. The A. V. leaves it uncertain whether the present or the perfect have come is intended. They sinned, and therefore they are lacking. See on <a href='B:490 14:14'>Luk 14:14</a>. The word is not merely equivalent to they are wanting in, but implies want under the aspect of shortcoming.<p/>The glory of God [&#964; &#951; &#962; &#948; &#959; &#958; &#951; &#962; &#964; &#959; &#965; &#952; &#949; &#959; &#965;]. Interpretations vary greatly. The glory of personal righteousness; that righteousness which God judges to be glory; the image of God in man; the glorying or boasting of righteousness before God; the approbation of God; the state of future glory.<p/>The dominant meanings of doxa in classical Greek are notion, opinion, conjecture, repute. See on <a href='B:730 1:6'>Rev 1:6</a>. In biblical usage : 1. Recognition, honor, <a href='B:570 1:11'>Phi 1:11</a>; <a href='B:670 1:7'>1Pe 1:7</a>. It is joined with timh honor, <a href='B:610 1:17'>1Ti 1:17</a>; <a href='B:650 2:7'>Heb 2:7</a>; <a href='B:650 2:9'>Heb 2:9</a>; <a href='B:680 1:17'>2Pe 1:17</a>. Opposed to ajtimia dishonor, <a href='B:530 11:14'>1Co 11:14</a>; <a href='B:530 11:15'>1Co 11:15</a>; <a href='B:530 14:43'>1Co 14:43</a>; <a href='B:540 6:8'>2Co 6:8</a>. With zhtew to seek, <a href='B:590 2:6'>1Th 2:6</a>; <a href='B:500 5:44'>Joh 5:44</a>; <a href='B:500 7:18'>Joh 7:18</a>. With lambanw to receive, <a href='B:500 5:41'>Joh 5:41</a>; <a href='B:500 5:44'>Joh 5:44</a>. With didwmi to give, <a href='B:490 17:18'>Luk 17:18</a>; <a href='B:500 9:24'>Joh 9:24</a>. In the ascriptive phrase glory be to, <a href='B:490 2:14'>Luk 2:14</a>, and ascriptions in the Epistles. Compare <a href='B:490 14:10'>Luk 14:10</a>; <a href='B:490 14:2'>Luk 14:2</a>. The glorious appearance which attracts the eye, <a href='B:470 4:8'>Mat 4:8</a>; <a href='B:490 4:6'>Luk 4:6</a>; <a href='B:490 12:27'>Luk 12:27</a>. Hence parallel with eijkwn image; morfh form; oJmoiwma likeness; eidov appearance, figure, <a href='B:520 1:23'>Rom 1:23</a>; <a href='B:230 17:15'>Psa 17:15</a>; <a href='B:40 12:8'>Num 12:8</a>.<p/>The glory of God is used of the aggregate of the divine attributes and coincides with His self - revelation, <a href='B:20 33:22'>Exo 33:22</a>; compare proswpon face, ver. 23. Hence the idea is prominent in the redemptive revelation (<a href='B:290 60:3'>Isa 60:3</a>; <a href='B:520 6:4'>Rom 6:4</a>; <a href='B:520 5:2'>Rom 5:2</a> ). It expresses the form in which God reveals Himself in the economy of salvation (<a href='B:520 9:23'>Rom 9:23</a>; <a href='B:610 1:11'>1Ti 1:11</a>; <a href='B:560 1:12'>Eph 1:12</a> ). It is the means by which the redemptive work is carried on; for instance, in calling, <a href='B:680 1:3'>2Pe 1:3</a>; in raising up Christ and believers with Him to newness of life, <a href='B:520 6:4'>Rom 6:4</a>; in imparting strength to believers, <a href='B:560 3:16'>Eph 3:16</a>; <a href='B:580 1:11'>Col 1:11</a>; as the goal of Christian hope, <a href='B:520 5:2'>Rom 5:2</a>; <a href='B:520 8:18'>Rom 8:18</a>; <a href='B:520 8:21'>Rom 8:21</a>; <a href='B:630 2:13'>Tit 2:13</a>. It appears prominently in the work of Christ - the outraying of the Father's glory (<a href='B:650 1:3'>Heb 1:3</a> ), especially in John. See <a href='B:520 1:14'>Rom 1:14</a>; <a href='B:520 2:11'>Rom 2:11</a>, etc.<p/>The sense of the phrase here is : they are coming short of the honor or approbation which God bestows. The point under discussion is the want of righteousness. Unbelievers, or mere legalists, do not approve themselves before God by the righteousness which is of the law. They come short of the approbation which is extended only to those who are justified by faith. 30


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Being justified. The fact that they are justified in this extraordinary way shows that they must have sinned.<p/>Freely [&#948; &#969; &#961; &#949; &#945; &#957;]. Gratuitously. Compare <a href='B:470 10:8'>Mat 10:8</a>; <a href='B:500 14:25'>Joh 14:25</a>; <a href='B:540 11:7'>2Co 11:7</a>; <a href='B:730 21:6'>Rev 21:6</a>.<p/>Grace [&#967; &#945; &#961; &#953; &#964; &#953;]. See on <a href='B:490 1:30'>Luk 1:30</a>.<p/>Redemption [&#945; &#960; &#959; &#955; &#965; &#964; &#961; &#969; &#963; &#949; &#969; &#962;]. From ajpolutrow to redeem by paying the lutron price. Mostly in Paul. See <a href='B:490 21:28'>Luk 21:28</a>; <a href='B:650 9:15'>Heb 9:15</a>; <a href='B:650 11:35'>Heb 11:35</a>. The distinction must be carefully maintained between this word and lutron ransom. The Vulgate, by translating both redemptio, confounds the work of Christ with its result. Christ's death is nowhere styled lutrwsiv redemption. His death is the lutron ransom, figuratively, not literally, in the sense of a compensation; the medium of the redemption, answering to the fact that Christ gave Himself for us.


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Set forth [&#960; &#961; &#959; &#949; &#952; &#949; &#964; &#959;]. Publicly, openly [&#960; &#961; &#959;]; correlated with to declare. He brought Him forth and put Him before the public. Bengel, "placed before the eyes of all;" unlike the ark of the covenant which was veiled and approached only by the high - priest. The word is used by Herodotus of exposing corpses (v. 8); by Thucydides of exposing the bones of the dead (ii. 34). Compare the shew - bread, the loaves of the setting - forth [&#964; &#951; &#962; &#960; &#961; &#959; &#952; &#949; &#963; &#949; &#969; &#962;]. See on <a href='B:480 2:26'>Mar 2:26</a>. Paul refers not to preaching, but to the work of atonement itself, in which God's righteousness is displayed. Some render purposed or determined, as <a href='B:520 1:13'>Rom 1:13</a>; <a href='B:560 1:9'>Eph 1:9</a>, and according to the usual meaning of proqesiv purpose, in the New Testament. But the meaning adopted here is fixed by to declare.<p/>Propitiation [&#953; &#955; &#945; &#963; &#964; &#951; &#961; &#953; &#959; &#957;]. This word is most important, since it is the key to the conception of Christ's atoning work.<p/>In the New Testament it occurs only here and <a href='B:650 9:5'>Heb 9:5</a>; and must be studied in connection with the following kindred words : iJlaskomai which occurs in the New Testament only <a href='B:490 18:13'>Luk 18:13</a>, God be merciful, and <a href='B:650 2:17'>Heb 2:17</a>, to make reconciliation. Ilasmov twice, <a href='B:690 2:2'>1Jn 2:2</a>; <a href='B:690 4:10'>1Jn 4:10</a>; in both cases rendered propitiation. The compound ejxilaskomai, which is not found in the New Testament, but is frequent in the Septuagint and is rendered purge, cleanse, reconcile, make atonement. Septuagint usage. These words mostly represent the Hebrew verb kaphar to cover or conceal, and its derivatives. With only seven exceptions, out of about sixty or seventy passages in the Old Testament, where the Hebrew is translated by atone or atonement, the Septuagint employs some part or derivative of iJlaskomai or ejxilaskomai or Ilasmov or ejxilasmov is the usual Septuagint translation for kippurim covering for sin, A. V., atonement. Thus sin - offerings of atonement; day of atonement; ram of the atonement. See <a href='B:20 29:36'>Exo 29:36</a>; <a href='B:20 30:10'>Exo 30:10</a>; <a href='B:30 23:27'>Lev 23:27</a>; <a href='B:40 5:8'>Num 5:8</a>, etc. They are also used for chattath sin - offering, <a href='B:330 44:27'>Eze 44:27</a>; <a href='B:330 45:19'>Eze 45:19</a>; and for selichah forgiveness. <a href='B:230 129:4'>Psa 129:4</a>; <a href='B:340 9:9'>Dan 9:9</a>.<p/>These words are always used absolutely, without anything to mark the offense or the person propitiated.<p/>Ilaskomai, which is comparatively rare, occurs as a translation of kipher to cover sin, <a href='B:230 64:3'>Psa 64:3</a>; <a href='B:230 77:38'>Psa 77:38</a>; <a href='B:230 78:9'>Psa 78:9</a>; A. V., purge away, forgive, pardon. Of salach, to bear away as a burden, <a href='B:120 5:18'>2Ki 5:18</a>; <a href='B:230 24:11'>Psa 24:11</a> : A. V., forgive, pardon. It is used with the accusative (direct objective) case, marking the sin, or with the dative (indirect objective), as be conciliated to our sins.<p/>Exilaskomai mostly represents kipher to cover, and is more common than the simple verb. Thus, purge the altar, <a href='B:330 43:26'>Eze 43:26</a>; cleanse the sanctuary, <a href='B:330 45:20'>Eze 45:20</a>; reconcile the house, <a href='B:340 9:24'>Dan 9:24</a>. It is found with the accusative case of that which is cleansed; with the preposition peri concerning, as "for your sin," <a href='B:20 32:30'>Exo 32:30</a>; with the preposition uJper on behalf of A. V., for, <a href='B:330 45:17'>Eze 45:17</a>; absolutely, to make an atonement, <a href='B:30 16:17'>Lev 16:17</a>; with the preposition ajpo from, as "cleansed from the blood," <a href='B:40 35:33'>Num 35:33</a>. There are but two instances of the accusative of the person propitiated : appease him, <a href='B:10 32:20'>Gen 32:20</a>; pray before [&#960; &#961; &#959; &#960; &#953; &#964; &#953; &#945; &#964; &#949;] the Lord, <a href='B:450 7:2'>Zec 7:2</a>.<p/>Ilasthrion, A. V., propitiation, is almost always used in the Old Testament of the mercy - seat or golden cover of the ark, and this is its meaning in <a href='B:650 9:5'>Heb 9:5</a>, the only other passage of the New Testament in which it is found. In <a href='B:330 43:14'>Eze 43:14</a>; <a href='B:330 43:17'>Eze 43:17</a>; <a href='B:330 43:20'>Eze 43:20</a>, it means a ledge round a large altar, and is rendered settle in A. V.; Rev., ledge, in margin.<p/>This term has been unduly pressed into the sense of explanatory sacrifice. In the case of the kindred verbs, the dominant Old - Testament sense is not propitiation in the sense of something offered to placate or appease anger; but atonement or reconciliation, through the covering, and so getting rid of the sin which stands between God and man. The thrust of the idea is upon the sin or uncleanness, not upon the offended party. Hence the frequent interchange with ajgiazw to sanctify, and kaqarizw to cleanse. See <a href='B:330 43:26'>Eze 43:26</a>, where ejxilasontai shall purge, and kaqariousin shall purify, are used coordinately. See also <a href='B:20 30:10'>Exo 30:10</a>, of the altar of incense : "Aaron shall make an atonement [&#949; &#958; &#953; &#955; &#945; &#963; &#949; &#964; &#945; &#953;] upon the horns of it - with the blood of the sin - offering of atonement" [&#954; &#945; &#952; &#945; &#961; &#953; &#963; &#956; &#959; &#965; &#960; &#965; &#961; &#953; &#966; &#953; &#967; &#945; &#964; &#953; &#959; &#957;]. Compare <a href='B:30 16:20'>Lev 16:20</a>. The Hebrew terms are also used coordinately.<p/>Our translators frequently render the verb kaphar by reconcile, <a href='B:30 6:30'>Lev 6:30</a>; <a href='B:30 16:20'>Lev 16:20</a>; <a href='B:330 45:20'>Eze 45:20</a>. In <a href='B:30 8:15'>Lev 8:15</a>, Moses put blood upon the horns of the altar and cleansed [&#949; &#954; &#945; &#952; &#945; &#961; &#953; &#963; &#949;] the altar, and sanctified [&#951; &#947; &#953; &#945; &#963; &#949; &#957;] it, to make reconciliation [&#964; &#959; &#965; &#949; &#958; &#953; &#955; &#945; &#963; &#945; &#963; &#952; &#945; &#953;] upon it. Compare <a href='B:330 45:15'>Eze 45:15</a>; <a href='B:330 45:17'>Eze 45:17</a>; <a href='B:340 9:24'>Dan 9:24</a>.<p/>The verb and its derivatives occur where the ordinary idea of expiation is excluded. As applied to an altar or to the walls of a house (<a href='B:30 14:48-53'>Lev 14:48-53</a> ), this idea could have no force, because these inanimate things, though ceremonially unclean, could have no sin to be expiated. Moses, when he went up to make atonement for the idolatry at Sinai, offered no sacrifice, but only intercession. See also the case of Korah, <a href='B:40 16:46'>Num 16:46</a>; the cleansing of leprosy and of mothers after childbirth, <a href='B:30 14:1-20'>Lev 14:1-20</a>; <a href='B:30 12:7'>Lev 12:7</a>; <a href='B:30 14:30'>Lev 14:30</a>; the reformation of Josiah, <a href='B:140 34'>2Ch 34:0</a>; the fasting and confession of Ezra, <a href='B:150 10:1-15'>Ezr 10:1-15</a>; the offering of the Israelite army after the defeat of Midian. They brought bracelets, rings, etc., to make an atonement [&#949; &#958; &#953; &#955; &#945; &#963; &#945; &#963; &#952; &#945; &#953;] before the Lord; not expiatory, but a memorial, <a href='B:40 31:50-54'>Num 31:50-54</a>. The Passover was in no sense expiatory; but Paul says, "Christ our Passover was sacrificed for us; therefore purge out [&#949; &#954; &#954; &#945; &#952; &#945; &#961; &#945; &#964; &#949;] the old leaven. Let us keep the feast with sincerity and truth;" <a href='B:530 5:7'>1Co 5:7</a>; <a href='B:530 5:8'>1Co 5:8</a>.<p/>In the Old Testament the idea of sacrifice as in itself a propitiation continually recedes before that of the personal character lying back of sacrifice, and which alone gives virtue to it. See <a href='B:90 14:22'>1Sa 14:22</a>; <a href='B:230 40:6-10'>Psa 40:6-10</a>; <a href='B:230 50:8-14'>Psa 50:8-14</a>; <a href='B:230 50:23'>Psa 50:23</a>; <a href='B:230 51:16'>Psa 51:16</a>; <a href='B:230 51:17'>Psa 51:17</a>; <a href='B:290 1:11-18'>Isa 1:11-18</a>; <a href='B:300 7:21-23'>Jer 7:21-23</a>; <a href='B:370 5:21-24'>Amo 5:21-24</a>; <a href='B:400 6:6-8'>Mic 6:6-8</a>. This idea does not recede in the Old Testament to be reemphasized in the New. On the contrary, the New Testament emphasizes the recession, and lays the stress upon the cleansing and life - giving effect of the sacrifice of Christ. See <a href='B:500 1:29'>Joh 1:29</a>; <a href='B:580 1:20-22'>Col 1:20-22</a>; <a href='B:650 9:14'>Heb 9:14</a>; <a href='B:650 10:19-21'>Heb 10:19-21</a>; <a href='B:670 2:24'>1Pe 2:24</a>; <a href='B:690 1:7'>1Jn 1:7</a>; <a href='B:690 4:10-13'>1Jn 4:10-13</a>. The true meaning of the offering of Christ concentrates, therefore, not upon divine justice, but upon human character; not upon the remission of penalty for a consideration, but upon the deliverance from penalty through moral transformation; not upon satisfying divine justice, but upon bringing estranged man into harmony with God. As Canon Westcott remarks : "The scripture conception of iJlaskesqai is not that of appeasing one who is angry with a personal feeling against the offender, but of altering the character of that which, from without, occasions a necessary alienation, and interposes an inevitable obstacle to fellowship" (Commentary on St. John's Epistles, p. 85).<p/>In the light of this conception we are brought back to that rendering of iJlasthrion which prevails in the Septuagint, and which it has in the only other New - Testament passage where it occurs (<a href='B:650 9:5'>Heb 9:5</a> ) - mercy - seat; a rendering, maintained by a large number of the earlier expositors, and by some of the ablest of the moderns. That it is the sole instance of its occurrence in this sense is a fact which has its parallel in the terms Passover, Door, Rock, Amen, Day - spring, and others, applied to Christ. To say that the metaphor is awkward counts for nothing in the light of other metaphors of Paul. To say that the concealment of the ark is inconsistent with set forth is to adduce the strongest argument in favor of this rendering. The contrast with set forth falls in perfectly with the general conception. That mercy - seat which was veiled, and which the Jew could approach only once a fear, and then through the medium of the High - Priest, is now brought out where all can draw nigh and experience its reconciling power (<a href='B:650 10:19'>Heb 10:19</a>; <a href='B:650 10:22'>Heb 10:22</a>; compare <a href='B:650 9:8'>Heb 9:8</a> ). "The word became flesh and dwelt among us. We beheld His glory. We saw and handled" (<a href='B:500 1:14'>Joh 1:14</a>; <a href='B:690 1:1-3'>1Jn 1:1-3</a> ). The mercy - seat was the meetingplace of God and man (<a href='B:20 25:17-22'>Exo 25:17-22</a>; <a href='B:30 16:2'>Lev 16:2</a>; <a href='B:40 7:89'>Num 7:89</a> ); the place of mediation and manifestation. Through Christ, the antitype of the mercy - seat, the Mediator, man has access to the Father (<a href='B:560 2:18'>Eph 2:18</a> ). As the golden surface covered the tables of the law, so Christ stands over the law, vindicating


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What shall we say? [&#964; &#953; &#949; &#961; &#959; &#965; &#956; &#949; &#957;]. See ch. <a href='B:520 4:1'>Rom 4:1</a>; <a href='B:520 6:1'>Rom 6:1</a>; <a href='B:520 7:7'>Rom 7:7</a>; <a href='B:520 8:31'>Rom 8:31</a>; <a href='B:520 9:14'>Rom 9:14</a>; <a href='B:520 9:30'>Rom 9:30</a>. The phrase anticipates an objection or proposes an inference. It is used by Paul only, and by him only in this Epistle and in its argumentative portions. It is not found in the last five chapters, which are hortatory. Our Father. The best texts read propatora forefather.<p/>Hath found. Westcott and Hort omit. Then the reading would be "what shall we say of Abraham," etc. Found signifies, attained by his own efforts apart from grace.<p/>As pertaining to the flesh [&#954; &#945; &#964; &#945; &#963; &#945; &#961; &#954; &#945;]. Construe with found. The question is, Was Abraham justified by anything which pertained to the flesh ? Some construe with Abraham : our father humanly speaking.


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For. Supply, Abraham found nothing according to the flesh; for, if he did. he has something to boast of.<p/>By works [&#949; &#958; &#949; &#961; &#947; &#969; &#957;]. Lit., out of works. In speaking of the relation of works to justification, Paul never uses dia by or through, but ejk out of; works being regarded by the Jew as the meritorious source of salvation.


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The Scripture [&#951; &#947; &#961; &#945; &#966; &#951;]. The scripture passage. See on <a href='B:500 2:22'>Joh 2:22</a>; and foot - note on <a href='B:500 5:47'>Joh 5:47</a>.<p/>It was counted for righteousness [&#949; &#955; &#959; &#947; &#953; &#963; &#952; &#951; &#949; &#953; &#962; &#948; &#953; &#954; &#945; &#953; &#959; &#963; &#965; &#957; &#951; &#957;]. For the phrase logizesqai eijv to reckon unto, compare ch. <a href='B:520 2:26'>Rom 2:26</a>; <a href='B:520 9:8'>Rom 9:8</a>, where eijv is rendered for. The verb is also used with wJv as. So ch. 8 36; <a href='B:530 4:1'>1Co 4:1</a>. So in Sept., eijv, <a href='B:230 56:31'>Psa 56:31</a>; <a href='B:290 29:17'>Isa 29:17</a>; <a href='B:290 32:15'>Isa 32:15</a>; <a href='B:290 40:17'>Isa 40:17</a>; wJv. <a href='B:10 31:15'>Gen 31:15</a>; <a href='B:220 41:20'>Job 41:20</a>; <a href='B:230 43:22'>Psa 43:22</a>; <a href='B:290 5:28'>Isa 5:28</a>; <a href='B:290 29:16'>Isa 29:16</a>. The phrases ejlogisqh eijv and ejl. wJv are thus shown to be substantially equivalent. See further on ver. 5.


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The reward [&#959; &#956; &#953; &#963; &#952; &#959; &#962;]. See on <a href='B:680 2:13'>2Pe 2:13</a>.<p/>Not of grace but of debt [&#959; &#965; &#954; &#945; &#964; &#945; &#967; &#945; &#961; &#953; &#957; &#945; &#955; &#955; &#945; &#954; &#945; &#964; &#945; &#959; &#966; &#949; &#953; &#955; &#951; &#956; &#945;]. Lit., according to grace, etc. Not grace but debt is the regulative standard according to which his compensation is awarded. The workman for hire represents the legal method of salvation; he who does not work for hire, the gospel method; wages cannot be tendered as a gift. Grace is out of the question when wages is in question.


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Believeth on Him [&#960; &#953; &#963; &#964; &#949; &#965; &#959; &#957; &#964; &#953; &#949; &#960; &#953; &#964; &#959; &#957;]. The verb pisteuw to believe is used in the New Testament as follows :<p/>1. Transitively, with the accusative and dative : to entrust something to one, <a href='B:490 16:11'>Luk 16:11</a>; <a href='B:500 2:24'>Joh 2:24</a>. In the passive, to be entrusted with something, <a href='B:520 3:2'>Rom 3:2</a>; <a href='B:530 9:17'>1Co 9:17</a>; <a href='B:550 2:7'>Gal 2:7</a>. With the simple accusative, to believe a thing, <a href='B:500 11:26'>Joh 11:26</a>; <a href='B:690 4:16'>1Jn 4:16</a>.<p/>2. With the infinitive, <a href='B:510 14:11'>Act 14:11</a>.<p/>3. With oti that, <a href='B:470 9:28'>Mat 9:28</a>; <a href='B:480 11:24'>Mar 11:24</a>; <a href='B:660 2:19'>Jas 2:19</a>. Especially frequent in John : <a href='B:500 4:21'>Joh 4:21</a>; <a href='B:500 11:27'>Joh 11:27</a>; <a href='B:500 11:42'>Joh 11:42</a>; <a href='B:500 13:19'>Joh 13:19</a>; <a href='B:500 14:10'>Joh 14:10</a>; <a href='B:500 14:11'>Joh 14:11</a>; <a href='B:500 16:27'>Joh 16:27</a>; <a href='B:500 16:30'>Joh 16:30</a>, etc.<p/>4. With the simple dative, meaning to believe a person or thing, that they are true or speak the truth, <a href='B:500 2:22'>Joh 2:22</a>; <a href='B:500 4:21'>Joh 4:21</a>; <a href='B:500 5:46'>Joh 5:46</a>. See on <a href='B:500 1:12'>Joh 1:12</a>; <a href='B:500 2:22'>Joh 2:22</a>; <a href='B:500 2:23'>Joh 2:23</a>; <a href='B:500 8:31'>Joh 8:31</a>; <a href='B:500 10:37'>Joh 10:37</a>.<p/>5. With the preposition ejn in. Not frequent, and questioned in some of the passages cited for illustration. In <a href='B:500 3:15'>Joh 3:15</a>, ejn aujtw in Him, is probably to be construed with have eternal life. The formula occurs nowhere else in John. In <a href='B:480 1:15'>Mar 1:15</a> we find pisteuete ejn tw eujaggeliw believe in the gospel. The kindred noun pistiv faith, occurs in this combination. Thus <a href='B:550 3:26'>Gal 3:26</a>, though some join in Christ Jesus with sons. See also <a href='B:560 1:15'>Eph 1:15</a>; <a href='B:580 1:4'>Col 1:4</a>; <a href='B:610 3:13'>1Ti 3:13</a>; <a href='B:620 3:15'>2Ti 3:15</a>; <a href='B:520 3:25'>Rom 3:25</a>. This preposition indicates the sphere in which faith moves, rather than the object to which it is directed, though instances occur in the Septuagint where it plainly indicates the direction of faith, <a href='B:230 77:22'>Psa 77:22</a>; <a href='B:300 12:6'>Jer 12:6</a>.<p/>6. With the preposition ejpi upon, on to, unto.<p/>a. With the accusative, <a href='B:520 4:5'>Rom 4:5</a>; <a href='B:510 9:42'>Act 9:42</a>; <a href='B:510 11:17'>Act 11:17</a>; <a href='B:510 16:31'>Act 16:31</a>; <a href='B:510 22:19'>Act 22:19</a>. The preposition carries the idea of mental direction with a view to resting upon, which latter idea is conveyed by the same preposition.<p/>b. With the dative, <a href='B:610 1:16'>1Ti 1:16</a>; <a href='B:490 24:25'>Luk 24:25</a>; compare <a href='B:520 9:33'>Rom 9:33</a>; <a href='B:520 10:11'>Rom 10:11</a>; <a href='B:670 2:6'>1Pe 2:6</a>. The dative expresses absolute superposition. Christ as the object of faith, is the basis on which faith rests.<p/>7. With the preposition eijv into, <a href='B:470 18:6'>Mat 18:6</a>; <a href='B:500 2:11'>Joh 2:11</a>; <a href='B:510 19:4'>Act 19:4</a>; <a href='B:520 10:14'>Rom 10:14</a>; <a href='B:550 2:16'>Gal 2:16</a>; <a href='B:570 1:29'>Phi 1:29</a>, etc. The preposition conveys the idea of the absolute transference of trust from one's self to another. Literally the phrase means to believe into. See on <a href='B:500 1:12'>Joh 1:12</a>; <a href='B:500 2:23'>Joh 2:23</a>; <a href='B:500 9:35'>Joh 9:35</a>; <a href='B:500 12:44'>Joh 12:44</a>.<p/>Is counted for righteousness [&#955; &#959; &#947; &#953; &#950; &#949; &#964; &#945; &#953; &#949; &#953; &#962; &#948; &#953; &#954; &#945; &#953; &#959; &#963; &#965; &#957; &#951; &#957;]. Rev., is reckoned. See on ver. 3. The preposition eijv has the force of as, not the telic meaning with a view to, or in order that he may be (righteous); nor strictly, in the place of righteousness. Faith is not a substitute for righteousness, since righteousness is involved in faith. When a man is reckoned righteous through faith, it is not a legal fiction. He is not indeed a perfect man, but God does not reckon something which has no real existence. Faith is the germ of righteousness, of life in God. God recognizes no true life apart from holiness, and "he that believeth on the Son hath life." He is not merely regarded in the law's eye as living. God accepts the germ, not in place of the fruit, but as containing the fruit. "Abraham believed God.... No soul comes into such a relation of trust without having God's investment upon it; and whatever there may be in God's righteousness - love, truth, sacrifice - will be rightfully imputed or counted to be in it, because, being united to Him, it will have them coming over derivatively from Him" (Bushnell). The idea of logical sequence is inherent in logizetai is reckoned - the sequence of character upon faith. Where there is faith there is, logically, righteousness, and the righteousness is from faith unto faith (ch. 1 17). Nevertheless, in the highest development of the righteousness of faith, it will remain true that the man is justified, not by the works of righteousness, which are the fruit of faith, but by the faith which, in making him a partaker of the life and righteousness of God, generates and inspires the works.<p/>Observe that the believer's own faith is reckoned as righteousness. "In no passage in Paul's writings or in other parts of the New Testament, where the phrase to reckon for or the verb to reckon alone is used, is there a declaration that anything belonging to one person is imputed, accounted, or reckoned to another, or a formal statement that Christ's righteousness is imputed to believers" (President Dwight, " Notes on Meyer ").


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Describeth the blessedness [&#955; &#949; &#947; &#949; &#953; &#964; &#959; &#957; &#956; &#945; &#954; &#945; &#961; &#953; &#963; &#956; &#959; &#957;]. Makarismov does not mean blessedness, but the declaration of blessedness, the congratulation. So Plato : "The man of understanding will not suffer himself to be dazzled by the congratulation [&#956; &#945; &#954; &#945; &#961; &#953; &#963; &#956; &#959; &#965;] of the multitude (" Republic," 9, 591). Compare <a href='B:550 4:15'>Gal 4:15</a> (Rev.), and see note there. Rev., correctly, pronounceth blessing.


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Iniquities [&#945; &#957; &#959; &#956; &#953; &#945; &#953;]. Lit., lawlessnesses.<p/>Are forgiven [&#945; &#966; &#949; &#952; &#951; &#963; &#945; &#957;]. Lit., were forgiven. See on <a href='B:470 6:12'>Mat 6:12</a>; <a href='B:660 5:15'>Jas 5:15</a>; <a href='B:690 1:9'>1Jn 1:9</a>. Also on remission, <a href='B:490 3:3'>Luk 3:3</a>.


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The sign - a seal [&#963; &#951; &#956; &#949; &#953; &#959; &#957; - &#963; &#966; &#961; &#945; &#947; &#953; &#948; &#945;]. Sign refers to the material token; seal to its religious import. Compare <a href='B:530 9:2'>1Co 9:2</a>; <a href='B:10 17:11'>Gen 17:11</a>. See on to seal, <a href='B:730 22:10'>Rev 22:10</a>.<p/>That he might be [&#949; &#953; &#962; &#964; &#959; &#949; &#953; &#957; &#945; &#953; &#945; &#965; &#964; &#959; &#957;]. Not so that he became, but expressing the divinely appointed aim of his receiving the sign.


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Father of circumcision. Of circumcised persons. The abstract term is used for the concrete. See on 11 7.<p/>Who not only are - but who also walk. Apparently Paul speaks of two classes, but really of but one, designated by two different attributes. The awkwardness arises from the article toiv, erroneously repeated with stoicousin walk, which latter word expresses an added characteristic, not another class. Paul means that Abraham received a seal, etc., that he might be the father of circumcision to those who not only are circumcised, but who add to this outward sign the faith which Abraham exhibited.<p/>Walk (stoicousin). See on elements, <a href='B:680 3:10'>2Pe 3:10</a>.


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Heir of the world [&#954; &#955; &#951; &#961; &#959; &#957; &#959; &#956; &#959; &#957; &#954; &#959; &#963; &#956; &#959; &#965;]. See on divided by lot, <a href='B:510 13:19'>Act 13:19</a>; and inheritance, <a href='B:670 1:4'>1Pe 1:4</a>. "Paul here takes the Jewish conception of the universal dominion of the Messianic theocracy prefigured by the inheritance of Canaan, divests it of its Judaistic element, and raises it to a christological truth." Compare <a href='B:470 19:28'>Mat 19:28</a>; <a href='B:470 19:29'>Mat 19:29</a>; <a href='B:490 22:30'>Luk 22:30</a>. The idea underlies the phrases kingdom of God, kingdom of Heaven.


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Sure [&#946; &#949; &#946; &#945; &#953; &#945; &#957;]. Stable, valid, something realized, the opposite of made of none effect, ver. 14.


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A father of many nations. See <a href='B:10 17:5'>Gen 17:5</a>. Originally his name was Abram, exalted father; afterward Abraham, father of a multitude.<p/>Have I made [&#964; &#949; &#952; &#949; &#953; &#954; &#945;]. Appointed or constituted. For a similar sense see <a href='B:470 24:51'>Mat 24:51</a>; <a href='B:500 14:16'>Joh 14:16</a>, and note; <a href='B:510 13:47'>Act 13:47</a>; <a href='B:610 2:7'>1Ti 2:7</a>. The verb shows that the paternity was the result of a special arrangement. It would not be used to denote the mere physical connection between father and son.<p/>Who quickeneth the dead. This attribute of God is selected with special reference to the circumstances of Abraham as described in vers. 18, 21. As a formal attribute of God it occurs <a href='B:90 2:6'>1Sa 2:6</a>; <a href='B:500 5:21'>Joh 5:21</a>; <a href='B:540 1:9'>2Co 1:9</a>; <a href='B:610 6:13'>1Ti 6:13</a>.<p/>Calleth [&#954; &#945; &#955; &#959; &#965; &#957; &#964; &#959; &#962;]. The verb is used in the following senses :<p/>1 To give a name, with onoma name, <a href='B:470 1:21'>Mat 1:21</a>; <a href='B:470 1:22'>Mat 1:22</a>; <a href='B:470 1:25'>Mat 1:25</a>; <a href='B:490 1:13'>Luk 1:13</a>; <a href='B:490 1:31'>Luk 1:31</a>; without onoma <a href='B:490 1:59'>Luk 1:59</a>; <a href='B:490 1:60'>Luk 1:60</a>. To salute by a name, <a href='B:470 23:9'>Mat 23:9</a>; <a href='B:470 22:43'>Mat 22:43</a>; <a href='B:470 22:45'>Mat 22:45</a>. 
<a href='B:520 4'>Rom 4:0</a><p/>:2Passive. To bear a name or title among men, <a href='B:490 1:35'>Luk 1:35</a>; <a href='B:490 22:25'>Luk 22:25</a>; <a href='B:530 14:9'>1Co 14:9</a>. To be acknowledged or to pass as, <a href='B:470 5:9'>Mat 5:9</a>; <a href='B:470 5:19'>Mat 5:19</a>; <a href='B:660 2:23'>Jas 2:23</a>. 
<a href='B:520 4'>Rom 4:0</a><p/>:3To invite, <a href='B:470 22:3'>Mat 22:3</a>; <a href='B:470 22:9'>Mat 22:9</a>; <a href='B:500 2:2'>Joh 2:2</a>; <a href='B:530 10:27'>1Co 10:27</a>. To summon, <a href='B:470 4:21'>Mat 4:21</a>; <a href='B:510 4:18'>Act 4:18</a>; <a href='B:510 24:2'>Act 24:2</a>. To call out from, <a href='B:470 2:15'>Mat 2:15</a>; <a href='B:650 11:8'>Heb 11:8</a>; <a href='B:670 2:9'>1Pe 2:9</a>. 
<a href='B:520 4'>Rom 4:0</a><p/>:4To appoint. Select for an office, <a href='B:550 1:15'>Gal 1:15</a>; <a href='B:650 5:4'>Heb 5:4</a>; to salvation, <a href='B:520 9:11'>Rom 9:11</a>; <a href='B:520 8:30'>Rom 8:30</a>. 
<a href='B:520 4'>Rom 4:0</a><p/>:5Of God's creative decree. To call forth from nothing, <a href='B:290 41:4'>Isa 41:4</a>; <a href='B:120 8:1'>2Ki 8:1</a>.<p/>In this last sense some explain the word here; but it can scarcely be said that God creates things that are not as actually existing. Others explain, God's disposing decree. He disposes of things that are not as though existing. 31 The simplest explanation appears to be to give kalein the sense of nameth, speaketh of. Compare ch. 9 7; <a href='B:510 7:5'>Act 7:5</a>. The seed of Abraham "which were at present in the category of things which were not, and the nations which should spring physically or spiritually from him, God spoke of as having an existence, which word Abraham believed" (Alford). In this case there may properly be added the idea of the summons to the high destiny ordained for Abraham's seed.


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Being not weak in faith he considered not [&#956; &#951; &#945; &#963; &#952; &#949; &#957; &#951; &#963; &#945; &#962; &#964; &#951; &#960; &#953; &#963; &#964; &#949; &#953; &#959; &#965; &#954; &#945; &#964; &#949; &#957; &#959; &#951; &#963; &#949; &#957;]. The best texts omit ouj not before considered. According to this the rendering is as Rev., he considered, etc. Being not weak or weakened : (Rev.) is an accompanying circumstance to he considered. He considered all these unfavorable circumstances without a weakening of faith. The preposition kata in katenohsen considered, is intensive - attentively. He fixed his eye upon the obstacles.<p/>Dead [&#957; &#949; &#957; &#949; &#954; &#961; &#969; &#956; &#949; &#957; &#959; &#957;]. The participle is passive, slain. Used here hyperbolically. Hence, Rev., as good as dead.


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Staggered [&#948; &#953; &#949; &#954; &#961; &#953; &#952; &#951;]. Rev., better, wavered. See on <a href='B:510 11:12'>Act 11:12</a>; <a href='B:660 1:6'>Jas 1:6</a>; <a href='B:660 2:4'>Jas 2:4</a>. The word implies a mental struggle.<p/>Promise [&#949; &#960; &#945; &#947; &#947; &#949; &#955; &#953; &#945; &#957;]. See on <a href='B:510 1:4'>Act 1:4</a>.<p/>Was strong [&#949; &#957; &#949; &#948; &#965; &#957; &#945; &#956; &#969; &#952; &#951;]. Passive voice. Lit., was strengthened, or endued with strength. Rev., waxed strong.


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Being fully persuaded [&#960; &#955; &#951; &#961; &#959; &#966; &#959; &#961; &#951; &#952; &#949; &#953; &#962;]. Rev., more accurately, fully assured. See on most surely believed, <a href='B:490 1:1'>Luk 1:1</a>. The primary idea is, being filled with a thought or conviction.<p/>Able [&#948; &#965; &#957; &#945; &#964; &#959; &#962;]. The sense is stronger : mighty; compare <a href='B:490 1:49'>Luk 1:49</a>; <a href='B:490 24:19'>Luk 24:19</a>; <a href='B:510 18:24'>Act 18:24</a>; <a href='B:540 10:4'>2Co 10:4</a>; <a href='B:730 6:15'>Rev 6:15</a>.


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It shall be reckoned [&#956; &#949; &#955; &#955; &#949; &#953; &#955; &#959; &#947; &#953; &#950; &#949; &#963; &#952; &#945; &#953;].. Not the future of the verb to reckon, but mellw to intend points to God's definite purpose. See on <a href='B:510 27:2'>Act 27:2</a>; <a href='B:680 1:12'>2Pe 1:12</a>.<p/>Who believe. Since we are those who believe.


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Was delivered [&#960; &#945; &#961; &#949; &#948; &#959; &#952; &#951;]. See on <a href='B:470 4:12'>Mat 4:12</a>; <a href='B:670 2:23'>1Pe 2:23</a>. Used of casting into prison or delivering to justice, <a href='B:470 4:12'>Mat 4:12</a>; <a href='B:470 10:17'>Mat 10:17</a>; <a href='B:470 19:21'>Mat 19:21</a>. Frequently of the betrayal of Christ, <a href='B:470 10:4'>Mat 10:4</a>; <a href='B:470 17:22'>Mat 17:22</a>; <a href='B:500 6:64'>Joh 6:64</a>; <a href='B:500 6:71'>Joh 6:71</a>. Of committing a trust, <a href='B:470 25:14'>Mat 25:14</a>; <a href='B:470 25:20'>Mat 25:20</a>; <a href='B:470 25:22'>Mat 25:22</a>. Of committing tradition, doctrine, or precept, <a href='B:480 7:13'>Mar 7:13</a>; <a href='B:530 11:2'>1Co 11:2</a>; <a href='B:530 14:3'>1Co 14:3</a>; <a href='B:520 6:17'>Rom 6:17</a>; <a href='B:680 2:21'>2Pe 2:21</a>. Of Christ's yielding up His spirit, <a href='B:500 19:30'>Joh 19:30</a>. Of the surrender of Christ and His followers to death, <a href='B:520 8:32'>Rom 8:32</a>; <a href='B:540 4:11'>2Co 4:11</a>; <a href='B:550 2:20'>Gal 2:20</a>. Of giving over to evil, <a href='B:520 1:26'>Rom 1:26</a>; <a href='B:520 1:28'>Rom 1:28</a>; <a href='B:530 5:5'>1Co 5:5</a>; <a href='B:560 4:19'>Eph 4:19</a>.<p/>Raised again for our justification. "But if the whole matter of the justification depends on what He has suffered for our offenses, we shall as certainly be justified or have our account made even, if He does not rise, as if He does. Doubtless the rising has an immense significance, when the justification is conceived to be the renewing of our moral nature in righteousness; for it is only by the rising that His incarnate life and glory are fully discovered, and the righteousness of God declared in His person in its true moral power. But in the other view of justification there is plainly enough nothing depending, as far as that is concerned, on His resurrection" (Bushnell). Compare ch. 6 4 - 13.


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We have [&#949; &#967; &#959; &#956; &#949; &#957;]. The true reading is ecwmen let us have; but it is difficult if not impossible to explain it. Godet says : "No exegete has been able satisfactorily to account for this imperative suddenly occurring in the midst of a didactic development." Some explain as a concessive subjunctive, we may have; but the use of this in independent sentences is doubtful. Others give the deliberative sense, shall we have; but this occurs only in doubtful questions, as <a href='B:520 6:1'>Rom 6:1</a>. A similar instance is found <a href='B:650 12:28'>Heb 12:28</a>. "Let us have grace," where the indicative might naturally be expected. 32 Compare also the disputed reading, let us bear, <a href='B:530 14:49'>1Co 14:49</a>, and see note there.<p/>Peace [&#949; &#953; &#961; &#951; &#957; &#951; &#957;]. Not contentment, satisfaction, quiet, see <a href='B:570 4:7'>Phi 4:7</a>; but the state of reconciliation as opposed to enmity (ver. 10).<p/>With God [&#960; &#961; &#959; &#962;]. See on with God, <a href='B:500 1:1'>Joh 1:1</a>.


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Access [&#960; &#961; &#959; &#963; &#945; &#947; &#969; &#947; &#951; &#957;]. Used only by Paul. Compare <a href='B:560 2:18'>Eph 2:18</a>; <a href='B:560 3:12'>Eph 3:12</a>. Lit., the act of bringing to. Hence some insist on the transitive sense, introduction. Compare <a href='B:670 3:18'>1Pe 3:18</a>; <a href='B:560 2:13'>Eph 2:13</a>. The transitive sense predominates in classical Greek, but there are undoubted instances of the intransitive sense in later Greek, and some illustrations are cited from Xenophon, though their meaning is disputed. 33 Into this grace. Grace is conceived as a field into which we are brought. Compare <a href='B:550 1:6'>Gal 1:6</a>; <a href='B:550 5:4'>Gal 5:4</a>; <a href='B:670 5:12'>1Pe 5:12</a>. The; state of justification which is preeminently a matter of grace.<p/>In hope [&#949; &#960; &#949; &#955; &#960; &#953; &#948; &#953;]. Lit., on the ground of hope.


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Tribulations. Sharp contrast of glory and tribulation. Tribulations has the article; the tribulations attaching to the condition of believers. Rev., our tribulations.<p/>Patience [&#965; &#960; &#959; &#956; &#959; &#957; &#951; &#957;]. See on <a href='B:680 1:6'>2Pe 1:6</a>; <a href='B:660 5:7'>Jas 5:7</a>.


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Experience [&#948; &#959; &#954; &#953; &#956; &#951; &#957;]. Wrong. The word means either the process of trial, proving, as <a href='B:540 8:2'>2Co 8:2</a>, or the result of trial, approvedness, <a href='B:570 2:22'>Phi 2:22</a>. Here it can only be the latter : tried integrity, a state of mind which has stood the test. The process has already been expressed by tribulation. Rev. renders probation, which might be defended on the ground of English classical usage. Thus Shakespeare :<p/>" And of the truth herein This present object made probation.<p/>"Hamlet," 1, 1 Jeremy Taylor : "When by miracle God dispensed great gifts to the laity, He gave probation that He intended that all should prophecy and preach." But probation has come to be understood, almost universally, of the process of trial. The more accurate rendering is proof or approval.


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Maketh not ashamed [&#959; &#965; &#954; &#945; &#964; &#945; &#953; &#963; &#967; &#965; &#957; &#949; &#953;]. Mostly in Paul; elsewhere only in <a href='B:490 13:17'>Luk 13:17</a>; <a href='B:670 2:6'>1Pe 2:6</a>; <a href='B:670 3:16'>1Pe 3:16</a>. Rev., putteth not to shame, thus giving better the strong sense of the word, to disgrace or dishonor.<p/>Is shed abroad [&#949; &#954; &#954; &#949; &#967; &#965; &#964; &#945; &#953;]. Rev. renders the perfect tense; hath been shed abroad. Lit., poured out. Compare <a href='B:630 3:6'>Tit 3:6</a>; <a href='B:510 2:33'>Act 2:33</a>; <a href='B:510 10:45'>Act 10:45</a>. See on <a href='B:720 1:11'>Jud 1:11</a>.


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For the ungodly [&#965; &#960; &#949; &#961; &#945; &#963; &#949; &#946; &#969; &#957;]. It is much disputed whether uJper on behalf of, is ever equivalent to ajnti instead of. The classical writers furnish instances where the meanings seem to be interchanged. Thus Xenophon : "Seuthes asked, Wouldst thou, Episthenes, die for this one [&#965; &#960; &#949; &#961; &#964; &#959; &#965; &#964; &#959; &#965;] ?" Seuthes asked the boy if he should smite him (Episthenes) instead of him [&#945; &#957; &#964; &#949; &#954; &#949; &#953; &#957; &#959; &#965;]. So Irenaeus : "Christ gave His life for [&#965; &#960; &#949; &#961;] our lives, and His flesh for (anti) our flesh." Plato, "Gorgias," 515, "If you will not answer for yourself, I must answer for you [&#965; &#960; &#949; &#961; &#963; &#959; &#965;]." In the New Testament <a href='B:570 1:13'>Phi 1:13</a> is cited; uJper sou, A. V., in thy stead; Rev., in thy behalf. So <a href='B:530 14:29'>1Co 14:29</a>, "baptized for the dead [&#965; &#960; &#949; &#961; &#964; &#969; &#957; &#957; &#949; &#954; &#961; &#969; &#957;]." The meaning of this passage, however, is so uncertain that it cannot fairly be cited in evidence. The preposition may have a local meaning, over the dead. 34 None of these passages can be regarded as decisive. The most that can be said is that uJper borders on the meaning of ajnti. Instead of is urged largely on dogmatic grounds. In the great majority of passages the sense is clearly for the sake of, on behalf of. The true explanation seems to be that, in the passages principally in question, those, namely, relating to Christ's death, as here, <a href='B:550 3:13'>Gal 3:13</a>; <a href='B:520 14:15'>Rom 14:15</a>; <a href='B:670 3:18'>1Pe 3:18</a>, uJper characterizes the more indefinite and general proposition - Christ died on behalf of - leaving the peculiar sense of in behalf of undetermined, and to be settled by other passages. The meaning instead of may be included in it, but only inferentially. 35 Godet says : "The preposition can signify only in behalf of. It refers to the end, not at all to the mode of the work of redemption." Ungodly. The radical idea of the word is, want of reverence or of piety.


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Righteous - good [&#948; &#953; &#954; &#945; &#953; &#959; &#965; - &#945; &#947; &#945; &#952; &#959; &#965;]. The distinction is : dikaiov is simply right or just; doing all that law or justice requires; ajgaqov is benevolent, kind, generous. The righteous man does what he ought, and gives to every one his due. The good man "does as much as ever he can, and proves his moral quality by promoting the wellbeing of him with whom he has to do." 'Agaqov always includes a corresponding beneficent relation of the subject of it to another subject; an establishment of a communion and exchange of life; while dikaiov only expresses a relation to the purely objective dikh right. Bengel says : "dikaiov, indefinitely, implies an innocent man; oJ ajgaqov one perfect in all that piety demands; excellent, honorable, princely, blessed; for example, the father of his country."<p/>Therefore, according to Paul, though one would hardly die for the merely upright or strictly just man who commands respect, he might possibly die for the noble, beneficent man, who calls out affection. The article is omitted with righteous, and supplied with good - the good man, pointing to such a case as a rare and special exception.


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Commendeth. See on 3 5. Note the present tense. God continuously establishes His love in that the death of Christ remains as its most striking manifestation.<p/>His love [&#949; &#945; &#965; &#964; &#959; &#965;]. Rev., more literally, His own. Not in contrast with human love, but as demonstrated by Christ's act of love.


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Wrath [&#964; &#951; &#962; &#959; &#961; &#947; &#951; &#962;]. Rev., better, "the wrath of God." the article specifying. See on ch. <a href='B:520 12:19'>Rom 12:19</a>.


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Enemies [&#949; &#967; &#952; &#961; &#959; &#953;]. The word may be used either in an active sense, hating God, or passively, hated of God. The context favors the latter sense; not, however, with the conventional meaning of hated, denoting the revengeful, passionate feeling of human enmity, but simply the essential antagonism of the divine nature to sin. Neither the active nor the passive meaning needs to be pressed. The term represents the mutual estrangement and opposition which must accompany sin on man's part, and which requires reconciliation.<p/>We were reconciled to God [&#954; &#945; &#964; &#945; &#955; &#955; &#945; &#947; &#951; &#956; &#949; &#957; &#964; &#969; &#952; &#949; &#969;]. The verb means primarily to exchange; and hence to change the relation of hostile parties into a relation of peace; to reconcile. It is used of both mutual and one - sided enmity. In the former case, the context must show on which side is the active enmity.<p/>In the Christian sense, the change in the relation of God and man effected through Christ. This involves,<p/>1. A movement of God toward man with a view to break down man's hostility, to commend God's love and holiness to him, and to convince him of the enormity and the consequence of sin. It is God who initiates this movement in the person and work of Jesus Christ. See vers. 6, 8; <a href='B:540 5:18'>2Co 5:18</a>; <a href='B:540 5:19'>2Co 5:19</a>; <a href='B:560 1:6'>Eph 1:6</a>; <a href='B:690 4:19'>1Jn 4:19</a>. Hence the passive form of the verb here : we were made subjects of God's reconciling act.<p/>2. A corresponding movement on man's part toward God; yielding to the appeal of Christ's self - sacrificing love, laying aside his enmity, renouncing his sin, and turning to God in faith and obedience.<p/>3. A consequent change of character in man; the covering, forgiving, cleansing of his sin; a thorough revolution in all his dispositions and principles.<p/>4. A corresponding change of relation on God's part, that being removed which alone rendered Him hostile to man, so that God can now receive Him into fellowship and let loose upon him all His fatherly love and grace, <a href='B:690 1:3'>1Jn 1:3</a>; <a href='B:690 1:7'>1Jn 1:7</a>. Thus there is complete reconciliation. See, further, on ch. 3 25, 26.


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We also joy [&#954; &#945; &#953; &#954; &#945; &#965; &#967; &#969; &#956; &#949; &#957; &#959; &#953;]. Lit., but also glorying. The participle corresponds with that in ver. 10, being reconciled. We shall be saved, not only as being reconciled, but as also rejoicing; the certainty of the salvation being based, not only upon the reconciliation, but also upon the corresponding joy.<p/>We have now received the atonement [&#957; &#965; &#957; &#964; &#951; &#957; &#954; &#945; &#964; &#945; &#955; &#955; &#945; &#947; &#951; &#957; &#949; &#955; &#945; &#946; &#959; &#956; &#949; &#957;]. Now, in contrast with future glory.<p/>Atonement, Rev., properly, reconciliation, the noun being etymologically akin to the verb to reconcile. Atonement at the time of the A. V. signified reconciliation, at - one - ment, the making two estranged parties at one. So Shakespeare :<p/>"He and Aufidius can no more atone Than violenist contrarieties." " Coriolanus, " 4, 6.<p/>Fuller : "His first essay succeeded so well, Moses would adventure on a second design to atone two Israelites at variance." The word at present carries the idea of satisfaction rather than of reconciliation, and is therefore inappropriate here. The article points to the reconciliation in ver. 10. See on ch. <a href='B:520 3:24-26'>Rom 3:24-26</a>.


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Wherefore as. As [&#969; &#963; &#960; &#949; &#961;] begins the first member of a comparison. The second member is not expressed, but is checked by the illustration introduced in vers. 13, 14, and the apostle, in his flow of thought, drops the construction with which he started, and brings in the main tenor of what is wanting by "Adam who is the type," etc. (ver. 14).<p/>Entered into. As a principle till then external to the world.<p/>Passed upon [&#948; &#953; &#951; &#955; &#952; &#949; &#957; &#949; &#966;]. Lit., came throughout upon. The preposition dia denotes spreading, propagation, as eijv into denoted entrance.<p/>For that [&#949; &#966; &#969;] On the ground of the fact that.


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Until the law. In the period between Adam and Moses.<p/>Is not imputed [&#959; &#965; &#954; &#949; &#955; &#955; &#959; &#947; &#949; &#953; &#964; &#945; &#953;]. Put to account so as to bring penalty. From logov an account or reckoning. Only here and <a href='B:570 1:18'>Phi 1:18</a>.<p/>Figure [&#964; &#965; &#960; &#959; &#962;]. See on <a href='B:670 5:3'>1Pe 5:3</a>.


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Of one [&#964; &#959; &#965; &#949; &#957; &#959; &#962;]. Rev., correctly, the one - Adam. So the many. Much more. Some explain of the quality of the cause and effect : that as the fall of Adam caused vast evil, the work of the far greater Christ shall much more cause great results of good. This is true; but the argument seems to turn rather on the question of certainty. "The character of God is such, from a christian point of view, that the comparison gives a much more certain basis for belief, in what is gained through the second Adam, than in the certainties of sin and death through the first Adam" (Schaff and Riddle).


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That sinned [&#945; &#956; &#945; &#961; &#964; &#951; &#963; &#945; &#957; &#964; &#959; &#962;]. The better supported reading. Some MSS. and versions read aJmarthmatov transgression.<p/>Of one. Some explain, one man, from the preceding (one) that sinned. Others, one trespass, from ver. 17.<p/>The judgment [&#954; &#961; &#953; &#956; &#945;]. Judicial sentence. Compare <a href='B:530 6:7'>1Co 6:7</a>; <a href='B:530 11:29'>1Co 11:29</a>. See on <a href='B:680 2:3'>2Pe 2:3</a>.<p/>Condemnation [&#954; &#945; &#964; &#945; &#954; &#961; &#953; &#956; &#945;]. See on shall be damned, <a href='B:480 16:16'>Mar 16:16</a>. A condemnatory sentence.<p/>Justification [&#948; &#953; &#954; &#945; &#953; &#969; &#956; &#945;]. Not the subjective state of justification, but a righteous act or deed. <a href='B:730 19:8'>Rev 19:8</a>; see on ver. 18.<p/>The word is sometimes rendered orinance, <a href='B:650 9:1'>Heb 9:1</a>; <a href='B:650 9:10'>Heb 9:10</a>; an appointment of God having the force of law. So <a href='B:520 1:32'>Rom 1:32</a>, where Rev. gives ordinance for judgment, and <a href='B:520 2:26'>Rom 2:26</a>, ordinances for righteousness.


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Reigned. The emphatic point of the comparison. The effect of the second Adam cannot fall behind that of the first. If death reigned, there must be a reign of life.<p/>They which receive [&#959; &#953; &#955; &#945; &#956; &#946; &#945; &#957; &#959; &#957; &#964; &#949; &#962;]. Not believingly accept, but simply the recipients.<p/>Abundance of grace. Note the articles, the abundance of the grace.


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The offense of one [&#949; &#957; &#959; &#962; &#960; &#945; &#961; &#945; &#960; &#964; &#969; &#956; &#945; &#964; &#959; &#962;]. Rev., corrects, one trespass.<p/>The righteousness of one [&#949; &#957; &#959; &#962; &#948; &#953; &#954; &#945; &#953; &#969; &#956; &#945; &#964; &#959; &#962;]. See on ver 16. Rev., correctly, one act of righteousness.


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Disobedience [&#960; &#945; &#961; &#945; &#954; &#959; &#951; &#962;]. Only here, <a href='B:540 10:6'>2Co 10:6</a>; <a href='B:650 9:2'>Heb 9:2</a>. The kindred verb paralouw to neglect, Rev., refuse, occurs <a href='B:470 18:17'>Mat 18:17</a>. From para aside, amiss, and ajkouw to hear, sometimes with the accompanying sense of heeding, and so nearly = obey. Parakoh is therefore, primarily, a failing to hear or hearing amiss. Bengel remarks that the word very appositely points out the first step in Adam's fall - carelessness, as the beginning of a city's capture is the remissness of the guards.<p/>Were made [&#954; &#945; &#964; &#949; &#963; &#964; &#945; &#952; &#951; &#963; &#945; &#957;]. See on <a href='B:660 3:6'>Jas 3:6</a>. Used elsewhere by Paul only at <a href='B:630 1:5'>Tit 1:5</a>, in the sense of to appoint to office or position. This is its most frequent use in the New Testament. See <a href='B:470 24:25'>Mat 24:25</a>; <a href='B:510 6:3'>Act 6:3</a>; <a href='B:510 7:10'>Act 7:10</a>; <a href='B:650 5:1'>Heb 5:1</a>, etc. The primary meaning being to set down, it is used in classical Greek of bringing to a place, as a ship to the land, or a man to a place or person; hence to bring before a magistrate (<a href='B:510 17:15'>Act 17:15</a> ). From this comes the meaning to set down as, i e., to declare or show to be; or to constitute, make to be. So <a href='B:680 1:8'>2Pe 1:8</a>; <a href='B:660 4:4'>Jas 4:4</a>; <a href='B:660 3:6'>Jas 3:6</a>. The exact meaning in this passage is disputed. The following are the principal explanations :<p/>1. Set down in a declarative sense; declared to be.<p/>2. Placed in the category of sinners because of a vital connection with the first tranegressor.<p/>3. Became sinners; were made. This last harmonizes with sinned in ver. 12.<p/>The disobedience of Adam is thus declared to have been the occasion of the death of all, because it is the occasion of their sin; but the precise nature of this relation is not explained. 36 Obedience [&#965; &#960; &#945; &#954; &#959; &#951; &#962;]. Note the play on the words, parakoe, hypokoe, disobedience, obedience. Upakoh obedience, is also derived from ajkouw to hear (see on disobedience) and uJpo beneath, the idea being submission to what one hears.


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The law entered [&#960; &#945; &#961; &#949; &#953; &#963; &#951; &#955; &#952; &#949; &#957;] Rev., literally, came in beside, giving the force of para beside. Very significant. Now that the parallel between Adam and Christ is closed, the question arises as to the position and office of the law. How did it stand related to Adam and Christ ? Paul replies that it came in alongside of the sin. "It was taken up into the divine plan or arrangement, and made an occasion for the abounding of grace in the opening of the new way to justification and life" [&#948; &#969; &#953; &#947; &#951; &#964;].<p/>Might abound [&#960; &#955; &#949; &#959; &#957; &#945; &#963; &#951;]. Not primarily of the greater consciousness and acknowledgment of sin, but of the increase of actual transgression. The other thought, however, may be included. See ch. <a href='B:520 7:7'>Rom 7:7</a>; <a href='B:520 7:8'>Rom 7:8</a>; <a href='B:520 7:9'>Rom 7:9</a>; <a href='B:520 7:11'>Rom 7:11</a>.<p/>Did much more abound [&#965; &#960; &#949; &#961; &#949; &#960; &#949; &#961; &#953; &#963; &#963; &#949; &#965; &#963; &#949; &#957;]. Lit., abounded over and above. Only here and <a href='B:540 7:4'>2Co 7:4</a>. Compare uJperepleonase abounded exceedingly, <a href='B:610 1:14'>1Ti 1:14</a>; uJperperisswv beyond measure, <a href='B:480 7:37'>Mar 7:37</a>; uJperauxanei; groweth exceedingly, <a href='B:600 1:3'>2Th 1:3</a>.


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Unto death [&#949; &#957; &#964; &#969; &#952; &#945; &#957; &#945; &#964; &#969;]. Wrong. In death, as Rev. As the sphere or dominion of death's tyranny. Compare ver. 14, "death reigned." Some, however, explain the preposition as instrumental, by death. How much is lost by the inaccurate rendering of the prepositions. Ellicott remarks that there are few points more characteristic of the apostle's style than his varied but accurate use of prepositions, especially of two or more in the same or in immediately contiguous clauses. See <a href='B:520 3:22'>Rom 3:22</a>; <a href='B:560 4:6'>Eph 4:6</a>; <a href='B:580 1:16'>Col 1:16</a>.<p/>Through Jesus Christ our Lord. "And now - so this last word seems to say - Adam has passed away; Christ alone remains" (Godet).


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What shall we say then? "A transition - expression and a debater's phrase" (Morison). The use of this phrase points to Paul's training in the Rabbinical schools, where questions were propounded and the students encouraged to debate, objections being suddenly interposed and answered. Shall we continue [&#949; &#960; &#953; &#956; &#949; &#957; &#969; &#956; &#949; &#957;]. The verb means primarily to remain or abide at or with, as <a href='B:530 16:8'>1Co 16:8</a>; <a href='B:570 1:24'>Phi 1:24</a>; and secondarily, to persevere, as <a href='B:520 11:23'>Rom 11:23</a>; <a href='B:580 1:23'>Col 1:23</a>. So better here, persist.


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Know ye not [&#945; &#947; &#957; &#959; &#949; &#953; &#964; &#949;]. The expression is stronger : are ye ignorant. So Rev. The indicative mood presupposes an acquaintance with the moral nature of baptism, and a consequent absurdity in the idea of persisting in sin.<p/>So many as [&#959; &#963; &#959; &#953;]. Rev., all we who. Put differently from we that (oitinev, ver. 2) as not characterizing but designating all collectively. Baptized into [&#949; &#953; &#962;]. See on <a href='B:470 28:19'>Mat 28:19</a>. The preposition. denotes inward union, participation; not in order to bring about the union, for that has been effected. Compare <a href='B:530 12:12'>1Co 12:12</a>; <a href='B:530 12:13'>1Co 12:13</a>; <a href='B:530 12:27'>1Co 12:27</a>.<p/>Into His death. As He died to sin, so we die to sin, just as if we were literally members of His body. Godet gives an anecdote related by a missionary who was questioning a converted Bechuana on <a href='B:580 3:3'>Col 3:3</a>. The convert said : "Soon I shall be dead, and they will bury me in my field. My flocks will come to pasture above me. But I shall no longer hear them, and I shall not come forth from my tomb to take them and carry them with me to the sepulchre. They will be strange to me, as I to them. Such is the image of my life in the midst of the world since I believed in Christ."


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We are buried with [&#963; &#965; &#957; &#949; &#964; &#945; &#966; &#951; &#956; &#949; &#957;]. Rev., more accurately, were buried. Therefore, as a natural consequence of death. There is probably an allusion to the immersion of baptism. Compare <a href='B:580 3:3'>Col 3:3</a>.<p/>Into death. Through the baptism into death referred to in ver. 3. Both A. V. and Rev. omit the article, which is important for the avoidance of the error buried into death.<p/>Glory [&#948; &#959; &#958; &#951; &#962;]. The glorious collective perfection of God See on 3 23. Here the element of power is emphasized, which is closely related to the idea of divine glory. See <a href='B:580 1:11'>Col 1:11</a>. All the perfections of God contribute to the resurrection of Christ - righteousness, mercy, wisdom, holiness.<p/>We might walk [&#960; &#949; &#961; &#953; &#960; &#945; &#964; &#951; &#963; &#969; &#956; &#949; &#957;]. Lit., walk about, implying habitual conduct. See on <a href='B:500 11:9'>Joh 11:9</a>; <a href='B:690 1:6'>1Jn 1:6</a>; <a href='B:710 1:4'>3Jn 1:4</a>; <a href='B:490 11:44'>Luk 11:44</a>.<p/>In newness of life [&#949; &#957; &#954; &#945; &#953; &#957; &#959; &#964; &#951; &#964; &#953; &#950; &#969; &#951; &#962;]. A stronger expression than new life. It gives more prominence to the main idea, newness, than would be given by the adjective. Thus <a href='B:610 6:17'>1Ti 6:17</a>, uncertainty of riches; not uncertain riches, as A. V.


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We have been planted together [&#963; &#965; &#956; &#966; &#965; &#964; &#959; &#953; &#947; &#949; &#947; &#959; &#957; &#945; &#956; &#949; &#957;]. Rev. gives more accurately the meaning of both words. Sumfutoi is not planted, which would be formed from futeuw to plant, while this word is compounded with sun together, and fuw to grow. Gegonaman is have become, denoting process, instead of the simple einai to be. Hence Rev., have become united, have grown together; an intimate and progressive union; coalescence. Note the mixture of metaphors, walking and growing. We shall be also [&#945; &#955; &#955; &#945; &#954; &#945; &#953; &#949; &#963; &#959; &#956; &#949; &#952; &#945;]. It is impossible to reproduce this graphic and condensed phrase accurately in English. It contains an adversative particle ajlla; but. Morison paraphrases : "If we were united with Him in the likeness of His death (that will not be the full extent of the union), but we shall be also united," etc. For similar instances see <a href='B:530 4:15'>1Co 4:15</a>; <a href='B:580 2:5'>Col 2:5</a>.


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Old man [&#959; &#960; &#945; &#955; &#945; &#953; &#959; &#962; &#945; &#957; &#952; &#961; &#969; &#960; &#959; &#962;]., Only in Paul, and only three times; here, <a href='B:560 4:22'>Eph 4:22</a>; <a href='B:580 3:9'>Col 3:9</a>. Compare <a href='B:500 3:3'>Joh 3:3</a>; <a href='B:630 3:5'>Tit 3:5</a>. The old, unrenewed self. Paul views the Christian before his union with Christ, as, figuratively, another person. Somewhat in the same way he regards himself in ch. 7.<p/>The body of sin [&#964; &#959; &#963; &#969; &#956; &#945; &#964; &#951; &#962; &#945; &#956; &#945; &#961; &#964; &#953; &#945; &#962;]. Swma in earlier classical usage signifies a corpse. So always in Homer and often in later Greek. So in the New Testament, <a href='B:470 6:25'>Mat 6:25</a>; <a href='B:480 5:29'>Mar 5:29</a>; <a href='B:480 14:8'>Mar 14:8</a>; <a href='B:480 14:43'>Mar 14:43</a>. It is used of men as slaves, <a href='B:730 18:13'>Rev 18:13</a>. Also in classical Greek of the sum - total. So Plato : to tou kosmou swma the sum - total of the world (" Timaeus, " 31). The meaning is tinged in some cases by the fact of the vital union of the body with the immaterial nature, as being animated by the yuxh soul, the principle of individual life. Thus <a href='B:470 6:25'>Mat 6:25</a>, where the two are conceived as forming one organism, so that the material ministries which are predicated of the one are predicated of the other, and the meanings of the two merge into one another.<p/>In Paul it can scarcely be said to be used of a dead body, except in a figurative sense, as <a href='B:520 8:10'>Rom 8:10</a>, or by inference, <a href='B:540 5:8'>2Co 5:8</a>. Commonly of a living body. It occurs with yuch soul, only <a href='B:590 5:23'>1Th 5:23</a>, and there its distinction from yuch rather than its union with it is implied. So in <a href='B:470 10:28'>Mat 10:28</a>, though even there the distinction includes the two as one personality. It is used by Paul :<p/>1. Of the living human body, <a href='B:520 4:19'>Rom 4:19</a>; <a href='B:530 6:13'>1Co 6:13</a>; <a href='B:530 9:27'>1Co 9:27</a>; <a href='B:530 12:12-26'>1Co 12:12-26</a>.<p/>2. Of the Church as the body of Christ, <a href='B:520 12:5'>Rom 12:5</a>; <a href='B:530 12:27'>1Co 12:27</a>; <a href='B:560 1:23'>Eph 1:23</a>; <a href='B:580 1:18'>Col 1:18</a>, etc. Sarx flesh, never in this sense.<p/>3. Of plants and heavenly bodies, <a href='B:530 14:37'>1Co 14:37</a>; <a href='B:530 14:40'>1Co 14:40</a>.<p/>4. Of the glorified body of Christ, <a href='B:570 3:21'>Phi 3:21</a>.<p/>5. Of the spiritual body of risen believers, <a href='B:530 14:44'>1Co 14:44</a>. It is distinguished from sarx flesh, as not being limited to the organism of an earthly, living body, <a href='B:530 14:37'>1Co 14:37</a>; <a href='B:530 14:38'>1Co 14:38</a>. It is the material organism apart from any definite matter. It is however sometimes used as practically synonymous with sarx, <a href='B:530 7:16'>1Co 7:16</a>; <a href='B:530 7:17'>1Co 7:17</a>; <a href='B:560 5:28'>Eph 5:28</a>; <a href='B:560 5:31'>Eph 5:31</a>; <a href='B:540 4:10'>2Co 4:10</a>; <a href='B:540 4:11'>2Co 4:11</a>. Compare <a href='B:530 5:3'>1Co 5:3</a> with <a href='B:580 2:5'>Col 2:5</a>. An ethical conception attaches to it. It is alternated with melh members, and the two are associated with sin (<a href='B:520 1:24'>Rom 1:24</a>; <a href='B:520 6:6'>Rom 6:6</a>; <a href='B:520 7:5'>Rom 7:5</a>; <a href='B:520 7:24'>Rom 7:24</a>; <a href='B:520 8:13'>Rom 8:13</a>; <a href='B:580 3:5'>Col 3:5</a> ), and with sanctification (<a href='B:520 12:1'>Rom 12:1</a>; <a href='B:530 6:19'>1Co 6:19</a> sq.; compare <a href='B:590 4:4'>1Th 4:4</a>; <a href='B:590 5:23'>1Th 5:23</a> ). It is represented as mortal, <a href='B:520 8:11'>Rom 8:11</a>; <a href='B:540 10:10'>2Co 10:10</a>; and as capable of life, <a href='B:530 13:3'>1Co 13:3</a>; <a href='B:540 4:10'>2Co 4:10</a>.<p/>In common with melh members, it is the instrument of feeling and willing rather than sarx, because the object in such cases is to designate the body not definitely as earthly, but generally as organic, <a href='B:520 6:12'>Rom 6:12</a>; <a href='B:520 6:13'>Rom 6:13</a>; <a href='B:520 6:19'>Rom 6:19</a>; <a href='B:540 5:10'>2Co 5:10</a>. Hence, wherever it is viewed with reference to sin or sanctification, it is the outward organ for the execution of the good or bad resolves of the will.<p/>The phrase body of sin denotes the body belonging to, or ruled by, the power of sin, in which the members are instruments of unrighteousness (ver. 13). Not the body as containing the principle of evil in our humanity, since Paul does not regard sin as inherent in, and inseparable from, the body (see ver. 13; <a href='B:540 4:10-12'>2Co 4:10-12</a>; <a href='B:540 7:1'>2Co 7:1</a>. Compare <a href='B:470 14:19'>Mat 14:19</a> ), nor as precisely identical with the old man, an organism or system of evil dispositions, which does not harmonize with vers. 12, 13, where Paul uses body in the strict sense. "Sin is conceived as the master, to whom the body as slave belongs and is obedient to execute its will. As the slave must perform his definite functions, not because he in himself can perform no others, but because of His actually subsistent relationship of service he may perform no others, while of himself he might belong as well to another master and render other services; so the earthly swma body belongs not of itself to the aJmartia sin, but may just as well belong to the Lord (<a href='B:530 6:13'>1Co 6:13</a> ), and doubtless it is de facto enslaved to sin, so long as a redemption from this state has not set in by virtue of the divine Spirit" (<a href='B:520 7:24'>Rom 7:24</a>; Dickson).<p/>Destroyed. See on 3 3.<p/>He that is dead [&#959; &#945; &#960; &#959; &#952; &#945; &#957; &#969; &#957;]. Rev., literally, he that hath died. In a physical sense. Death and its consequences are used as the general illustration of the spiritual truth. It is a habit of Paul to throw in such general illustrations. See <a href='B:520 7:2'>Rom 7:2</a>.


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Is freed [&#948; &#949; &#948; &#953; &#954; &#945; &#953; &#969; &#964; &#945; &#953;]. Lit., as Rev., is justified; i e., acquitted, absolved; just as the dead person sins no more, being released from sin as from a legal claim. "As a man that is dead is acquitted and released from bondage among men, so a man that has died to sin is acquitted from the guilt of sin and released from its bondage" (Alford).


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We be dead [&#945; &#960; &#949; &#952; &#945; &#957; &#959; &#956; &#949; &#957;]. The aorist. Rev., correctly, we died. The death is viewed as an event, not as a state.<p/>We believe [&#960; &#953; &#963; &#964; &#949; &#965; &#959; &#956; &#949; &#957;]. Dogmatic belief rather than trust, though the latter is not excluded.<p/>Shall live with [&#963; &#965; &#957; &#950; &#951; &#963; &#959; &#956; &#949; &#957;]. Participation of the believer's sanctified life with the life of Christ rather than participation in future glory, which is not the point emphasized. Compare ver. 11.


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In that He died [&#959; &#947; &#945; &#961; &#945; &#960; &#949; &#952; &#945; &#957; &#949; &#957;]. Lit.. what he died; the death which he died. Compare sin a sin, <a href='B:690 5:16'>1Jn 5:16</a>; the life which I live, literally, what I live, <a href='B:550 2:20'>Gal 2:20</a>.<p/>Once [&#949; &#966; &#945; &#960; &#945; &#958;]. More literally, as Rev., in margin, once for all. Compare <a href='B:650 7:27'>Heb 7:27</a>; <a href='B:650 9:12'>Heb 9:12</a>; <a href='B:650 10:10'>Heb 10:10</a>.


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Reign [&#946; &#945; &#963; &#953; &#955; &#949; &#965; &#949; &#964; &#969;]. The antithesis implied is not between reigning and existing, but between reigning and being deposed.<p/>Body. Literal, thus according with members, ver : 13.


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Yield [&#960; &#945; &#961; &#953; &#963; &#964; &#945; &#957; &#949; &#964; &#949;]. Put at the service of; render. Rev., present. Compare <a href='B:490 2:22'>Luk 2:22</a>; <a href='B:510 9:41'>Act 9:41</a>; <a href='B:520 12:1'>Rom 12:1</a>. See on <a href='B:510 1:3'>Act 1:3</a>. Members [&#956; &#949; &#955; &#951;]. Physical; though some include mental faculties.<p/>Compare <a href='B:580 3:5'>Col 3:5</a>, where members is expounded by fornication, uncleanness, etc., the physical being a symbol of the moral, of which it is the instrument.<p/>Instruments [&#959; &#960; &#955; &#945;]. The word is used from the earliest times of tools or instruments generally. In Homer of a ship's tackle, smith's tools, implements of war, and in the last sense more especially in later Greek. In the New Testament distinctly of instruments of war (<a href='B:500 18:3'>Joh 18:3</a>; <a href='B:540 6:7'>2Co 6:7</a>; <a href='B:540 10:4'>2Co 10:4</a> ). Here probably with the same meaning, the conception being that of sin and righteousness as respectively rulers of opposing sovereignties (compare reign, ver. 12, and have dominion, ver. 14), and enlisting men in their armies. Hence the exhortation is, do not offer your members as weapons with which the rule of unrighteousness may be maintained, but offer them to God in the service of righteousness. Of unrighteousness [&#945; &#948; &#953; &#954; &#953; &#945; &#962;]. See on <a href='B:680 2:13'>2Pe 2:13</a>.<p/>Yield [&#960; &#945; &#961; &#945; &#963; &#964; &#951; &#963; &#945; &#964; &#949;]. Rev., present. The same word as before, but in a different tense. The present tense, be presenting, denotes the daily habit, the giving of the hand, the tongue, etc., to the service of sin as temptation appeals to each. Here the aorist, as in <a href='B:520 12:1'>Rom 12:1</a>, denotes an act of self - devotion once for all.<p/>As those that are alive [&#969; &#962; &#950; &#969; &#957; &#964; &#945; &#962;]. The best texts read wJsei as if alive. This brings out more clearly the figurative character of the exhortation. 37 From the dead [&#949; &#954; &#957; &#949; &#954; &#961; &#969; &#957;]. Note the preposition out of. See on <a href='B:490 16:31'>Luk 16:31</a>.


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Servants [&#948; &#959; &#965; &#955; &#959; &#965; &#962;]. Every man must choose between two ethical principles. Whichever one he chooses is master, and he is its bond - servant. Compare <a href='B:470 6:24'>Mat 6:24</a>; <a href='B:470 7:18'>Mat 7:18</a>.<p/>Sin unto death - obedience unto righteousness. The antithesis is not direct - sin unto death, obedience unto life; but obedience is the true antithesis of sin, since sin is disobedience, and righteousness is life.


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That ye were. The peculiar form of expression is explained in two ways; either making the thanksgiving bear only on the second proposition, ye obeyed, etc., and regarding the first as inserted by way of contrast or background to the salutary moral change : or, emphasizing were; ye were the servants of sin, but are so no more. Rev. adopts the former, and inserts whereas.<p/>From the heart. See on 1 21.<p/>Form of doctrine [&#964; &#965; &#960; &#959; &#957; &#948; &#953; &#948; &#945; &#967; &#951; &#962;]. Rev., form of teaching. For tupon, see on <a href='B:670 5:3'>1Pe 5:3</a>. The Pauline type of teaching as contrasted with the Judaistic forms of Christianity. Compare my gospel, <a href='B:520 2:16'>Rom 2:16</a>; <a href='B:520 16:25'>Rom 16:25</a>. Others explain as the ideal or pattern presented by the gospel. Form of teaching, however, seems to point to a special and precisely defined type of christian instruction.<p/>Was delivered unto you [&#949; &#953; &#962; &#948; &#957; &#960; &#945; &#961; &#949; &#948; &#959; &#952; &#951; &#964; &#949;]. But this rendering is impossible. Render, as Rev., whereunto ye were delivered. For the verb, see on 4 25. They had been handed over to the educative power of this form of teaching.


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After the manner of men [&#945; &#957; &#952; &#961; &#969; &#960; &#953; &#957; &#959; &#957;]. Lit., what is human, popularly. He seems to have felt that the figures of service, bondage, etc., were unworthy of the subject, and apologizes for his use of the image of the slave mart to enforce such a high spiritual truth, on the ground of their imperfect spiritual comprehension. Compare <a href='B:540 2:6'>2Co 2:6</a>; <a href='B:530 3:1'>1Co 3:1</a>; <a href='B:530 3:2'>1Co 3:2</a>.<p/>To iniquity unto iniquity [&#964; &#951; &#945; &#957; &#959; &#956; &#953; &#945; &#949; &#953; &#962; &#964; &#951; &#957; &#945; &#957; &#959; &#956; &#953; &#945; &#957;]. Iniquity issuing in an abiding iniquitous state. Lit., lawlessness. It is used by John as the definition of sin, <a href='B:690 3:4'>1Jn 3:4</a>.<p/>Holiness [&#945; &#947; &#953; &#945; &#963; &#956; &#959; &#957;]. Rev., sanctification. For the kindred adjective agiov holy, see on saints, <a href='B:510 26:10'>Act 26:10</a>. Agiasmov is used in the New Testament both of a process - the inauguration and maintenance of the life of fellowship with God, and of the resultant state of sanctification. See <a href='B:590 4:3'>1Th 4:3</a>; <a href='B:590 4:7'>1Th 4:7</a>; <a href='B:600 2:13'>2Th 2:13</a>; <a href='B:610 2:15'>1Ti 2:15</a>; <a href='B:670 1:2'>1Pe 1:2</a>; <a href='B:650 12:14'>Heb 12:14</a>. It is difficult to determine which is meant here. The passages in Thessalonians, Timothy, and Hebrews, are cited by interpreters on both sides. As in ver. 22 it appears that sanctification contemplates a further result (everlasting life), it is perhaps better to understand it as the process. Yield your members to righteousness in order to carry on the progressive work of sanctification, perfecting holiness (<a href='B:530 7:1'>1Co 7:1</a> ).


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Free from righteousness [&#949; &#955; &#949; &#965; &#952; &#949; &#961; &#959; &#953; &#964; &#951; &#948; &#953; &#954; &#945; &#953; &#959; &#963; &#965; &#957; &#951;]. An ambiguous translation. Better, Rev., free in regard of righteousness. Disengaged (Morison), practically independent of its demands, having offered their service to the opposing power. They could not serve two masters.


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Fruit. See on 1 13.<p/>Had ye [&#949; &#953; &#967; &#949; &#964; &#949;]. Imperfect tense, denoting continuance. What fruit were ye having during your service of sin ?<p/>In the things whereof [&#949; &#966; &#959; &#953; &#962;]. Some change the punctuation, and read "What fruit had ye at that time? Things whereof ye are now ashamed." But the majority of the best texts reject this, and besides, the question is of having fruit, not of the quality of the fruit.


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Wages [&#959; &#968; &#969; &#957; &#953; &#945;]. From oyon cooked meat, and later, generally, provisions. At Athens especially fish. Hence ojywnion is primarily provision - money, and is used of supplies for an army, see <a href='B:530 9:7'>1Co 9:7</a>. The figure of ver. 13 is carried out : Sin, as a Lord to whom they tender weapons and who pays wages.<p/>Death. "Sin pays its serfs by punishing them. Its wages is death, and the death for which its counters are available is the destruction of the weal of the soul" (Morison).<p/>Gift [&#967; &#945; &#961; &#953; &#963; &#956; &#945;]. Rev., rightly, free gift (compare ch. 5 15). In sharp contrast with wages.


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Brethren. All Christians, not only Jews but Gentiles who are assumed to be acquainted with the Old Testament.


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That hath a husband [&#965; &#960; &#945; &#957; &#948; &#961; &#959; &#962;]. Lit., under or subject to a husband. The illustration is selected to bring forward the union with Christ after the release from the law, as analogous to a new marriage (ver. 4).<p/>Is loosed [&#954; &#945; &#964; &#951; &#961; &#947; &#951; &#964; &#945; &#953;]. Rev., discharged. See on 3 3, Lit., she has been brought to nought as respects the law of the husband.<p/>The law of the husband. Her legal connection with him She dies to that law with the husband's death. There is an apparent awkwardness in carrying out the figure. The law, in vers. 1, 2, is represented by the husband who rules (hath dominion). On the death of the husband the woman is released. In ver. 4, the wife (figuratively) dies. "Ye are become dead to the law that ye should be married to another." But as the law is previously represented by the husband, and the woman is released by the husband's death, so, to make the figure consistent, the law should be represented as dying in order to effect the believer's release. The awkwardness is relieved by taking as the middle term of comparison the idea of dead in a marriage relation. When the husband dies the wife dies (is brought to nought) so far as the marriage relation is concerned. The husband is represented as the party who dies because the figure of a second marriage is introduced with its application to believers (ver. 4). Believers are made dead to the law as the wife is maritally dead - killed in respect of the marriage relation by her husband's death.


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She shall be called [&#967; &#961; &#951; &#956; &#945; &#964; &#953; &#963; &#949; &#953;]. See on <a href='B:510 11:26'>Act 11:26</a>.


text:
Are become dead [&#949; &#952; &#945; &#957; &#945; &#964; &#969; &#952; &#951; &#964; &#949;]. Rev., more accurately, ye were made dead, put to death; because this ethical death is fellowship with Christ's death, which was by violence.<p/>Who was raised. An important addition, because it refers to the newness of life which issues from the rising with Christ. See ch. <a href='B:520 6:3'>Rom 6:3</a>; <a href='B:520 6:11'>Rom 6:11</a>; <a href='B:520 6:13'>Rom 6:13</a>; <a href='B:520 6:22'>Rom 6:22</a>. Bring forth fruit. The figure of marriage is continued, but the reference is not to be pressed. The real point of analogy is the termination of relations to the old state. 
<a href='B:520 7'>Rom 7:0</a><p/>:5In the flesh [&#949; &#957; &#964; &#951; &#963; &#945; &#961; &#954; &#953;]. Sarx flesh, occurs in the classics in the physical sense only. Homer commonly uses it in the plural as denoting all the flesh or muscles of the body. Later the singular occurs in the same sense. Paul's use of this and other psychological terms must be determined largely by the Old - Testament usage as it appears in the Septuagint. 38<p/>1. In the physical sense. The literal flesh. In the Septuagint ta krea flesh (plural) is used where the reference is to the parts of animals slain, and aiJ sarkev, flesh (plural) where the reference is to flesh as the covering of the living body. Hence Paul uses krea in <a href='B:520 14:21'>Rom 14:21</a>; <a href='B:530 8:13'>1Co 8:13</a>, of the flesh of sacrificed animals. Compare also the adjective sarkimov fleshy <a href='B:540 3:3'>2Co 3:3</a>; and <a href='B:330 11:19'>Eze 11:19</a>; <a href='B:330 36:26'>Eze 36:26</a>, Sept.<p/>2. Kindred. Denoting natural or physical relationship, <a href='B:520 1:3'>Rom 1:3</a>; <a href='B:520 9:3-8'>Rom 9:3-8</a>; <a href='B:520 11:14'>Rom 11:14</a>; <a href='B:550 4:23'>Gal 4:23</a>; <a href='B:550 4:29'>Gal 4:29</a>; <a href='B:530 10:18'>1Co 10:18</a>; <a href='B:570 1:16'>Phi 1:16</a>. This usage forms a transition to the following sense : the whole human body. Flesh is the medium in and through which the natural relationship of man manifests itself. Kindred is conceived as based on community of bodily substance. Therefore :<p/>3. The body itself. The whole being designated by the part, as being its main substance and characteristic, <a href='B:530 6:16'>1Co 6:16</a>; <a href='B:530 7:28'>1Co 7:28</a>; <a href='B:540 4:11'>2Co 4:11</a>; <a href='B:540 7:5'>2Co 7:5</a>; <a href='B:540 10:3'>2Co 10:3</a>; <a href='B:540 12:7'>2Co 12:7</a>; <a href='B:520 2:28'>Rom 2:28</a>; <a href='B:550 6:13'>Gal 6:13</a>, etc. Paul follows the Septuagint in sometimes using swma body, and sometimes sarx flesh, in this sense, so that the terms occasionally seem to be practically synonymous. Thus <a href='B:530 6:16'>1Co 6:16</a>; <a href='B:530 6:17'>1Co 6:17</a>, where the phrase one body is illustrated and confirmed by one flesh. See <a href='B:10 2:24'>Gen 2:24</a>; <a href='B:560 5:28'>Eph 5:28</a>; <a href='B:560 5:31'>Eph 5:31</a>, where the two are apparently interchanged. Compare <a href='B:540 4:10'>2Co 4:10</a>; <a href='B:540 4:11'>2Co 4:11</a>; <a href='B:530 5:3'>1Co 5:3</a>, and <a href='B:580 2:5'>Col 2:5</a>. Sarx, however, differs from swma in that it can only signify the organism of an earthly, living being consisting of flesh and bones, and cannot denote "either an earthly organism that is not living, or a living organism that is not earthly" (Wendt, in Dickson). Swma not thus limited. Thus it may denote the organism of the plant (<a href='B:530 14:37'>1Co 14:37</a>; <a href='B:530 14:38'>1Co 14:38</a> ) or the celestial bodies (ver. 40). Hence the two conceptions are related as general and special : swma body, being the material organism apart from any definite matter (not from any sort of matter), sarx, flesh, the definite, earthly, animal organism. The two are synonymons when swma is used, from the context, of an earthly, animal body. Compare <a href='B:570 1:22'>Phi 1:22</a>; <a href='B:540 5:1-8'>2Co 5:1-8</a>.<p/>Swma body, and not sarx flesh, is used when the reference is to a metaphorical organism, as the church, <a href='B:520 12:4'>Rom 12:4</a> sqq.; <a href='B:530 10:16'>1Co 10:16</a>; <a href='B:530 12:12-27'>1Co 12:12-27</a>; <a href='B:560 1:23'>Eph 1:23</a>; <a href='B:560 2:16'>Eph 2:16</a>; <a href='B:580 1:18'>Col 1:18</a>, etc.<p/>The sarx is described as mortal (<a href='B:540 4:11'>2Co 4:11</a> ); subject to infirmity (<a href='B:550 4:13'>Gal 4:13</a>; <a href='B:540 12:7'>2Co 12:7</a> ); locally limited (<a href='B:580 2:15'>Col 2:15</a> ); an object of fostering care (<a href='B:560 5:29'>Eph 5:29</a> ). 
<a href='B:520 7'>Rom 7:0</a><p/>:4Living beings generally, including their mental nature, and with a correlated notion of weakness and perishableness. Thus the phrase pasa sarx all flesh (<a href='B:10 6:12'>Gen 6:12</a>; <a href='B:290 49:26'>Isa 49:26</a>; <a href='B:290 49:23'>Isa 49:23</a> ). This accessory notion of weakness stands in contrast with God. In Paul the phrase all flesh is cited from the Old Testament (<a href='B:520 3:20'>Rom 3:20</a>; <a href='B:550 2:16'>Gal 2:16</a> ) and is used independently (<a href='B:530 1:29'>1Co 1:29</a> ). In all these instances before God is added. So in <a href='B:550 1:16'>Gal 1:16</a>, flesh and blood implies a contrast of human with divine wisdom.<p/>Compare <a href='B:530 14:50'>1Co 14:50</a>; <a href='B:560 6:12'>Eph 6:12</a>. This leads up to 
<a href='B:520 7'>Rom 7:0</a><p/>:5Man "either as a creature in his natural state apart from Christ, or the creaturely side or aspect of the man in Christ." Hence it is correlated with anqrwpov man, <a href='B:530 3:3'>1Co 3:3</a>; <a href='B:520 6:19'>Rom 6:19</a>; <a href='B:540 5:17'>2Co 5:17</a>. Compare <a href='B:520 6:6'>Rom 6:6</a>; <a href='B:560 4:22'>Eph 4:22</a>; <a href='B:580 3:9'>Col 3:9</a>; <a href='B:550 5:24'>Gal 5:24</a>. Thus the flesh would seem to be interchangeable with the old man.<p/>It has affections and lusts (<a href='B:550 5:24'>Gal 5:24</a> ); willings (<a href='B:560 2:3'>Eph 2:3</a>; <a href='B:520 8:6'>Rom 8:6</a>; <a href='B:520 8:7'>Rom 8:7</a> ); a mind (<a href='B:580 2:18'>Col 2:18</a> ); a body (<a href='B:580 2:11'>Col 2:11</a> ). It is in sharp contrast with pneuma spirit (<a href='B:550 3:3'>Gal 3:3</a>; <a href='B:550 3:19'>Gal 3:19</a>; <a href='B:550 5:16'>Gal 5:16</a>; <a href='B:550 5:17'>Gal 5:17</a>; <a href='B:550 5:19-24'>Gal 5:19-24</a>; <a href='B:550 6:8'>Gal 6:8</a>; <a href='B:520 8:4'>Rom 8:4</a> ). The flesh and the spirit are thus antagonistic. Sarx flesh, before or in contrast with his reception of the divine element whereby he becomes a new creature in Christ : the whole being of man as it exists and acts apart from the influence of the Spirit. It properly characterizes, therefore, not merely the lower forms of sensual gratification, but all - the highest developments of the life estranged from God, whether physical, intellectual, or aesthetic.<p/>It must be carefully noted : 
<a href='B:520 7'>Rom 7:0</a><p/>:1That Paul does not identify flesh and sin. Compare, flesh of sin, <a href='B:520 8:3'>Rom 8:3</a>. Sec <a href='B:520 7:17'>Rom 7:17</a>; <a href='B:520 7:18'>Rom 7:18</a>; <a href='B:540 7:1'>2Co 7:1</a>; <a href='B:550 2:20'>Gal 2:20</a>. 
<a href='B:520 7'>Rom 7:0</a><p/>:2That Paul does not identify sarx with the material body nor associate sin exclusively and predominantly with the body. The flesh is the flesh of the living man animated by the soul [&#968; &#965; &#967; &#951;] as its principle of life, and is distinctly used as coordinate with anqrwpov man. As in the Old Testament, "it embraces in an emphatic manner the nature of man, mental and corporeal, with its internal distinctions." The spirit as well as the flesh is capable of defilement (<a href='B:540 7:1'>2Co 7:1</a>; compare <a href='B:530 7:34'>1Co 7:34</a> ). Christian life is to be transformed by the renewing of the mind (<a href='B:520 12:2'>Rom 12:2</a>; compare <a href='B:560 4:23'>Eph 4:23</a> ). 
<a href='B:520 7'>Rom 7:0</a><p/>:3That Paul does not identify the material side of man with evil. The flesh is not the native seat and source of sin. It is only its organ, and the seat of sin's manifestation. Matter is not essentially evil. The logical consequence of this would be that no service of God is possible while the material organism remains. See <a href='B:520 12:1'>Rom 12:1</a>. The flesh is not necessarily sinful in itself; but as it has existed from the time of the introduction of sin through Adam, it is recognized by Paul as tainted with sin. Jesus appeared in the flesh, and yet was sinless (<a href='B:540 5:21'>2Co 5:21</a> ).<p/>The motions of sins [&#964; &#945; &#960; &#945; &#952; &#951; &#956; &#945; &#964; &#945; &#964; &#969; &#957; &#945; &#956; &#945; &#961; &#964; &#953; &#969; &#957;]. Motions used in earlier English for emotions or impulses. Thus Bacon : "He that standeth at a stay where others rise, can hardly avoid motions of envy" (" Essay " 14.). The word is nearly synonymous with paqov passion (ch. 1, 26, note). From paqein to suffer; a feeling which the mind undergoes, a passion, desire. Rev., sinful passions : which led to sins.<p/>Did work [&#949; &#957; &#951; &#961; &#947; &#949; &#953; &#964; &#959;]. Rev., wrought. See <a href='B:540 1:6'>2Co 1:6</a>; <a href='B:540 4:12'>2Co 4:12</a>; <a href='B:560 3:20'>Eph 3:20</a>; <a href='B:550 5:6'>Gal 5:6</a>; <a href='B:570 2:13'>Phi 2:13</a>; <a href='B:580 1:29'>Col 1:29</a>. Compare <a href='B:480 6:14'>Mar 6:14</a>, and see on power, <a href='B:500 1:12'>Joh 1:12</a>.


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We are delivered [&#954; &#945; &#964; &#951; &#961; &#947; &#951; &#952; &#951; &#956; &#949; &#957;]. Rev., have been discharged, as the woman, ver. 2. See on ch. <a href='B:520 3:3'>Rom 3:3</a>.<p/>We were held. Lit., held down. See on ch. <a href='B:520 1:18'>Rom 1:18</a>.


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I had not known [&#959; &#965; &#954; &#949; &#947; &#957; &#969; &#957;]. Rev., correctly, I did not know. See on <a href='B:500 2:24'>Joh 2:24</a>. The I refers to Paul himself. He speaks in the first person, declaring concerning himself what is meant to apply to every man placed under the Mosaic law, as respects his relation to that law, before and after the revolution in his inner life brought about through his connection with that law. His personal experience is not excluded, but represents the universal experience. 39 Lust [&#949; &#960; &#953; &#952; &#965; &#956; &#953; &#945; &#957;]. Rev., coveting. See on <a href='B:480 4:19'>Mar 4:19</a>.


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Sin. Personified.<p/>Occasion [&#945; &#966; &#959; &#961; &#956; &#951; &#957;]. Emphatic, expressing the relation of the law to sin. The law is not sin, but sin found occasion in the law. Used only by Paul. See <a href='B:540 5:12'>2Co 5:12</a>; <a href='B:550 5:13'>Gal 5:13</a>; <a href='B:610 5:14'>1Ti 5:14</a>. The verb ajformaw means to make a start from a place. Aformh is therefore primarily a starting - point, a base of operations. The Lacedaemonians agreed that Peloponnesus would be ajformhn iJkanhn a good base of operations (Thucydides, 1, 90). Thus, the origin, cause, occasion, or pretext of a thing; the means with which one begins. Generally, resources, as means of war, capital in business. Here the law is represented as furnishing sin with the material or ground of assault, "the fulcrum for the energy of the evil principle." Sin took the law as a base of operations. Wrought [&#954; &#945; &#964; &#949; &#953; &#961; &#947; &#945; &#963; &#945; &#964; &#959;]. The compound verb with kata down through always signifies the bringing to pass or accomplishment. See ch. <a href='B:520 2:9'>Rom 2:9</a>; <a href='B:530 5:3'>1Co 5:3</a>; <a href='B:540 7:10'>2Co 7:10</a>. It is used both of evil and good. See especially vers. 15, 17, 18, 20. "To man everything forbidden appears as a desirable blessing; but yet, as it is forbidden, he feels that his freedom is limited, and now his lust rages more violently, like the waves against the dyke" (Tholuck).<p/>Dead. Not active.


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I was alive - once [&#949; &#950; &#969; &#957; &#960; &#959; &#964; &#949;]. Referring to the time of childlike innocence previous to the stimulus imparted to the inactive principle of sin by the coming of the law; when the moral self - determination with respect to the law had not taken place, and the sin - principle was therefore practically dead.<p/>The commandment [&#949; &#957; &#964; &#959; &#955; &#951; &#962;]. The specific injunction "thou shalt not covet." See on <a href='B:660 2:8'>Jas 2:8</a>; <a href='B:500 13:34'>Joh 13:34</a>.<p/>Revived [&#945; &#957; &#949; &#950; &#951; &#963; &#949; &#957;]. Not came to life, but lived again. See <a href='B:490 14:24'>Luk 14:24</a>, 
<a href='B:520 7:3'>Rom 7:3</a><p/>2The power of sin is originally and in its nature living; but before the coming of the commandment its life is not expressed. When the commandment comes, it becomes alive again. It lies dormant, like the beast at the door (<a href='B:10 4:7'>Gen 4:7</a> ), until the law stirs it up.<p/>The tendency of prohibitory law to provoke the will to resistance is frequently recognized in the classics. Thus, Horace : "The human race, presumptuous to endure all things, rushes on through forbidden wickedness" (Ode, 1, 3, 25). Ovid : "The permitted is unpleasing; the forbidden consumes us fiercely" (" Amores, "1, 19, 3)." We strive against the forbidden and ever desire what is denied "(Id., 1, 4, 17). Seneca :" Parricides began with the law, and the punishment showed them the crime "(" De Clementia," 1, 23). Cato, in his speech on the Oppian law; says : "It is safer that a wicked man should even never be accused than that he should be acquitted; and luxury, if it had never been meddled with, would he more tolerable than it will be now, like a wild beast, irritated by having been chained and then let loose" (Livy, 34, 4).<p/>I found to be unto death. The A. V. omits the significant auth this. This very commandment, the aim of which was life, I found unto death. Meyer remarks : "It has tragic emphasis." So Rev., this I found. The surprise at such an unexpected result is expressed by I found, literally, was found [&#949; &#965; &#961; &#949; &#952; &#951;]


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Deceived [&#949; &#958; &#951; &#960; &#945; &#964; &#951; &#963; &#949; &#957;]. Rev., beguiled Only in Paul. Compare <a href='B:540 11:3'>2Co 11:3</a>; <a href='B:600 2:3'>2Th 2:3</a>.


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Holy, just, good. Holy as God's revelation of Himself; just (Rev., righteous) in its requirements, which correspond to God's holiness; good, salutary, because of its end.


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Exceeding [&#954; &#945; &#952; &#965; &#960; &#949; &#961; &#946; &#959; &#955; &#951; &#957;]. An adverbial phrase. Lit., according to excess. The noun uJperbolh means a casting beyond. The English hyperbole is a transcription.


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We know [&#959; &#953; &#948; &#945; &#956; &#949; &#957;]. Denoting something generally conceded.<p/>Spiritual [&#960; &#957; &#949; &#965; &#956; &#945; &#964; &#953; &#954; &#959; &#962;]. The expression of the Holy Spirit.<p/>Carnal [&#963; &#945; &#961; &#954; &#953; &#957; &#959; &#962;]. Lit., made of flesh. A very strong expression. "This unspiritual, material, phenomenal nature" so dominates the unrenewed man that he is described as consisting of flesh. Others read sarkikov having the nature of flesh.<p/>Sold under sin. As a slave. The preposition uJpo under, with the accusative, implies direction; so as to be under the power of.


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I do [&#954; &#945; &#964; &#949; &#961; &#947; &#945; &#950; &#959; &#956; &#945; &#953;]. See on ver. 8. Accomplish, achieve. Here appropriately used of carrying out another's will. I do not perceive the outcome of my sinful life.<p/>I allow not [&#959; &#965; &#947; &#953; &#957; &#969; &#963; &#954; &#969;]. Allow is used by A. V. in the earlier English sense of approve. Compare <a href='B:490 11:48'>Luk 11:48</a>; <a href='B:520 14:22'>Rom 14:22</a>; <a href='B:590 2:4'>1Th 2:4</a>. Shakespeare : "Thou shalt hold the opinion of Pythagoras as I will allow of thy wits" (" Twelfth Night, "4, 2). But the meaning of ginwskw is not approve, but recognize, come to know, perceive. Hence Rev., I know not. Paul says :" What I carry out I do not recognize in its true nature, as a slave who ignorantly performs his master's behest without knowing its tendency or result. "<p/>I would [&#952; &#949; &#955; &#969;]. See on <a href='B:470 1:19'>Mat 1:19</a>. Rather desire than will in the sense of full determination, as is shown by I consent (ver. 16), and I delight in (ver. 22).<p/>Do I not [&#960; &#961; &#945; &#963; &#963; &#969;]. See on <a href='B:500 3:21'>Joh 3:21</a>. Rev., correctly, practice : the daily doing which issues in accomplishment [&#954; &#945; &#964; &#949; &#961; &#947; &#945; &#950; &#959; &#956; &#945; &#953;].<p/>Do I [&#960; &#959; &#953; &#969;]. See on <a href='B:500 3:21'>Joh 3:21</a>. More nearly akin to katergazomai I accomplish, realize. "When I have acted [&#960; &#961; &#945; &#963; &#963; &#969;] I find myself face to face with a result which my moral instinct condemns" (Godet). I do not practice what I would, and the outcome is what I hate.


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I consent [&#963; &#965; &#956; &#966; &#951; &#956; &#953;]. Lit., speak together with; concur with, since the law also does not desire what I do. Only here in the New Testament.<p/>Good [&#954; &#945; &#955; &#959; &#962;]. See on <a href='B:500 10:11'>Joh 10:11</a>; <a href='B:500 10:32'>Joh 10:32</a>; <a href='B:470 26:10'>Mat 26:10</a>; <a href='B:660 2:7'>Jas 2:7</a>. Morally excellent.


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Now - no more [&#957; &#965; &#957; &#953; - &#959; &#965; &#954; &#949; &#964; &#953;]. Not temporal, pointing back to a time when it was otherwise, but logical, pointing to an inference. After this statement you can no more maintain that, etc.<p/>I [&#949; &#947; &#969;]. My personality proper; my moral self - consciousness which has approved the law (ver. 16) and has developed vague desires for something better. 40


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In me. The entire man in whom sin and righteousness struggle, in whose unregenerate condition sin is the victor, having its domain in the flesh. Hence in me considered as carnal (ver. 14). That another element is present appears from "to will is present with me;" but it is the flesh which determines his activity as an unregenerate man. There is good in the I, but not in the I considered as carnal. This is brought out in ver. 25, "With the flesh (I serve) the law of sin." Hence there is added that is, in my flesh. Is present [&#960; &#945; &#961; &#945; &#954; &#949; &#953; &#964; &#945; &#953;]. Lit., lies beside or before.<p/>Perform [&#954; &#945; &#964; &#949; &#961; &#947; &#945; &#950; &#949; &#963; &#952; &#945; &#953;]. Carry the desire into effect.<p/>I find not [&#959; &#965; &#967; &#949; &#965; &#961; &#953; &#963; &#954; &#969;]. The best texts omit find, and read simply ouj not. So Rev., "To do that which is good is not (present)."


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Do not - do. [&#960; &#959; &#953; &#969; - &#960; &#961; &#945; &#963; &#963; &#969;]. See on ver. 15.


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A law. With the article, the law. The constant rule of experience imposing itself on the will. Thus in the phrases law of faith, works, the spirit. Here the law of moral contradiction.<p/>When I would [&#964; &#969; &#952; &#949; &#955; &#959; &#957; &#964; &#953; &#949; &#956; &#959; &#953;]. Lit., as Rev., to me who would, or to the wishing me, thus emphasizing the I whose characteristic it is to wish, but not to do.


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I delight in [&#963; &#965; &#957; &#951; &#948; &#959; &#956; &#945; &#953;]. Lit., I rejoice with. Stronger than I consent unto (ver., 16). It is the agreement of moral sympathy.<p/>The inward man [&#964; &#959; &#957; &#949; &#963; &#969; &#945; &#957; &#952; &#961; &#969; &#960; &#959; &#957;]. The rational and moral I, the essence of the man which is conscious of itself as an ethical personality. Not to be confounded with the new man (<a href='B:560 4:24'>Eph 4:24</a>; <a href='B:580 3:10'>Col 3:10</a> ). 41 It is substantially the same with the mind (ver. 23).


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I see [&#946; &#955; &#949; &#960; &#969;]. See on <a href='B:500 1:29'>Joh 1:29</a>. Paul is a spectator of his own personality.<p/>Another [&#949; &#964; &#949; &#961; &#959; &#957;]. See on <a href='B:470 6:24'>Mat 6:24</a>.<p/>Warring against [&#945; &#957; &#964; &#953; &#963; &#964; &#961; &#945; &#964; &#949; &#965; &#959; &#956; &#949; &#957; &#959; &#957;]. Only here in the New Testament. Taking the field against.<p/>The law of my mind [&#964; &#969; &#957; &#959; &#956; &#969; &#964; &#959; &#965; &#957; &#959; &#959; &#962; &#956; &#959; &#965;]. Nouv mind, is a term distinctively characteristic of Paul, though not confined to him. See <a href='B:490 24:45'>Luk 24:45</a>; <a href='B:730 13:18'>Rev 13:18</a>; <a href='B:730 17:9'>Rev 17:9</a>.<p/>Paul's usage of this term is not based, like that of spirit and flesh, on the Septuagint, though the word occurs six times as the rendering of lebh heart, and once of ruach spirit.<p/>He uses it to throw into sharper relief the function of reflective intelligence and moral judgment which is expressed generally by kardia heart. The key to its Pauline usage is furnished by the contrast in <a href='B:530 14:14-19'>1Co 14:14-19</a>, between speaking with a tongue and with the understanding [&#964; &#969; &#957; &#959; &#953;], and between the spirit and the understanding (ver. 14). There it is the faculty of reflective intelligence which receives and is wrought upon by the Spirit. It is associated with gnwmh opinion, resulting from its exercise, in <a href='B:530 1:10'>1Co 1:10</a>; and with krinei judgeth in <a href='B:520 14:5'>Rom 14:5</a>.<p/>Paul uses it mainly with an ethical reference - moral judgment as related to action. See <a href='B:520 12:2'>Rom 12:2</a>, where the renewing of the nouv mind is urged as a necessary preliminary to a right moral judgment (" that ye may prove, " etc.,). The nouv which does not exercise this judgment is ajdokimov not approved, reprobate. See note on reprobate, <a href='B:520 1:28'>Rom 1:28</a>, and compare on <a href='B:620 3:8'>2Ti 3:8</a>; <a href='B:630 1:15'>Tit 1:15</a>, where the nouv is associated with the conscience. See also on <a href='B:560 4:23'>Eph 4:23</a>.<p/>It stands related to pneuma spirit, as the faculty to the efficient power. It is "the faculty of moral judgment which perceives and approves what is good, but has not the power of practically controlling the life in conformity with its theoretical requirements." In the portrayal of the struggle in this chapter there is no reference to the pneuma spirit, which, on the other hand, distinctively characterizes the christian state in ch. 8. In this chapter Paul employs only terms pertaining to the natural faculties of the human mind, and of these nouv mind is in the foreground.<p/>Bringing into captivity [&#945; &#953; &#967; &#956; &#945; &#955; &#969; &#964; &#953; &#950; &#959; &#957; &#964; &#945;]. Only here, <a href='B:540 10:5'>2Co 10:5</a>, and <a href='B:490 21:24'>Luk 21:24</a>. See on captives, <a href='B:490 4:18'>Luk 4:18</a>. The warlike figure is maintained. Lit., making me prisoner of war.<p/>Law of sin. The regime of the sin - principle. sin is represented in the New Testament as an organized economy. See <a href='B:560 6'>Eph 6:0</a>.<p/>The conflict between the worse and the better principle in human nature appears in numerous passages in the classics. Godet remarks that this is the passage in all Paul's epistles which presents the most points of contact with profane literature. Thus Ovid : "Desire counsels me in one direction, reason in another." " I see and approve the better, but I follow the worse. "Epictetus :" He who sins does not what he would, and does what he would not. "Seneca :" What, then, is it that, when we would go in one direction, drags us in the other? "See also the passage in Plato (" Phaedrus," 246), in which the human soul is represented as a chariot drawn by two horses, one drawing up and the other down.


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Wretched [&#964; &#945; &#955; &#945; &#953; &#960; &#969; &#961; &#959; &#962;]. Originally, wretched through the exhaustion of hard labor.<p/>Who [&#964; &#953; &#962;]. Referring to a personal deliverer.<p/>Body of this death [&#964; &#959; &#965; &#963; &#969; &#956; &#945; &#964; &#959; &#962; &#964; &#959; &#965; &#952; &#945; &#957; &#945; &#964; &#959; &#965; &#964; &#959; &#965; &#964; &#959; &#965;]. The body serving as the seat of the death into which the soul is sunk through the power of sin. The body is the literal body, regarded as the principal instrument which sin uses to enslave and destroy the soul. In explaining this much - disputed phrase, it must be noted :<p/>1. That Paul associates the dominion and energy of sin prominently with the body, though not as if sin were inherent in and inseparable from the body.<p/>2. That he represents the service of sin through the body as associated with, identified with, tending to, resulting in, death. And therefore,<p/>3. That he may properly speak of the literal body as a body of death - this death, which is the certain issue of the abject captivity to sin.<p/>4. That Paul is not expressing a desire to escape from the body, and therefore for death.<p/>Meyer paraphrases correctly : "Who shall deliver me out of bondage under the law of sin into moral freedom, in which my body shall no longer serve as the seat of this shameful death ?" Ignatius, in his letter to the Smyrnaeans, speaks of one who denies Christ's humanity, as nekroforov one who carries a corpse.<p/>I myself. The man out of Christ. Looking back and summing up the unregenerate condition, preparatory to setting forth its opposite in ch. 8. Paul says therefore, that, so far as concerns his moral intelligence or reason, he approves and pays homage to God's law; but, being in bondage to sin, made of flesh, sold under sin, the flesh carries him its own way and commands his allegiance to the economy of sin.


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Therefore now. Connecting with <a href='B:520 7:25'>Rom 7:25</a>. Being freed through Jesus Christ, there is therefore no condemnation now.<p/>Condemnation [&#954; &#945; &#964; &#945; &#954; &#961; &#953; &#956; &#945;]. As ch. 5 16, sentence of condemnation. Who walk not, etc. The best texts omit to the end of the verse.


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The law of the Spirit of life [&#959; &#957; &#959; &#956; &#959; &#962; &#964; &#959; &#965; &#960; &#957; &#949; &#965; &#956; &#945; &#964; &#959; &#962; &#964; &#951; &#962; &#950; &#969; &#951; &#962;]. The law, the regulative principle; the Spirit, the divine Spirit who inspires the law (compare <a href='B:520 7:14'>Rom 7:14</a> ). Of life, proceeding from the life of Jesus and producing and imparting life. Compare <a href='B:500 16:15'>Joh 16:15</a>.<p/>In Christ Jesus. Construe with hath made me free. Compare <a href='B:500 8:36'>Joh 8:36</a>.


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What the law could not do [&#964; &#959; &#945; &#948; &#965; &#957; &#945; &#964; &#959; &#957; &#964; &#959; &#965; &#957; &#959; &#956; &#959; &#965;]. Lit., the impossible (thing) of the law. An absolute nominative in apposition with the divine act - condemned sin. God condemned sin which condemnation was an impossible thing on the part of the law. The words stand first in the Greek order for emphasis.<p/>In the likeness of sinful flesh. Lit., of the flesh of sin. The choice of words is especially noteworthy. Paul does not say simply, "He came in flesh" (<a href='B:690 4:2'>1Jn 4:2</a>; <a href='B:610 3:16'>1Ti 3:16</a> ), for this would not have expressed the bond between Christ's manhood and sin. Not in the flesh of sin, which would have represented Him as partaking of sin. Not in the likeness of flesh, since He was really and entirely human; but, in the likeness of the flesh of sin : really human, conformed in appearance to the flesh whose characteristic is sin, yet sinless. "Christ appeared in a body which was like that of other men in so far as it consisted of flesh, and was unlike in so far as the flesh was not flesh of sin" (Dickson). 42 For sin [&#960; &#949; &#961; &#953; &#945; &#956; &#945; &#961; &#964; &#953; &#945; &#962;]. The preposition expresses the whole relation of the mission of Christ to sin. The special relation is stated in condemned. For sin - to atone, to destroy, to save and sanctify its victims.<p/>Condemned. Deposed from its dominion, a thing impossible to the law, which could pronounce judgment and inflict penalty, but not dethrone. Christ's holy character was a condemnation of unholiness. Construe in the flesh with condemned.


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Righteousness [&#948; &#953; &#954; &#945; &#953; &#969; &#956; &#945;]. Rev., ordinance. Primarily that which is deemed right, so as to have the force of law; hence an ordinance. Here collectively, of the moral precepts of the law : its righteous requirement. Compare <a href='B:490 1:6'>Luk 1:6</a>; <a href='B:520 2:26'>Rom 2:26</a>; <a href='B:650 9:1'>Heb 9:1</a>. See on ch. <a href='B:520 5:16'>Rom 5:16</a>.<p/>The Spirit [&#960; &#957; &#949; &#965; &#956; &#945;]. From pnew to breathe or blow. The primary conception is wind or breath. Breath being the sign and condition of life in man, it comes to signify life. In this sense, physiologically considered, it is frequent in the classics. In the psychological sense, never. In the Old Testament it is ordinarily the translation of ruach. It is also used to translate chai life, <a href='B:290 38:12'>Isa 38:12</a>; n'shamah breath, <a href='B:110 17:17'>1Ki 17:17</a>. In the New Testament it occurs in the sense of wind or breath, <a href='B:500 3:8'>Joh 3:8</a>; <a href='B:600 2:8'>2Th 2:8</a>; <a href='B:650 1:7'>Heb 1:7</a>. Closely related to the physiological sense are such passages as <a href='B:490 8:55'>Luk 8:55</a>; <a href='B:660 2:26'>Jas 2:26</a>; <a href='B:730 13:15'>Rev 13:15</a>.<p/>PAULINE USAGE :<p/>1. Breath, <a href='B:600 2:8'>2Th 2:8</a>.<p/>2. The spirit or mind of man; the inward, self - conscious principle which feels and thinks and wills (<a href='B:530 2:11'>1Co 2:11</a>; <a href='B:530 5:3'>1Co 5:3</a>; <a href='B:530 7:34'>1Co 7:34</a>; <a href='B:580 2:5'>Col 2:5</a> ).<p/>In this sense it is distinguished from swma body, or accompanied with a personal pronoun in the genitive, as my, our, his spirit (<a href='B:520 1:9'>Rom 1:9</a>; <a href='B:520 8:16'>Rom 8:16</a>; <a href='B:530 5:4'>1Co 5:4</a>; <a href='B:530 16:18'>1Co 16:18</a>, etc.). It is used as parallel with yuch soul, and kardia heart. See <a href='B:530 5:3'>1Co 5:3</a>; <a href='B:590 2:17'>1Th 2:17</a>; and compare <a href='B:500 13:21'>Joh 13:21</a> and <a href='B:500 12:27'>Joh 12:27</a>; <a href='B:470 26:38'>Mat 26:38</a> and <a href='B:490 1:46'>Luk 1:46</a>; <a href='B:490 1:47'>Luk 1:47</a>. But while yuch soul, is represented as the subject of life, pneuma spirit, represents the principle of life, having independent activity in all circumstances of the perceptive and emotional life, and never as the subject.<p/>Generally, pneuma spirit, may be described as the principle, yuch soul, as the subject, and kardia heart, as the organ of life. 
<a href='B:520 8'>Rom 8:0</a><p/>:3The spiritual nature of Christ. <a href='B:520 1:4'>Rom 1:4</a>; <a href='B:530 14:45'>1Co 14:45</a>; <a href='B:610 3:16'>1Ti 3:16</a>.


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A power or influence, the character, manifestations, or results of which are more peculiarly defined by qualifying genitives. Thus spirit of meekness, faith, power, wisdom. <a href='B:520 8:2'>Rom 8:2</a>; <a href='B:520 8:15'>Rom 8:15</a>; <a href='B:530 4:21'>1Co 4:21</a>; <a href='B:540 4:13'>2Co 4:13</a>; <a href='B:550 6:1'>Gal 6:1</a>; <a href='B:560 1:17'>Eph 1:17</a>; <a href='B:620 1:7'>2Ti 1:7</a>, etc.<p/>These combinations with the genitives are not mere periphrases for a faculty or disposition of man. By the spirit of meekness or wisdom, for instance, is not meant merely a meek or wise spirit; but that meekness, wisdom, power, etc., are gifts of the Spirit of God. This usage is according to Old Testament analogy. Compare <a href='B:20 28:3'>Exo 28:3</a>; <a href='B:20 31:3'>Exo 31:3</a>; <a href='B:20 35:31'>Exo 35:31</a>; <a href='B:290 11:2'>Isa 11:2</a>.


text:
In the plural, used of spiritual gifts or of those who profess to be under spiritual influence, <a href='B:530 12:10'>1Co 12:10</a>; <a href='B:530 14:12'>1Co 14:12</a>.


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Powers or influences alien or averse from the divine Spirit, but with some qualifying word. Thus, the spirit of the world; another spirit; spirit of slumber. <a href='B:520 11:8'>Rom 11:8</a>; <a href='B:530 2:12'>1Co 2:12</a>; <a href='B:540 11:4'>2Co 11:4</a>; <a href='B:560 2:2'>Eph 2:2</a>; <a href='B:620 1:7'>2Ti 1:7</a>. Where these expressions are in negative form they are framed after the analogy of the positive counterpart with which they are placed in contrast. Thus <a href='B:520 8:15'>Rom 8:15</a> : " Ye have not received the spirit of bondage, but of adoption. In other cases, as <a href='B:560 2:2'>Eph 2:2</a>, where the expression is positive, the conception is shaped according to Old - Testament usage, where spirits of evil are conceived as issuing from, and dependent upon, God, so far as He permits their operation and makes them subservient to His own ends. See <a href='B:720 1:9'>Jud 1:9</a> :23; <a href='B:90 16:14-16'>1Sa 16:14-16</a>; <a href='B:90 16:23'>1Sa 16:23</a>; <a href='B:90 18:10'>1Sa 18:10</a>; <a href='B:110 22:21'>1Ki 22:21</a> sqq.; <a href='B:290 19:4'>Isa 19:4</a>.<p/>Spirit is found contrasted with letter, <a href='B:520 2:29'>Rom 2:29</a>; <a href='B:520 7:6'>Rom 7:6</a>; <a href='B:540 3:6'>2Co 3:6</a>. With flesh, <a href='B:520 8:1-13'>Rom 8:1-13</a>; <a href='B:550 5:16'>Gal 5:16</a>; <a href='B:550 5:24'>Gal 5:24</a>.<p/>It is frequently associated with the idea of power (<a href='B:520 1:4'>Rom 1:4</a>; <a href='B:520 14:13'>Rom 14:13</a>; <a href='B:520 14:19'>Rom 14:19</a>; <a href='B:530 2:4'>1Co 2:4</a>; <a href='B:550 3:5'>Gal 3:5</a>; <a href='B:560 3:16'>Eph 3:16</a>; <a href='B:620 1:7'>2Ti 1:7</a> ); and the verb ejnergein, denoting to work efficaciously, is used to mark its special operation (<a href='B:530 12:11'>1Co 12:11</a>; <a href='B:560 3:20'>Eph 3:20</a>; <a href='B:570 2:13'>Phi 2:13</a>; <a href='B:580 1:29'>Col 1:29</a> ). It is also closely associated with life, <a href='B:520 8:2'>Rom 8:2</a>; <a href='B:520 8:6'>Rom 8:6</a>; <a href='B:520 8:11'>Rom 8:11</a>; <a href='B:520 8:13'>Rom 8:13</a>; <a href='B:530 14:4'>1Co 14:4</a>; <a href='B:530 14:5'>1Co 14:5</a>; <a href='B:540 3:6'>2Co 3:6</a>; <a href='B:550 5:25'>Gal 5:25</a>; <a href='B:550 6:8'>Gal 6:8</a>. It is the common possession of the Church and its members; not an occasional gift, but an essential element and mark of the christian life; not appearing merely or mainly in exceptional, marvelous, ecstatic demonstrations, but as the motive and mainspring of all christian action and feeling. It reveals itself in confession (<a href='B:530 12:3'>1Co 12:3</a> ); in the consciousness of sonship (<a href='B:520 8:16'>Rom 8:16</a> ); in the knowledge of the love of God (<a href='B:520 5:5'>Rom 5:5</a> ); in the peace and joy of faith (<a href='B:520 14:17'>Rom 14:17</a>; <a href='B:590 1:6'>1Th 1:6</a> ); in hope (<a href='B:520 5:5'>Rom 5:5</a>; <a href='B:520 14:13'>Rom 14:13</a> ). It leads believers (<a href='B:520 8:14'>Rom 8:14</a>; <a href='B:550 5:18'>Gal 5:18</a> ) : they serve in newness of the Spirit (<a href='B:520 7:6'>Rom 7:6</a> ) They walk after the Spirit (<a href='B:520 8:4'>Rom 8:4</a>; <a href='B:520 8:5'>Rom 8:5</a>; <a href='B:550 5:16-25'>Gal 5:16-25</a> ). Through the Spirit they are sanctified (<a href='B:600 2:13'>2Th 2:13</a> ). It manifests itself in the diversity of forms and operations, appearing under two main aspects : a difference of gifts, and a difference of functions. See <a href='B:520 8:9'>Rom 8:9</a>; <a href='B:530 3:16'>1Co 3:16</a>; <a href='B:530 5:1'>1Co 5:1</a>; <a href='B:530 5:11'>1Co 5:11</a>; <a href='B:530 12:13'>1Co 12:13</a>; <a href='B:560 1:13'>Eph 1:13</a>; <a href='B:560 4:3'>Eph 4:3</a>; <a href='B:560 4:4'>Eph 4:4</a>; <a href='B:560 4:30'>Eph 4:30</a>; <a href='B:570 2:1'>Phi 2:1</a>; <a href='B:530 12:4'>1Co 12:4</a>; <a href='B:530 12:7'>1Co 12:7</a>; <a href='B:530 12:11'>1Co 12:11</a>.<p/>As compared with the Old - Testament conception, Paul's pneuma "is the ruach of the Old Testament, conceived as manifesting itself after a manner analogous to, but transcending, its earlier forms. It bears the same characteristic marks of divine origin, of supernatural power, of motive energy in active exercise - standing in intimate relation to the fuller religious life and distinctive character and action of its recipients. But while in the Old Testament it is partial, occasional, intermittent, here it is general, constant, pervading. While in the Old Testament, as well as in the New, its forms of manifestation are diverse, they are expressly referred under the New to one and the same Spirit. While in the Old Testament they contemplate mainly the official equipment of men for special work given them to perform, they include under the New the inward energy of moral action in the individual, no less than the gifts requisite for the edification of the Church; they embrace the whole domain of the religious life in the believer, and in the community to which he belongs. The pneuma of the apostle is not the life - breath of man as originally constituted a creature of God; but it is the life - spirit of" the new creation "in which all things have become new" (Dickson).<p/>With the relation of this word to yuch soul is bound up the complicated question whether Paul recognizes in the human personality a trichotomy, or threefold division into body, soul, and spirit. On the one side it is claimed that Paul regards man as consisting of body, the material element and physical basis of his being; soul, the principle of animal life; and spirit, the higher principle of the intellectual nature. On the other side, that spirit and soul represent different sides or functions of the one inner man; the former embracing the higher powers more especially distinctive of man, the latter the feelings and appetites. The threefold distinction is maintained chiefly on the basis of <a href='B:590 5:23'>1Th 5:23</a>. Compare <a href='B:650 4:12'>Heb 4:12</a>; <a href='B:650 4:43'>Heb 4:43</a> On the distinction from yuch soul, see, further, on ch. 11 3.


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Ye shall die [&#956; &#949; &#955; &#955; &#949; &#964; &#949; &#945; &#960; &#959; &#952; &#957; &#951; &#963; &#954; &#949; &#953; &#957;]. The expression is stronger than the simple future of the verb. It indicates a necessary consequence. So Rev., ye must.<p/>Mortify [&#952; &#945; &#957; &#945; &#964; &#959; &#965; &#964; &#949;]. Put to death.<p/>Deeds [&#960; &#961; &#945; &#958; &#949; &#953; &#962;]. Habitual practices. See on ch. <a href='B:520 7:15'>Rom 7:15</a>; <a href='B:500 3:21'>Joh 3:21</a>.


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Sons [&#965; &#953; &#959; &#953;]. See on <a href='B:500 1:12'>Joh 1:12</a>; <a href='B:470 1:1'>Mat 1:1</a>. There is an implied contrast with the Jewish idea of sonship by physical descent.


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Spirit of bondage [&#960; &#957; &#949; &#965; &#956; &#945; &#948; &#959; &#965; &#955; &#949; &#953; &#945; &#962;] The Holy Spirit, as in Spirit of adoption. The Spirit which ye received was not a spirit of bondage. See ver. 4, under pneuma, 7.<p/>Spirit of adoption [&#960; &#957; &#949; &#965; &#956; &#945; &#965; &#953; &#959; &#952; &#949; &#963; &#953; &#945; &#962;]. The Spirit of God, producing the condition of adoption. Uioqesia adoption, is from uiJov son, and qesiv a setting or placing : the placing one in the position of a son. Mr. Merivale, illustrating Paul's acquaintance with Roman law, says : "The process of legal adoption by which the chosen heir became entitled not only to the reversion of the property but to the civil status, to the burdens as well as the rights of the adopter - became, as it were, his other self, one with him... this too is a Roman principle, peculiar at this time to the Romans, unknown, I believe, to the Greeks, unknown, to all appearance, to the Jews, as it certainly is not found in the legislation of Moses, nor mentioned anywhere as a usage among the children of the covenant. We have but a faint conception of the force with which such an illustration would speak to one familiar with the Roman practice; how it would serve to impress upon him the assurance that the adopted son of God becomes, in a peculiar and intimate sense, one with the heavenly Father" (" Conversion of the Roman Empire ").<p/>We cry [&#954; &#961; &#945; &#950; &#959; &#956; &#949; &#957;]. Of a loud cry or vociferation; expressing deep emotion.<p/>Abba [&#945; &#946; &#946; &#945;]. Compare <a href='B:480 14:36'>Mar 14:36</a>. A Syrian term, to which Paul adds the Greek Father. The repetition is probably from a liturgical formula which may have originated among the Hellenistic Jews who retained the consecrated word Abba. Some find here a hint of the union of Jew and Gentile in God. 45


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Beareth witness with our spirit [&#963; &#965; &#956; &#956; &#945; &#961; &#964; &#965; &#961; &#949; &#953; &#964; &#969; &#960; &#957; &#949; &#965; &#956; &#945; &#964; &#953; &#951; &#956; &#969; &#957;]. This rendering assumes the concurrent testimony of the human spirit with that of the divine Spirit. Others, however, prefer to render to our spirit, urging that the human spirit can give no testimony until acted upon by the Spirit of God.<p/>Children [&#964; &#949; &#954; &#957; &#945;]. See on <a href='B:500 1:12'>Joh 1:12</a>.


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Joint - heirs. Roman law made all children, including adopted ones, equal heritors. Jewish law gave a double portion to the eldest son. The Roman law was naturally in Paul's mind, and suits the context, where adoption is the basis of inheritance.<p/>If so be that [&#949; &#953; &#960; &#949; &#961;]. The conditional particle with the indicative mood assumes the fact. If so be, as is really the case.<p/>Suffer with Him. Mere suffering does not fulfill the condition. It is suffering with Christ. Compare with Him - all things, ver. 32.


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I reckon [&#955; &#959; &#947; &#953; &#950; &#959; &#956; &#945; &#953;]. See on <a href='B:670 5:12'>1Pe 5:12</a>. It implies reasoning. "I judge after calculation made" (Godet). Compare <a href='B:520 3:28'>Rom 3:28</a>; <a href='B:540 11:5'>2Co 11:5</a>; <a href='B:570 3:13'>Phi 3:13</a>.


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Earnest expectation [&#945; &#960; &#959; &#954; &#945; &#961; &#945; &#948; &#959; &#954; &#953; &#945;]. Only here and <a href='B:570 1:20'>Phi 1:20</a>. From ajpo away kara the head, dokein to watch. A watching with the head erect or outstretched. Hence a waiting in suspense. 'Apo from, implies abstraction, the attention turned from other objects. The classical student will recall the watchman in the opening of Aeschylus' "Agamemnon," awaiting the beacon which is to announce the capture of Troy.<p/>Creature [&#954; &#964; &#953; &#963; &#949; &#969; &#962;]. The word may signify either the creative act (as <a href='B:520 1:20'>Rom 1:20</a> ), or the thing created (<a href='B:480 10:6'>Mar 10:6</a>; <a href='B:480 13:19'>Mar 13:19</a>; <a href='B:480 16:15'>Mar 16:15</a>; <a href='B:580 1:23'>Col 1:23</a>; <a href='B:650 4:13'>Heb 4:13</a> ). See on <a href='B:670 2:13'>1Pe 2:13</a>. Here in the latter sense. The interpretations vary : 1. The whole unredeemed creation, rational and irrational. 2. All creation, except humanity. The point of difference is the inclusion or exclusion of humanity. The second explanation is preferable, the non - rational creation viewed collectively, animate and inanimate. Equivalent to all nature.<p/>Waiteth [&#945; &#960; &#949; &#954; &#948; &#949; &#967; &#949; &#964; &#945; &#953;]. Only in Paul and <a href='B:650 9:28'>Heb 9:28</a>. The whole passage, with the expressions waiting, sighing, hoping, bondage, is poetical and prophetic. Compare <a href='B:230 19:2'>Psa 19:2</a>; <a href='B:290 11:6'>Isa 11:6</a>; <a href='B:290 14:8'>Isa 14:8</a>; <a href='B:290 55:12'>Isa 55:12</a>; <a href='B:290 65:17'>Isa 65:17</a>; <a href='B:330 31:15'>Eze 31:15</a>; <a href='B:330 37'>Eze 37:0</a>.; <a href='B:420 2:11'>Hab 2:11</a>.


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Vanity [&#956; &#945; &#964; &#945; &#953; &#959; &#964; &#951; &#964; &#953;]. Only here, <a href='B:560 4:17'>Eph 4:17</a>; <a href='B:680 2:18'>2Pe 2:18</a>. Compare the kindred verb became vain (<a href='B:520 1:21'>Rom 1:21</a> note), and the adjective vain (<a href='B:530 3:20'>1Co 3:20</a>; <a href='B:670 1:18'>1Pe 1:18</a> ). Vain is also used to render kenov (<a href='B:530 14:14'>1Co 14:14</a>; <a href='B:530 14:58'>1Co 14:58</a>; <a href='B:560 5:6'>Eph 5:6</a>; <a href='B:660 2:20'>Jas 2:20</a> ). Kenov signifies empty; mataiov idle, resultless. Kenov, used of persons, implies not merely the absence of good, but the presence of evil. So <a href='B:660 2:20'>Jas 2:20</a>. The Greek proverb runs. "The empty think empty things." Mataiov expresses aimlessness. All which has not God for the true end of its being is mataiov. Pindar describes the vain man as one who hunts bootless things with fruitless hopes. Plato (" Laws, "735) of labor to no purpose. <a href='B:330 13:6'>Eze 13:6</a>," prophesying vain things [&#956; &#945; &#964; &#945; &#953; &#945;], " things which God will not bring to pass. Compare <a href='B:630 3:9'>Tit 3:9</a>. Here, therefore, the reference is to a perishable and decaying condition, separate from God, and pursuing false ends.<p/>By reason of Him who hath subjected [&#948; &#953; &#945; &#964; &#959; &#957; &#965; &#960; &#959; &#964; &#945; &#958; &#945; &#957; &#964; &#945;]. God, not Adam nor Satan. Paul does not use the grammatical form which would express the direct agency of God, by Him who hath subjected, but that which makes God's will the occasion rather than the worker - on account of Him. Adam's sin and not God's will was the direct and special cause of the subjection to vanity. The supreme will of God is thus removed "to a wider distance from corruption and vanity" (Alford).


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In hope because [&#949; &#960; &#949; &#955; &#960; &#953; &#948; &#953; &#959; &#964; &#953;], The best texts transfer these words from the preceding verse, and construe with was made subject, rendering oti that instead of because. "The creation was subjected in the hope that," etc. In hope is literally on hope, as a foundation. The hope is that of the subjected, not of the subjector. Nature "possesses in the feeling of her unmerited suffering, a sort of presentiment of her future deliverance" (Godet). Some adopt a very suggestive connection of in hope with waiteth for the manifestation.<p/>Glorious liberty [&#949; &#955; &#949; &#965; &#952; &#949; &#961; &#953; &#945; &#957; &#964; &#951; &#962; &#948; &#959; &#958; &#951; &#962;]. Better, and more literally, as Rev., liberty of the glory. Liberty is one of the elements of the glorious state and is dependent upon it. The glory is that in ver. 18. The Greek student will note the accumulation of genitives, giving solemnity to the passage.


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For. Introducing the proof of the hope, not of the bondage. Groaneth - travaileth together [&#963; &#965; &#963; &#964; &#949; &#957; &#945; &#950; &#949; &#953; - &#963; &#965; &#957; &#969; &#948; &#953; &#957; &#949; &#953;]. Both only here in the New Testament. The simple verb wjdinw to travail, occurs <a href='B:550 4:19'>Gal 4:19</a>; <a href='B:550 4:27'>Gal 4:27</a>; <a href='B:730 12:2'>Rev 12:2</a>; and the kindred noun wjdin birth - pang, in Matthew and Mark, Acts, and <a href='B:590 5:3'>1Th 5:3</a>. See on <a href='B:480 13:9'>Mar 13:9</a>; <a href='B:510 2:24'>Act 2:24</a>. Together refers to the common longing of all the elements of the creation, not to its longing in common with God's children. "Nature, with its melancholy charm, resembles a bride who, at the very moment when she was fully attired for marriage, saw the bridegroom die. She still stands with her fresh crown and in her bridal dress, but her eyes are full of tears" (Schelling, cited by Godet).


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By hope [&#964; &#951; &#949; &#955; &#960; &#953; &#948; &#953;]. Better in hope. We are saved by faith. See on <a href='B:670 1:3'>1Pe 1:3</a>.<p/>Hope - not hope. Here the word is used of the object of hope. See <a href='B:580 1:5'>Col 1:5</a>; <a href='B:610 1:1'>1Ti 1:1</a>; <a href='B:650 6:18'>Heb 6:18</a>.


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Helpeth [&#963; &#965; &#957; &#945; &#957; &#964; &#953; &#955; &#945; &#956; &#946; &#945; &#957; &#949; &#964; &#945; &#953;]. Only here and <a href='B:490 10:40'>Luk 10:40</a>, on which see note. "Lambanetai taketh. Precisely the same verb in precisely the same phrase, which is translated 'took our infirmities '," <a href='B:470 8:17'>Mat 8:17</a> (Bushnell).<p/>As we ought [&#954; &#945; &#952; &#959; &#948; &#949; &#953;]. Not with reference to the form of prayer, but to the circumstances : in proportion to the need. Compare <a href='B:540 8:12'>2Co 8:12</a>; <a href='B:670 4:13'>1Pe 4:13</a>.<p/>Maketh intercession for [&#965; &#960; &#949; &#961; &#949; &#957; &#964; &#965; &#947; &#967; &#945; &#957; &#949; &#953;]. Only here in the New Testament. The verb ejntugcanw means to light upon or fall in with; to go to meet for consultation, conversation, or supplication. So <a href='B:510 25:24'>Act 25:24</a>, "dealt with," Rev., "made suit." Compare <a href='B:520 8:34'>Rom 8:34</a>; <a href='B:520 11:2'>Rom 11:2</a>; <a href='B:650 7:25'>Heb 7:25</a>.<p/>Which cannot be uttered [&#945; &#955; &#945; &#955; &#951; &#964; &#959; &#953; &#962;]. This may mean either unutterable or unuttered..


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Work together [&#963; &#965; &#957; &#949; &#961; &#947; &#949; &#953;]. Or, are working together, now, while the creation is in travail. Together refers to the common working of all the elements included in panta all things.<p/>For good. Jacob cried, all these things are against me. Paul, all things are working together for good.


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Did foreknow [&#960; &#961; &#959; &#949; &#947; &#957; &#969;]. Five times in the New Testament. In all cases it means foreknow. <a href='B:510 26:5'>Act 26:5</a>; <a href='B:670 1:20'>1Pe 1:20</a>; <a href='B:680 3:17'>2Pe 3:17</a>; <a href='B:520 11:2'>Rom 11:2</a>. It does not mean foreordain. It signifies prescience, not preelection. "It is God's being aware in His plan, by means of which, before the subjects are destined by Him to salvation, He knows whom He has to destine thereto" (Meyer). 46 It is to be remarked :<p/>1. That proegnw foreknew is used by the apostle as distinct and different from predestinated [&#960; &#961; &#959; &#969; &#961; &#953; &#963; &#949; &#957;].<p/>2. That, strictly speaking, it is coordinate with foreordained. "In God is no before." All the past, present, and future are simultaneously present to Him. In presenting the two phases, the operation of God's knowledge and of His decretory will, the succession of time is introduced, not as metaphysically true, but in concession to human limitations of thought. Hence the coordinating force of kai also.<p/>3. That a predetermination of God is clearly stated as accompanying or (humanly speaking) succeeding, and grounded upon the foreknowledge.<p/>4. That this predetermination is to the end of conformity to the image of the Son of God, and that this is the vital point of the passage.<p/>5. That, therefore, the relation between foreknowledge and predestination is incidental, and is not contemplated as a special point of discussion. God's foreknowledge and His decree are alike aimed at holy character and final salvation.<p/>"O thou predestination, how remote Thy root is from the aspect of all those Who the First Cause do not behold entire! And you, O mortals! hold yourselves restrained In judging; for ourselves, who look on God, We do not known as yet all the elect; And sweet to us is such a deprivation, Because our good in this good is made perfect, That whatsoe'er God wills, we also will" DANTE, "Paradiso," 20, 130 - 138.<p/>To be conformed [&#963; &#965; &#956; &#956; &#959; &#961; &#966; &#959; &#965; &#962;]. With an inner and essential conformity. See on transfigured, <a href='B:470 17:2'>Mat 17:2</a>.<p/>To the image [&#964; &#951; &#962; &#949; &#953; &#954; &#959; &#957; &#959; &#962;]. See on ch. <a href='B:520 1:23'>Rom 1:23</a>. In all respects, sufferings and moral character no less than glory. Compare vers. 18, 28, 31, and see <a href='B:570 3:21'>Phi 3:21</a>; <a href='B:530 14:49'>1Co 14:49</a>; <a href='B:540 3:18'>2Co 3:18</a>; <a href='B:690 3:2'>1Jn 3:2</a>; <a href='B:690 3:3'>1Jn 3:3</a>. "There is another kind of life of which science as yet has taken little cognizance. It obeys the same laws. It builds up an organism into its own form. It is the Christ - life. As the bird - life builds up a bird, the image of itself, so the Christ - life builds up a Christ, the image of Himself, in the inward nature of man.... According to the great law of conformity to type, this fashioning takes a specific form. It is that of the Artist who fashions. And all through life this wonderful, mystical, glorious, yet perfectly definite process goes on 'until Christ be formed' in it" (Drummond, " Natural Law in the Spiritual World ").<p/>First - born [&#960; &#961; &#969; &#964; &#959; &#964; &#959; &#954; &#959; &#957;]. See on <a href='B:730 1:5'>Rev 1:5</a>. Compare <a href='B:580 1:15'>Col 1:15</a>; <a href='B:580 1:18'>Col 1:18</a>, note.


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Spared [&#949; &#966; &#949; &#953; &#963; &#945; &#964; &#959;]. Mostly in Paul. Elsewhere only <a href='B:510 20:29'>Act 20:29</a>; <a href='B:680 2:4'>2Pe 2:4</a>; <a href='B:680 2:5'>2Pe 2:5</a>. Compare <a href='B:10 22:16'>Gen 22:16</a>, which Paul may have had in mind. His own [&#953; &#948; &#953; &#959; &#965;]. See on <a href='B:510 1:7'>Act 1:7</a>; <a href='B:680 1:3'>2Pe 1:3</a>; <a href='B:680 1:20'>2Pe 1:20</a>.<p/>With Him. Not merely in addition to Him, but all gifts of God are to be received, held, and enjoyed in communion with Christ.<p/>Freely give. In contrast with spared.


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Shall lay - to the charge [&#949; &#947; &#954; &#945; &#955; &#949; &#963; &#949; &#953;]. Only here by Paul. Frequent in Acts. See <a href='B:520 19:38,40'>Rom 19:38,40</a>; <a href='B:520 23:28,29'>Rom 23:28,29</a>; <a href='B:520 26:2,7'>Rom 26:2,5</a>. Lit., "to call something in one." Hence call to account; bring a charge against.<p/>The following clauses are differently arranged by expositors. I prefer the succession of four interrogatives : Who shall lay? etc. Is it God ? etc. Who is He that condemneth? Is it Christ ? etc. 47


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Rather [&#956; &#945; &#955; &#955; &#959; &#957;]. "Our faith should rest on Christ's death. but it should rather also so far progress as to lean on His resurrection, dominion, and second coming" (Bengel). "From the representations of the dead Christ the early believers shrank as from an impiety. To them He was the living, not the dead Christ - the triumphant, the glorified, the infinite, - not the agonized Christ in that one brief hour and power of darkness which was but the spasm of an eternal glorification" (Farrar, "Lives of the Fathers," 1. 14).


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We are more than conquerors [&#965; &#960; &#949; &#961; &#957; &#953; &#954; &#969; &#956; &#949; &#957;]. A victory which is more than a victory. "A holy arrogance of victory in the might of Christ" (Meyer).


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Powers [&#945; &#961; &#967; &#945; &#953;]. Angelic, higher than mere angels.<p/>Things present [&#949; &#957; &#949; &#963; &#964; &#969; &#964; &#945;]. Only in Paul and <a href='B:650 9:9'>Heb 9:9</a>. The verb literally means to stand in sight. Hence to impend or threaten. So <a href='B:600 2:2'>2Th 2:2</a>; <a href='B:620 3:1'>2Ti 3:1</a>; <a href='B:530 7:26'>1Co 7:26</a>. Used of something that has set in or begun. So some render here. 48 Bengel says : "Things past are not mentioned, not even sins, for they have passed away." :<a href='B:520 9'>Rom 9:0</a><p/>CHAPTER IX<p/>Luther says : "Who hath not known passion, cross, and travail of death, cannot treat of foreknowledge (election of grace) without injury and inward enmity toward God. Wherefore take heed that thou drink not wine while thou art yet a sucking babe. Each several doctrine hath its own reason and measure and age."


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In Christ. Not by Christ, as the formula of an oath, Christ being never used by the apostles in such a formula, but God. <a href='B:520 1:9'>Rom 1:9</a>; <a href='B:540 1:23'>2Co 1:23</a>; <a href='B:540 11:31'>2Co 11:31</a>; <a href='B:570 1:8'>Phi 1:8</a>. For this favorite expression of Paul, see <a href='B:550 2:17'>Gal 2:17</a>; <a href='B:530 1:2'>1Co 1:2</a>; <a href='B:540 2:14'>2Co 2:14</a>; <a href='B:540 2:17'>2Co 2:17</a>; <a href='B:540 12:19'>2Co 12:19</a>, etc.<p/>Conscience. See on <a href='B:670 3:16'>1Pe 3:16</a>.<p/>Bearing me witness. Rev., bearing witness with me. See on ch. <a href='B:520 8:16'>Rom 8:16</a>. Concurring with my testimony. Morison remarks that Paul speaks of conscience as if it were something distinct from himself, and he cites Adam Smith's phrase, "the man within the breast."<p/>In the Holy Ghost. So Rev. The concurrent testimony of his declaration and of conscience was "the echo of the voice of God's Holy Spirit" (Morison). 49


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Heaviness, sorrow [&#955; &#965; &#960; &#951; &#959; &#948; &#965; &#957; &#951;]. Heaviness, so Wyc. and Tynd., in the earlier sense of sorrow. So Chaucer :<p/>"Who feeleth double sorrow and heaviness But Palamon?"<p/>"Knight's Tale," 1456<p/>Shakespeare :<p/>"I am here, brother, full of heaviness."<p/>2 "Henry iv," 4, 5, 8<p/>Rev., sorrow. Odunh is better rendered pain. Some derive it from the root ed eat, as indicating, consuming pain. Compare Horace, curae edares devouring cares. Only here and <a href='B:610 6:10'>1Ti 6:10</a>, Heart. See on ch. <a href='B:520 1:21'>Rom 1:21</a>.


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I could wish [&#951; &#965; &#967; &#959; &#956; &#951; &#957;]. Or pray as <a href='B:540 13:7'>2Co 13:7</a>; <a href='B:540 13:9'>2Co 13:9</a>; <a href='B:660 5:16'>Jas 5:16</a>. Lit., I was wishing; but the imperfect here has a tentative force, implying the wish begun, but stopped at the outset by some antecedent consideration which renders it impossible, so that, practically, it was not entertained at all. So Paul of Onesimus : "Whom I could have wished [&#949; &#946; &#959; &#965; &#955; &#959; &#956; &#951; &#957;] to keep with me," if it had not been too much to ask (<a href='B:570 1:13'>Phi 1:13</a> ). Paul would wish to save his countrymen, even at such sacrifice, if it were morally possible. Others, however, explain the imperfect as stating an actual wish formerly entertained. 50 Accursed from Christ [&#945; &#957; &#945; &#952; &#949; &#956; &#945; &#945; &#960; &#959; &#964; &#959; &#965; &#967; &#961; &#953; &#963; &#964; &#959; &#965;]. Compare <a href='B:550 1:8'>Gal 1:8</a>; <a href='B:550 1:9'>Gal 1:9</a>; <a href='B:530 12:3'>1Co 12:3</a>; <a href='B:530 16:22'>1Co 16:22</a>. See on offerings, <a href='B:490 21:5'>Luk 21:5</a>. Set apart to destruction and so separated from Christ (<a href='B:570 1:21'>Phi 1:21</a>; <a href='B:570 3:8'>Phi 3:8</a>; <a href='B:570 3:20'>Phi 3:20</a> ). An expression of deep devotion. "It is not easy to estimate the measure of love in a Moses and a Paul. For our limited reason does not grasp it, as the child cannot comprehend the courage of warriors" (Bengel). Compare Moses, <a href='B:20 32:32'>Exo 32:32</a>.


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Who [&#959; &#953; &#964; &#953; &#957; &#949; &#962;]. The double relative characterizes the Israelites with their call and privileges as such that for them he could even wish himself accursed.<p/>Israelites. See on <a href='B:510 3:12'>Act 3:12</a>.<p/>Adoption. See on ch. <a href='B:520 8:15'>Rom 8:15</a>. Israel is always represented as the Lord's son or first - born among all peoples. <a href='B:20 4:22'>Exo 4:22</a>; <a href='B:50 14:1'>Deu 14:1</a>; <a href='B:350 11:1'>Hos 11:1</a>.<p/>The glory. The visible, luminous appearance of the divine presence was called by the Israelites the glory of Jahveh, or, in rabbinical phrase, the Shekinah. See <a href='B:20 24:16'>Exo 24:16</a>; <a href='B:20 40:34'>Exo 40:34</a>; <a href='B:20 40:35'>Exo 40:35</a>; <a href='B:330 1:28'>Eze 1:28</a>; <a href='B:650 9:5'>Heb 9:5</a>. Not the final glory of God's kingdom; for this belongs to the Gentiles as well as to the Jews.<p/>The covenants [&#945; &#953; &#948; &#953; &#945; &#952; &#951; &#954; &#945; &#953;]. See on <a href='B:470 26:28'>Mat 26:28</a>. Those concluded with the patriarchs since Abraham. See <a href='B:550 3:16'>Gal 3:16</a>; <a href='B:550 3:17'>Gal 3:17</a>; <a href='B:560 2:12'>Eph 2:12</a>. The plural never occurs in the Old Testament. See on <a href='B:650 9:16'>Heb 9:16</a>. The giving of the law [&#951; &#957; &#959; &#956; &#959; &#952; &#949; &#963; &#953; &#945;]. The act of giving, with a secondary reference to the substance of the law; legislation.<p/>The service [&#951; &#955; &#945; &#964; &#961; &#949; &#953; &#945;]. See on <a href='B:500 16:2'>Joh 16:2</a>; <a href='B:490 1:74'>Luk 1:74</a>; <a href='B:730 22:3'>Rev 22:3</a>; <a href='B:570 3:3'>Phi 3:3</a>. Here the sum total of the Levitical services instituted by the law.<p/>The promises. The collective messianic promises on which the covenants were based. The word originally means announcement. See on <a href='B:510 1:4'>Act 1:4</a>.


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Of whom [&#949; &#958; &#969; &#957;]. From the midst of whom. But in order to guard the point that the reference is only to Christ's human origin, he adds, as concerning the flesh.<p/>Who is over all, God blessed for ever [&#959; &#969; &#957; &#949; &#960; &#953; &#960; &#945; &#957; &#964; &#969; &#957; &#952; &#949; &#959; &#962; &#949; &#965; &#955; &#959; &#947; &#951; &#964; &#959; &#962; &#949; &#953; &#962; &#964; &#959; &#965; &#962; &#945; &#953; &#969; &#957; &#945; &#962;]. Authorities differ as to the punctuation; some placing a colon, and others a comma after flesh. This difference indicates the difference in the interpretation; some rendering as concerning the flesh Christ came. God who is over all be blessed for ever; thus making the words God, etc., a doxology : others, with the comma, the Christ, who is over all, God blessed forever; i e., Christ is God (For minor variations see margin of Rev.) 51 Amen. See on <a href='B:730 1:6'>Rev 1:6</a>.


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Not as though [&#959; &#965; &#967; &#959; &#953; &#959; &#957; &#948; &#949; &#959; &#964; &#953;]. Rev., but it is not as though. The thought is abruptly introduced. I am not speaking of a matter of such a nature as that the doctrine of faith involves the failure of God's promises to Israel.<p/>Hath taken none effect [&#949; &#954; &#960; &#949; &#960; &#964; &#969; &#954; &#949; &#957;]. Lit., has fallen out. Rev., come to nought.


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In Isaac. Not in Ishmael, though Ishmael also was the seed of Abraham. The saying of <a href='B:10 21:12'>Gen 21:12</a> is directly added without it is written or it was said, because it is assumed to be well known to the readers as a saying of God. The Hebrew is : "in Isaac shall posterity be named to thee." In the person of Isaac the descendant of Abraham will be represented and recognized. The general principle asserted is that the true sonship of Abraham does not rest on bodily descent.<p/>Shall be called [&#954; &#955; &#951; &#952; &#951; &#963; &#949; &#964; &#945; &#953;]. Named. See on ch. <a href='B:520 4:17'>Rom 4:17</a>. Others, called from nothing. But the promise was made after Isaac was born.


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That is. The Old - Testament saying amounts to this.<p/>Children of the promise. Originating from the divine promise. See <a href='B:550 4:23'>Gal 4:23</a>.


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This is the word of promise. The A. V. obscures the true sense. There is no article, and the emphasis is on promise. "I say 'a word of promise, ' for a word of promise is this which follows." Or, as Morison, "this word is one of promise."<p/>At this time [&#954; &#945; &#964; &#945; &#964; &#959; &#957; &#954; &#945; &#953; &#961; &#959; &#957; &#964; &#959; &#965; &#964; &#959; &#957;]. Rev., according to this season. The reference is to <a href='B:10 18:14'>Gen 18:14</a>, where the Hebrew is when the season is renewed or revives; i e., next year at this time. The season is represented as reviving periodically.


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And not only so. The thought to be supplied is : Not only have we an example of the election of a son of Abraham by one woman, and a rejection of his son by another, but also of the election and rejection of the children of the same woman.<p/>By one. Though of one father, a different destiny was divinely appointed for each of the twins. Hence only the divine disposal constitutes the true and valid succession, and not the bodily descent.


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Evil [&#966; &#945; &#965; &#955; &#959; &#957;]. See on <a href='B:500 3:20'>Joh 3:20</a>; <a href='B:660 3:16'>Jas 3:16</a>.<p/>Purpose according to election [&#951; &#954; &#945; &#964; &#949; &#954; &#955; &#959; &#947; &#951; &#957; &#960; &#961; &#959; &#952; &#949; &#963; &#953; &#962;] For proqesiv purpose, see on the kindred verb proeqeto, ch. <a href='B:520 3:25'>Rom 3:25</a>, and compare ch <a href='B:520 8:28'>Rom 8:28</a>. The phrase signifies a purpose so formed that in it an election was made. The opposite of one founded upon right or merit. For similar phrases see <a href='B:510 19:20'>Act 19:20</a>; kata kratov according to might, mightily; <a href='B:520 7:13'>Rom 7:13</a>, kaq' uJperbolhn according to excess, exceedingly See note Might stand [&#956; &#949; &#957; &#951;]. Lit., abide, continue : remain unchangeable. This unchangeableness of purpose was conveyed in His declaration to Rebecca. Contrast with come to nought (ver. 6).<p/>Of works [&#949; &#958;]. Lit., out of By virtue of.<p/>Calleth [&#954; &#945; &#955; &#959; &#965; &#957; &#964; &#959; &#962;]. Eternal salvation is not contemplated. "The matter in question is the part they play regarded from the theocratic stand - point" (Godet).


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Elder - younger [&#956; &#949; &#953; &#950; &#969; &#957; - &#949; &#955; &#945; &#963; &#963; &#959; &#957; &#953;]. Lit., greater - smaller. Compare <a href='B:10 27:1'>Gen 27:1</a>, here the Hebrew is : "Esau his great son;" Sept., presbuteron elder. <a href='B:10 29:16'>Gen 29:16</a>, Sept., "The name of the greater was Leah, and the name of the younger [&#964; &#951; &#957; &#949; &#969; &#964; &#949; &#961; &#945;] Rachel." See a similar use in Aeschylus, "Agamemnon," 349, "Neither old [&#956; &#949; &#947; &#945; &#957;] nor young [&#957; &#949; &#945; &#961; &#969; &#957;] could escape the great net of slavery." While in these cases "greater" and "smaller" are evidently used as older and younger, yet the radical meaning is greater and less, and the reference is not to age, but to their relative position in the theocratic plan. Meizwn greater, occurs in forty - four passages in the New Testament, and in no case with the meaning elder. Compare <a href='B:10 25:23'>Gen 25:23</a> be stronger; Sept., uJperexei; shall surpass. The reference, if to the persons of Jacob and Esau, is to them as representatives of the two nations. See <a href='B:10 25:23'>Gen 25:23</a>.<p/>Historically the Edomites, represented by Esau, were for a time the greater, and surpassed the Israelites in national and military development. Moses sent envoys to the king of Edom from Kadesh, asking permission to pass through his country, which was refused, and the Edomite army came out against Israel (<a href='B:40 20:14-21'>Num 20:14-21</a> ). Later they were "vexed" by Saul (<a href='B:90 14:47'>1Sa 14:47</a> ), and were conquered and made tributary by David (<a href='B:100 8:14'>2Sa 8:14</a> ). Their strength was shown in their subsequent attempts to recover independence (<a href='B:120 8:20'>2Ki 8:20</a>; <a href='B:120 8:21'>2Ki 8:21</a>; <a href='B:120 14:7'>2Ki 14:7</a>; <a href='B:140 28:17'>2Ch 28:17</a> ). Their final subjugation was effected by John Hyrcanus, who incorporated them into the Jewish nation and compelled them to be circumcised.


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Jacob - Esau. See <a href='B:10 25:23'>Gen 25:23</a>. Representing their respective nations, as often in the Old Testament. <a href='B:40 23:7'>Num 23:7</a>; <a href='B:40 23:10'>Num 23:10</a>; <a href='B:40 23:23'>Num 23:23</a>; <a href='B:40 24:5'>Num 24:5</a>; <a href='B:300 49:10'>Jer 49:10</a>; compare also the original of the citation, <a href='B:460 1:2'>Mal 1:2</a>; <a href='B:460 1:3'>Mal 1:3</a>, the burden of the word of the Lord to Israel. Compare also Edom in ver. 4, synonymous with Esau in ver. 3; and Israel, ver. 5, synonymous with Jacob, ver. 2.<p/>Hated [&#949; &#956; &#953; &#963; &#951; &#963; &#945;]. The expression is intentionally strong as an expression of moral antipathy. Compare <a href='B:470 6:24'>Mat 6:24</a>; <a href='B:490 14:26'>Luk 14:26</a>. No idea of malice is implied of course.


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I will have mercy - compassion [&#949; &#955; &#949; &#951; &#963; &#969; - &#959; &#953; &#954; &#964; &#949; &#953; &#961; &#951; &#963; &#969;], See <a href='B:20 33:19'>Exo 33:19</a>. For mercy see on <a href='B:700 1:3'>2Jn 1:3</a>; <a href='B:490 1:50'>Luk 1:50</a>. The former verb emphasizes the sense of human wretchedness in its active manifestation; the latter the inward feeling expressing itself in sighs and tears. Have mercy therefore contemplates, not merely the sentiment in itself, but the determination of those who should be its objects. The words were spoken to Moses in connection with his prayer for a general forgiveness of the people, which was refused, and his request to behold God's glory, which was granted. With reference to the latter, God asserts that His gift is of His own free grace, without any recognition of Moses ' right to claim it on the ground of merit or service.


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It is not of him that willeth nor of him that runneth. It, the participation in God's mercy. Of him, i e., dependent upon. Runneth, denoting strenuous effort. The metaphor from the foot - race is a favorite one with Paul. See <a href='B:530 9:24'>1Co 9:24</a>; <a href='B:530 9:26'>1Co 9:26</a>; <a href='B:550 2:2'>Gal 2:2</a>; <a href='B:550 5:7'>Gal 5:7</a>; <a href='B:570 2:16'>Phi 2:16</a>; <a href='B:600 3:1'>2Th 3:1</a>. God is laid under no obligation by a human will or a human work.


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Saith. Present tense. "There is an element of tirelessness in the utterance. If the scripture ever spoke at all, it continued and continues to speak. It has never been struck dumb" (Morison).<p/>Pharaoh. The original meaning of the word is now supposed to be the double house or palace. Compare the Sublime Porte.<p/>Raised thee up [&#949; &#958; &#951; &#947; &#949; &#953; &#961; &#945;]. Hebrew, caused thee to stand. Sept., diethrhqhv thou wast preserved alive. Only once elsewhere in the New Testament, <a href='B:530 6:14'>1Co 6:14</a>, of raising from the dead. The meaning here is general, allowed thee to appear; brought, thee forward on the stage of events, as <a href='B:450 11:16'>Zec 11:16</a>. So the simple verb in <a href='B:470 11:11'>Mat 11:11</a>; <a href='B:500 7:52'>Joh 7:52</a>. Other explanations are, preserved thee alive, as Sept., excited thee to opposition, as <a href='B:420 1:6'>Hab 1:6</a>; creded thee.<p/>Might be declared [&#948; &#953; &#945; &#947; &#947; &#949; &#955; &#951;]. Published abroad, thoroughly [&#948; &#953; &#945;]. So Rev. See on <a href='B:490 9:60'>Luk 9:60</a>. "Even to the present day, wherever throughout the world Exod. is read, the divine intervention is realized" (Godet).


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He will [&#952; &#949; &#955; &#949; &#953;]. In a decretory sense. See on <a href='B:470 1:19'>Mat 1:19</a>.<p/>Hardeneth [&#963; &#954; &#955; &#951; &#961; &#965; &#957; &#949; &#953;]. Only here by Paul. See on hard, <a href='B:470 25:24'>Mat 25:24</a>; <a href='B:720 1:14'>Jud 1:14</a>; <a href='B:660 3:4'>Jas 3:4</a>. Three words are used in the Hebrew to describe the hardening of Pharaoh's heart. The one which occurs most frequently, properly means to be strong, and therefore represents the hardness as foolhardiness, infatuated insensibility to danger. See <a href='B:20 14'>Exo 14:0</a>. The word is used in its positive sense, hardens, not merely permits to become hard. In Exodus the hardening is represented as self - produced (<a href='B:20 15:32'>Exo 15:32</a>; <a href='B:20 9:34'>Exo 9:34</a> ), and as produced by God (<a href='B:20 4:21'>Exo 4:21</a>; <a href='B:20 7:3'>Exo 7:3</a>; <a href='B:20 9:12'>Exo 9:12</a>; <a href='B:20 10:20'>Exo 10:20</a>; <a href='B:20 10:27'>Exo 10:27</a>; <a href='B:20 11:10'>Exo 11:10</a> ). Paul here chooses the latter representation.


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Hath resisted [&#945; &#957; &#952; &#949; &#963; &#964; &#951; &#954; &#949; &#957;]. Rev., more correctly, with - standeth. The idea is the result rather than the process of resistance. A man may resist God's will, but cannot maintain his resistance. The question means, who can resist him?


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O man. Man as man, not Jew.<p/>That repliest [&#959; &#945; &#957; &#964; &#945; &#960; &#959; &#954; &#961; &#953; &#957; &#959; &#956; &#949; &#957; &#959; &#962;]. Only here and <a href='B:490 14:6'>Luk 14:6</a>. Lit., to contradict in reply : to answer by contradicting. Thus, in the case of the dropsical man (<a href='B:490 14'>Luk 14:0</a>.), Jesus answered [&#945; &#960; &#959; &#954; &#961; &#953; &#952; &#949; &#953; &#962;] the thought in the minds of the lawyers and Pharisees by asking, "Is it lawful to heal on the Sabbath ?" Then He asked, "Who of you would refuse on the Sabbath to extricate his beast from the pit into which it has fallen?" And they were unable to answer Him in reply : to answer by contradicting Him. So here, the word signifies to reply to an answer which God had already given, and implies, as Godet observes, the spirit of contention.


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Power [&#949; &#958; &#959; &#965; &#963; &#953; &#945; &#957;]. Or right. See on <a href='B:480 2:10'>Mar 2:10</a>; <a href='B:500 1:12'>Joh 1:12</a>.<p/>Lump [&#966; &#965; &#961; &#945; &#956; &#945; &#964; &#959; &#962;]. From furaw to mix so as to make into dough.<p/>Hence any substance mixed with water and kneaded. Philo uses it of the human frame as compounded. By the lump is here meant human nature with its moral possibilities, "but not yet conceived of in its definite, individual, moral stamp" (Meyer). 52 The figure of man as clay molded by God carries us back to the earliest traditions of the creation of man (<a href='B:10 2:7'>Gen 2:7</a> ). According to primitive ideas man is regarded as issuing from the earth. The traditions of Libya made the first human being spring from the plains heated by the sun. The Egyptians declared that the Nile mud, exposed to the heat of the sun, brought forth germs which sprang up as the bodies of men. A subsequent divine operation endowed these bodies with soul and intellect, and the divine fashioner appears upon some monuments molding clay, wherewith to form man, upon a potter's wheel. The Peruvians called the first man "animated earth;" and the Mandans of North America related that the Great Spirit molded two figures of clay, which he dried and animated with the breath of his mouth, one receiving the name of First Man, the other that of Companion. The Babylonian account, translated by Berosus, represents man as made of clay after the manner of a statue. See Francois Lenormant, "Beginnings of History."<p/>To make one vessel unto honor and another unto dishonor [&#960; &#959; &#953; &#951; &#963; &#945; &#953; &#959; &#956; &#949; &#957; &#949; &#953; &#962; &#964; &#953; &#956; &#951; &#957; &#963; &#954; &#949; &#965; &#959; &#962;, &#959; &#948; &#949; &#949; &#953; &#962; &#945; &#964; &#953; &#956; &#953; &#945; &#957;]. Rev., more correctly, to make one part a vessel unto honor, and another part, etc. For vessel, see on <a href='B:670 3:7'>1Pe 3:7</a>; compare <a href='B:470 12:29'>Mat 12:29</a>; <a href='B:510 9:15'>Act 9:15</a>. The vessel here is the one which has just come from the potter's hand. Those in ver. 22 have been in household use.


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Willing [&#952; &#949; &#955; &#969; &#957;]. Although willing, not because. Referring not to the determinate purpose of God, but to His spontaneous will growing out of His holy character. In the former sense, the meaning would be that God's long - suffering was designed to enhance the final penalty. The emphatic position of willing prepares the way for the contrast with long - suffering. Though this holy will would lead Him to show His wrath, yet He withheld His wrath and endured.<p/>Vessels of wrath [&#963; &#954; &#949; &#965; &#951; &#959; &#961; &#947; &#951; &#962;]. Not filled with wrath, nor prepared to serve for a manifestation of divine wrath; but appertaining to wrath. Such as by their own acts have fallen under His wrath. Compare <a href='B:230 2:9'>Psa 2:9</a>. Fitted [&#954; &#945; &#964; &#951; &#961; &#964; &#953; &#963; &#956; &#949; &#957; &#945;]. Lit., adjusted. See on mending, <a href='B:470 4:21'>Mat 4:21</a>; perfect, <a href='B:470 21:16'>Mat 21:16</a>; <a href='B:490 6:40'>Luk 6:40</a>; <a href='B:670 5:10'>1Pe 5:10</a>. Not fitted by God for destruction, but in an adjectival sense, ready, ripe for destruction, the participle denoting a present state previously formed, but giving no hint of how it has been formed. An agency of some kind must be assumed. That the objects of final wrath had themselves a hand in the matter may be seen from <a href='B:590 2:15'>1Th 2:15</a>; <a href='B:590 2:16'>1Th 2:16</a>. That the hand of God is also operative may be inferred from the whole drift of the chapter. "The apostle has probably chosen this form because the being ready certainly arises from a continual reciprocal action between human sin and the divine judgment of blindness and hardness. Every development of sin is a net - work of human offenses and divine judgments"


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And that He might make known. The connection is variously explained. Some make and that dependent on He endured : "If, willing to show His wrath.... God endured... and also that." Others make that dependent on fitted : "Vessels fitted to destruction and also that He might make known," etc. Godet supplies He called from ver 24 "And called that He might make known," etc. The difficulty is resolved by the omission of kai and. So Westcott and Hort, on the single authority of B. See Rev., in margin.<p/>His glory. See on ch. <a href='B:520 3:23'>Rom 3:23</a>. Godet thinks the phrase was suggested by Moses ' request, "Show me thy glory," <a href='B:20 33:18'>Exo 33:18</a>.<p/>Afore prepared [&#960; &#961; &#959; &#951; &#964; &#959; &#953; &#956; &#945; &#963; &#949; &#957;]. Only here and <a href='B:560 2:10'>Eph 2:10</a>. The studied difference in the use of this term instead of katartizw to fit (ver. 22), cannot be overlooked. The verb is not equivalent to foreordained [&#960; &#961; &#959; &#959; &#961; &#953; &#950; &#969;]. Fitted, by the adjustment of parts, emphasizes the concurrence of all the elements of the case to the final result. Prepared is more general. In the former case the result is indicated; in the latter, the previousness. Note before prepared, while before is wanting in ver. 22. In this passage the direct agency of God is distinctly stated; in the other the agency is left indefinite. Here a single act is indicated; there a process. The simple verb eJtoimazw often indicates, as Meyer remarks, to constitute qualitatively; i e., to arrange with reference to the reciprocal quality of the thing prepared, and that for which it is prepared. See <a href='B:490 1:17'>Luk 1:17</a>; <a href='B:500 14:2'>Joh 14:2</a>; <a href='B:530 2:9'>1Co 2:9</a>; <a href='B:620 2:21'>2Ti 2:21</a>. "Ah, truly," says Reuss, "if the last word of the christian revelation is contained in the image of the potter and the clay, it is a bitter derision of all the deep needs and legitimate desires of a soul aspiring toward its God. This would be at once a satire of reason upon herself and the suicide of revelation. But it is neither the last word nor the only word; nor has it any immediate observable bearing on the concrete development of our lives. It is not the only word, because, in nine - tenths of Scripture, it is as wholly excluded from the sphere of revelation as though it had been never revealed at all; and it is not the last word, because, throughout the whole of Scripture, and nowhere more than in the writings of the very apostle who has faced this problem with the most heroic inflexibility, we see bright glimpses of something beyond. How little we were intended to draw logical conclusions from the metaphor, is shown by the fact that we are living souls, not dead clay; and St. Paul elsewhere recognized a power, both within and without our beings, by which, as by an omnipotent alchemy, mean vessels can become precious, and vessels of earthenware be transmuted into vessels of gold" (Farrar). See note at end of ch. 11.


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That my people which was not my people [&#964; &#959; &#957; &#959; &#965; &#955; &#945; &#959; &#957; &#956; &#959; &#965;, &#955; &#945; &#959; &#957; &#956; &#959; &#965;]. The Greek is much more condensed. "I will call the not - my - people my - people." See <a href='B:350 1:6-9'>Hos 1:6-9</a>. The reference is to the symbolical names given by the prophet to a son and daughter : Lo Ammi not my people, and Lo Ruhama not having obtained mercy. The new people whom God will call my people will be made up from both Jews and Gentiles. Hosea, it is true, is speaking of the scattered Israelites only, and not of the Gentiles; but the ten tribes, by their lapse into idolatry had put themselves upon the same footing with the Gentiles, so that the words could be applied to both. A principle of the divine government is enunciated "which comes into play everywhere when circumstances reappear similar to those to which the statement was originally applied. The exiled Israelites being mingled with the Gentiles, and forming one homogeneous mass with them, cannot be brought to God separately from them. <a href='B:290 49:22'>Isa 49:22</a> represents the Gentiles as carrying the sons of Israel in their arms, and their daughters on their shoulders, and consequently as being restored to grace along with them" (Godet).


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Crieth [&#954; &#961; &#945; &#950; &#949; &#953;]. An impassioned utterance. See on <a href='B:490 18:39'>Luk 18:39</a>; compare <a href='B:500 7:28'>Joh 7:28</a>; <a href='B:500 7:37'>Joh 7:37</a>; <a href='B:510 19:28'>Act 19:28</a>; <a href='B:510 23:6'>Act 23:6</a>. Mostly of an inarticulate cry. "The prophet in awful earnestness, and as with a scream of anguish, cries over Israel" (Morison).<p/>Concerning [&#965; &#960; &#949; &#961;]. Lit., over, as proclaiming a judgment which hangs over Israel.


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For the reading of the A. V. read as Rev. The Lord will execute His word upon the earth, finishing and cutting it short. Difficulty arises on account of the variation in the Greek text and the difference between the reading adopted by the best authorities and the Septuagint, and again on account of the variation of the latter from the Hebrew. The Hebrew reads : Extirpation is decided, flowing with righteousness, for a consumption and decree shall the Lord of hosts make in the midst of all the land. The Rev. adopts the shorter reading of the Septuagint.<p/>Work [&#955; &#959; &#947; &#959; &#957;]. It does not mean work, but word, utterance, doctrine; not decree, which logov never means, though the idea may underlie it. Better reckoning.<p/>Finish - cut short [&#963; &#965; &#957; &#964; &#949; &#955; &#969; &#957; - &#963; &#965; &#957; &#964; &#949; &#956; &#957; &#969; &#957;]. The preposition sun together signifies summarily; bringing to an end at the same time. Compare the peculiar word ejkolobwqhsan should be shortened, in <a href='B:470 24:22'>Mat 24:22</a>, and see note. Omit in righteousness.


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Said before [&#960; &#961; &#959; &#949; &#953; &#961; &#951; &#954; &#949; &#957;]. Not in a previous passage, but by way of prediction.<p/>Seed. Following the Septuagint, which thus renders the Hebrew remnant. See ver. 27. Like the remnant of corn which the farmer leaves for seed.


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Attained [&#954; &#945; &#964; &#949; &#955; &#945; &#946; &#949; &#957;]. See on perceived, <a href='B:510 4:13'>Act 4:13</a>, and taketh, <a href='B:480 9:18'>Mar 9:18</a>; <a href='B:500 1:5'>Joh 1:5</a>. Compare attained (efqasen, ver. 31). Rev., arrive at. See on <a href='B:470 12:28'>Mat 12:28</a>. The meaning is substantially the same, only the imagery in the two words differs; the former being that of laying hold of a prize, and the latter of arriving at a goal. The latter is appropriate to following after, and is carried out in stumbling (ver. 32).<p/>Even [&#948; &#949;] or and that. Subjoining something distinct and different from what precedes, though not sharply opposed to it. Attained righteousness, that is not that arising from these works, but from faith.


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Not by faith [&#959; &#965; &#954; &#949; &#954; &#960; &#953; &#963; &#964; &#949; &#969; &#962;]. A. V. and Rev. supply the ellipsis, they sought it not.<p/>They stumbled [&#960; &#961; &#959; &#963; &#949; &#954; &#959; &#968; &#945; &#957;]. "In their foolish course Israel thought they were advancing on a clear path, and lo! all at once there was found in this way an obstacle upon which they were broken; and this obstacle was the very Messiah whom they had so long invoked in all their prayers" (Godet).


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Offense [&#963; &#954; &#945; &#957; &#948; &#945; &#955; &#959; &#965;]. See on <a href='B:470 5:29'>Mat 5:29</a>; <a href='B:470 16:9'>Mat 16:9</a>; <a href='B:470 16:3'>Mat 16:3</a>.<p/>Shall not be ashamed [&#959; &#965; &#954; &#945; &#964; &#945; &#953; &#963; &#967; &#965; &#957; &#952; &#951; &#963; &#949; &#964; &#945; &#953;]. The Hebrew in <a href='B:290 28:16'>Isa 28:16</a> is, shall not make haste, or flee hastily. The quotation combines <a href='B:290 8:4'>Isa 8:4</a> and <a href='B:290 28:16'>Isa 28:16</a>.


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Brethren. See on <a href='B:690 2:9'>1Jn 2:9</a>. An expression of affectionate interest and indicating emotion.<p/>My heart's desire [&#951; &#949; &#965; &#948; &#959; &#954; &#953; &#945; &#964; &#951; &#962; &#949; &#956; &#951; &#962; &#954; &#945; &#961; &#948; &#953; &#945; &#962;]. More literally, the good will of my heart. See on <a href='B:490 2:14'>Luk 2:14</a>. Compare <a href='B:570 1:15'>Phi 1:15</a>; <a href='B:570 2:13'>Phi 2:13</a>; <a href='B:560 1:5'>Eph 1:5</a>; <a href='B:560 1:9'>Eph 1:9</a>; <a href='B:600 1:11'>2Th 1:11</a>.<p/>Prayer [&#948; &#949; &#951; &#963; &#953; &#962;]. See on <a href='B:490 5:33'>Luk 5:33</a>.<p/>To God [&#960; &#961; &#959; &#962;]. Implying communion. See on with God, <a href='B:500 1:1'>Joh 1:1</a>.<p/>For Israel. The best texts substitute aujtwn for them; those described in the last three verses of ch. 9. Bengel remarks that Paul would not have prayed had they been utterly reprobate.<p/>That they may be saved [&#949; &#953; &#962; &#963; &#969; &#964; &#951; &#961; &#953; &#945; &#957;]. Lit., unto (their) salvation.


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I bear them record [&#956; &#945; &#961; &#964; &#965; &#961; &#969;]. Rev. witness. "He seems to be alluding to his conduct of former days, and to say, 'I know something of it, of that zeal '" (Godet).<p/>Zeal of God [&#950; &#951; &#955; &#959; &#957; &#952; &#949; &#959; &#965;]. Rev., zeal for God. Like the phrase "faith of Christ" for "faith in Christ" (<a href='B:570 3:9'>Phi 3:9</a> ); compare <a href='B:580 2:12'>Col 2:12</a>; <a href='B:560 3:12'>Eph 3:12</a>; <a href='B:500 2:17'>Joh 2:17</a>, "the zeal of thine house," i e., "for thy house." Knowledge [&#949; &#960; &#953; &#947; &#957; &#969; &#963; &#953; &#957;]. Full or correct and vital knowledge. See on ch. <a href='B:520 1:28'>Rom 1:28</a>; <a href='B:520 3:20'>Rom 3:20</a>.


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God's righteousness. That mentioned in <a href='B:520 9:30'>Rom 9:30</a>. Compare <a href='B:570 3:9'>Phi 3:9</a>; <a href='B:520 1:16'>Rom 1:16</a>; <a href='B:520 1:17'>Rom 1:17</a>; <a href='B:520 3:20-22'>Rom 3:20-22</a>.<p/>To establish [&#963; &#964; &#951; &#963; &#945; &#953;]. Or set up, indicating their pride in their endeavor. They would erect a righteousness of their own as a monument to their own glory and not to God 's.


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The end of the law [&#964; &#949; &#955; &#959; &#962; &#957; &#959; &#956; &#959; &#965;]. First in the sentence as the emphatic point of thought. Expositors differ as to the sense. 1. The aim. Either that the intent of the law was to make men righteous, which was accomplished in Christ, or that the law led to Him as a pedagogue (<a href='B:550 3:24'>Gal 3:24</a> ). 2. The fulfillment, as <a href='B:470 5:17'>Mat 5:17</a>; <a href='B:470 5:3'>Mat 5:3</a>. The termination. To believers in Christ the law has no longer legislative authority to say, "Do this and live; do this or die" (Morison). The last is preferable. Paul is discussing two materially exclusive systems, the one based on doing, the other on believing. The system of faith, represented by Christ, brings to an end and excludes the system of law; and the Jews, in holding by the system of law, fail of the righteousness which is by faith. Compare <a href='B:550 2:16'>Gal 2:16</a>; <a href='B:550 3:2-14'>Gal 3:2-14</a>.


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Describeth the righteousness - that [&#947; &#961; &#945; &#966; &#949; &#953; &#964; &#951; &#957; &#948; &#953; &#954; &#945; &#953; &#959; &#963; &#965; &#957; &#951; &#957; - &#959; &#964; &#953;]. The best texts transfer oti that, and read grafei oti, etc. Moses writeth that the man, etc. See <a href='B:30 18:5'>Lev 18:5</a>.<p/>Those things - by them [&#945; &#965; &#964; &#945; - &#949; &#957; &#945; &#965; &#964; &#959; &#953; &#962;]. Omit those things, and read for ejn aujtoiv by them, ejn aujth by it, i e., the righteousness which is of the law. The whole, as Rev., Moses writeth that the man that doeth the righteousness which is of the law shall live thereby.


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The righteousness which is of faith [&#951; &#949; &#954; &#960; &#953; &#963; &#964; &#949; &#969; &#962; &#948; &#953; &#954; &#945; &#953; &#959; &#963; &#965; &#957; &#951;].<p/>The of - faith righteousness. Righteousness is personified. Paul makes the righteousness of faith describe itself. Of faith, ejk from. Marking the source.<p/>Speaketh on this wise [&#959; &#965; &#964; &#969; &#962; &#955; &#949; &#947; &#949; &#953;]. The quotation in 6 - 8 is a free citation from <a href='B:50 30:11-14'>Deu 30:11-14</a>. Paul recognizes a secondary meaning in Moses ' words, and thus changes the original expressions so as to apply them to the Christian faith - system. His object in the change is indicated by the explanatory words which he adds. He does not formally declare that Moses describes the righteousness of faith in these words, but appropriates the words of Moses, putting them into the mouth of the personified faith - righteousness.<p/>Say not in thy heart. In thy heart is added by Paul. The phrase say in the heart is a Hebraism for think, compare <a href='B:230 14:1'>Psa 14:1</a>; <a href='B:230 36:1'>Psa 36:1</a>; <a href='B:230 10:11'>Psa 10:11</a>. Usually of an evil thought. Compare <a href='B:470 3:9'>Mat 3:9</a>; <a href='B:470 24:48'>Mat 24:48</a>; <a href='B:730 18:7'>Rev 18:7</a>. Who shall ascend into heaven ? The Septuagint adds for us, and bring it to us, and hearing it we will do it.<p/>To bring down. Interpreting the Septuagint, and bring it to us.


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Descend into the deep. Rev., abyss. Septuagint, Who shall pass through to beyond the sea ? See on <a href='B:490 8:31'>Luk 8:31</a>. Paul changes the phrase in order to adapt it to the descent of Christ into Hades. The two ideas may be reconciled in the fact that the Jew conceived the sea as the abyss of waters on which the earth rested. Compare <a href='B:20 20:4'>Exo 20:4</a>. Thus the ideas beyond the sea and beneath the earth coincide in designating the realm of the dead. Compare Homer's picture of the region of the dead beyond the Ocean - stream :<p/>" As soon as thou shalt cross.<p/>Oceanus, and come to the low shore And groves of Proserpine, the lofty groups Of poplars, and the willows that let fall Their withered fruit, moor thou thy galley there In the deep eddies of Oceanus, And pass to Pluto's comfortless abode. " Odyssey," 10. 508 - 513.<p/>" Our bark Reached the far confines of Oceanus.<p/>There lies the land and there the people dwell Of the Cimmerians, in eternal cloud And darkness. " Odyssey," 11. 13 - 15.<p/>To bring up. There is no need. He is already risen.


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The word is nigh thee. Septuagint, Very nigh thee is the word. The word is the whole subject - matter of the Gospel. See ver. 9. Moses used it of the law. See on <a href='B:490 1:37'>Luk 1:37</a>. The whole quotation in the Hebrew is as follows : "It (the commandment) is not in heaven, that ye should say, Who will ascend for us to heaven, and bring it to us, and make us hear it that we may do it? And it is not beyond the sea, that ye should say, Who will go over for us beyond the sea, and bring it to us, and make us hear it that we may do it? But the word is very near thee, in thy mouth and in thy heart, to do it." The object of the passage is to contrast the system of faith with the system of law, and that, especially, with reference to the remoteness and difficulty of righteousness. Moses says that the commandment of God to Israel is not incapable of accomplishment, nor is it a distant thing to be attained only by long and laborious effort. The people, on the contrary, carries it in its mouth, and it is stamped upon its heart. Compare <a href='B:20 13:9'>Exo 13:9</a>; <a href='B:50 6:6-9'>Deu 6:6-9</a>. In applying these words to the system of faith, Paul, in like manner, denies that this system involves any painful search or laborious work. Christ has accomplished the two great things necessary for salvation. He has descended to earth and has risen from the dead. All that is necessary is to accept by faith the incarnate and risen Christ, instead of having recourse to the long and painful way of establishing one's own righteousness by obedience to the law.<p/>Word of faith. The phrase occurs only here. "Which forms the substratum and object of faith" (Alford). Others, the burden of which is faith.<p/>We preach [&#954; &#951; &#961; &#965; &#963; &#963; &#959; &#956; &#949; &#957;]. See on <a href='B:470 4:17'>Mat 4:17</a>, and preacher, <a href='B:680 2:5'>2Pe 2:5</a>.


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That [&#959; &#964; &#953;]. So rendered as expressing the contents of the word of faith; but better because, giving a proof that the word is nigh. Confess and believe, correspond to mouth and heart.<p/>The Lord Jesus [&#954; &#965; &#961; &#953; &#959; &#957; &#953; &#951; &#963; &#959; &#965; &#957;]. Others, however, read to rJhma ejn tw stomati sou oti kuriov Ihsouv If thou shalt confess with thy mouth the word that Jesus is Lord. Rev., Jesus as Lord.


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With the heart [&#954; &#945; &#961; &#948; &#953; &#945;]. As the seat of the energy of the divine Spirit [&#960; &#957; &#949; &#965; &#956; &#945; &#963; &#949; &#949; &#959; &#957; &#967; &#951;. &#961; &#959; &#956;; mediating the personal life (of the soul yuch, see on 11 3], which is conditioned by the Spirit. It is not the affections as distinguished from the intellect. Believing with the heart is in contrast with oral confession, not with intellectual belief. "Believing is a mode of thinking not of feeling. It is that particular mode of thinking that is guided to its object by the testimony of another, or by some kind of inter - mediation. It is not intuitive" (Morison).<p/>Man believeth [&#960; &#953; &#963; &#964; &#949; &#965; &#949; &#964; &#945; &#953;]. The verb is used impersonally. Lit., it is believed. Believing takes place.<p/>Confession is made [&#959; &#956; &#959; &#955; &#959; &#947; &#949; &#953; &#964; &#945; &#953;]. Also impersonal. It is confessed. "Confession is just faith turned from its obverse side to its reverse... When faith comes forth from its silence to announce itself, and to proclaim the glory and the grace of the Lord, its voice is confession" (Morison).


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The scripture saith. The quotation from <a href='B:290 28:16'>Isa 28:16</a> is repeated (see ch. 9 33) with the addition of everyone, whosoever.


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For. Explaining the whosoever of ver. 11.<p/>Difference. Better, as Rev., distinction. See on 3 22.<p/>Jew and Greek. On Greek, see on <a href='B:510 6:1'>Act 6:1</a>. Greeks here equivalent to Gentiles.<p/>Lord [&#954; &#965; &#961; &#953; &#959; &#962;]. See on <a href='B:470 21:3'>Mat 21:3</a>. The reference is disputed : some Christ, others God. Probably Christ. See ver. 9, and compare <a href='B:510 10:36'>Act 10:36</a>. The hearing which is necessary to believing comes through the word of Christ (ver. 17, where the reading is Christ instead of God).<p/>That call upon [&#949; &#960; &#953; &#954; &#945; &#955; &#959; &#965; &#956; &#949; &#957; &#959; &#965; &#962;]. See on appeal, <a href='B:510 25:11'>Act 25:11</a>; <a href='B:660 2:7'>Jas 2:7</a>. That invoke Him as, Lord : recalling vers. 9, 10. Compare <a href='B:360 2:32'>Joe 2:32</a>.


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Be sent (ajpostalwsin). See on <a href='B:470 10:16'>Mat 10:16</a>; <a href='B:480 4:29'>Mar 4:29</a>.<p/>Beautiful [&#969; &#961; &#945; &#953; &#959; &#953;]. From wra the time of full bloom or development. Hence the radical idea of the word includes both blooming maturity and vigor. Appropriate here to the swift, vigorous feet. Plato (" Republic, " 10. 601) distinguishes between faces that are beautiful [&#954; &#945; &#955; &#969; &#957;] and blooming [&#969; &#961; &#945; &#953; &#969; &#957;]. In <a href='B:10 2:9'>Gen 2:9</a> (Sept.) of the trees of Eden. Compare <a href='B:470 23:27'>Mat 23:27</a>; <a href='B:510 3:2'>Act 3:2</a>; <a href='B:510 3:10'>Act 3:10</a>.<p/>Feet. Emphasizing the rapid approach of the messenger. "In their running and hastening, in their scaling obstructing mountains, and in their appearance and descent from mountains, they are the symbols of the earnestly - desired, winged movement and appearance of the Gospel itself" (Lange). Compare <a href='B:410 1:15'>Nah 1:15</a>; <a href='B:560 6:15'>Eph 6:15</a>; <a href='B:520 3:15'>Rom 3:15</a>; <a href='B:510 5:9'>Act 5:9</a>. Paul omits the mountains from the citation. Omit that preach the gospel of peace.<p/>Bring glad tidings. See on Gospel, Matthew, superscription.<p/>16 Obeyed [&#965; &#960; &#951; &#954; &#959; &#965; &#963; &#945; &#957;]. See on obedience and disobedience, ch. 5 19. Also on <a href='B:510 5:29'>Act 5:29</a>. Obeyed as the result of listening, and so especially appropriate here. Compare head and hear, ver. 14. For the same reason hearken (Rev.) is better than obeyed.<p/>Report [&#945; &#954; &#959; &#951;]. Lit., hearing. Similarly, <a href='B:470 14:1'>Mat 14:1</a>; <a href='B:480 13:7'>Mar 13:7</a>. Compare the phrase word of hearing, <a href='B:590 2:13'>1Th 2:13</a>; <a href='B:650 4:2'>Heb 4:2</a> (Rev.); and hearing of faith, i e., message of faith, <a href='B:550 3:2'>Gal 3:2</a>.


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By hearing [&#949; &#958; &#945; &#954; &#959; &#951; &#962;]. The same word as report, above, and in the same sense, that which is heard.<p/>Word of God [&#961; &#951; &#956; &#945; &#964; &#959; &#962; &#952; &#949; &#959; &#965;]. The best texts read of Christ. Probably not the Gospel, but Christ's word of command or commission to its preachers; thus taking up except they be sent (ver. 15), and emphasizing the authority of the message. Belief comes through the message, and the message through the command of Christ.


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Did they not hear? [&#956; &#951; &#959; &#965; &#954; &#951; &#954; &#959; &#965; &#963; &#945; &#957;]. A negative answer is implied by the interrogative particle. "Surely it is not true that they did not hear." Sound [&#966; &#952; &#959; &#947; &#947; &#959; &#962;]. Only here and <a href='B:530 14:7'>1Co 14:7</a>, on which see note. Paul uses the Septuagint translation of <a href='B:230 19:4'>Psa 19:4</a>, where the Hebrew line or plummet - line (others musical chord) is rendered sound. The voice of the gospel message is like that of the starry sky proclaiming God's glory to all the earth. The Septuagint sound seems to be a free rendering in order to secure parallelism with words.<p/>Of the world [&#964; &#951; &#962; &#959; &#953; &#954; &#959; &#965; &#956; &#949; &#957; &#951; &#962;]. See on <a href='B:490 2:1'>Luk 2:1</a>; <a href='B:500 1:9'>Joh 1:9</a>.


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Did Israel not know? As in ver. 18, a negative answer is implied. "It is surely not true that Israel did not know." Did not know what? That the Gospel should go forth into all the earth. Moses and Isaiah had prophesied the conversion of the Gentiles, and Isaiah the opposition of the Jews thereto.<p/>First Moses. First in order; the first who wrote.<p/>I will provoke you to jealousy [&#949; &#947; &#969; &#960; &#945; &#961; &#945; &#950; &#951; &#955; &#969; &#963; &#969; &#965; &#956; &#945; &#962;]. From <a href='B:50 32:21'>Deu 32:21</a>. See <a href='B:520 11:11'>Rom 11:11</a>; <a href='B:520 11:14'>Rom 11:14</a>; <a href='B:530 10:22'>1Co 10:22</a>. Used only by Paul. The Septuagint has them instead of you.<p/>By them that are no people [&#949; &#960; &#959; &#965; &#954; &#949; &#952; &#957; &#949; &#953;]. Lit., upon a no - people. The relation expressed by the preposition is that of the no - people as forming the basis of the jealousy. The prediction is that Israel shall be conquered by an apparently inferior people. No - people as related to God's heritage, not that the Gentiles were inferior or insignificant in themselves. For people render nation, as Rev. See on <a href='B:670 2:9'>1Pe 2:9</a>.<p/>By a foolish nation [&#949; &#960; &#953; &#949; &#952; &#957; &#949; &#953; &#945; &#963; &#965; &#957; &#949; &#964; &#969;]. Lit., upon a foolish nation as the basis of the exasperation. For foolish, see on ch. <a href='B:520 1:21'>Rom 1:21</a>.<p/>I will anger [&#960; &#945; &#961; &#959; &#961; &#947; &#953; &#969;]. Or provoke to anger. The force of the compounded preposition para in this verb and in parazhlwsw provoke to jealousy, seems to be driving to the side of something which by contact or comparison excites jealousy or anger.


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Is very bold [&#945; &#960; &#959; &#964; &#959; &#955; &#956; &#945;]. Only here in the New Testament. Plato, "Laws," 701, uses it of liberty as too presumptuous [&#945; &#960; &#959; &#964; &#949; &#964; &#959; &#955; &#956; &#951; &#956; &#949; &#957; &#951; &#962;]. The force of the preposition is intensive, or possibly pointing to him from whom the action proceeds; bold of himself : The simple verb means primarily to dare, and implies the manifestation of that boldness or confidence of character which is expressed by qarjrJew. See <a href='B:540 5:6'>2Co 5:6</a>; <a href='B:540 5:8'>2Co 5:8</a>; <a href='B:540 7:16'>2Co 7:16</a>; <a href='B:540 10:2'>2Co 10:2</a>, note.<p/>Saith. <a href='B:290 65:1'>Isa 65:1</a>. Following the Septuagint, with the inversion of the first two clauses. Hebrew : "I have offered to give answers to those who asked not. I have put myself in the way of those who sought me not. I have spread out my hand all the day to a refractory people." The idea in the Hebrew is, "I have endeavored to be sought and found." Compare the clause omitted in Paul's quotation : "I have said 'Here am I' to a people who did not call upon my name."


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Disobedient - gainsaying [&#945; &#960; &#949; &#953; &#952; &#959; &#965; &#957; &#964; &#945; - &#945; &#957; &#964; &#953; &#955; &#949; &#947; &#959; &#957; &#964; &#945;]. See on <a href='B:500 3:36'>Joh 3:36</a>; <a href='B:720 1:11'>Jud 1:11</a>. Disobedience is the manifestation of the refractoriness expressed in gainsaying. Some explain gainsaying as contradicting. Compare <a href='B:490 13:34'>Luk 13:34</a>; <a href='B:490 13:35'>Luk 13:35</a>.


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I say then [&#955; &#949; &#947; &#969; &#959; &#965; &#957;]. Then introduces the question as an inference from the whole previous discussion, especially vers. 19 - 21.<p/>Hath God cast away [&#956; &#951; &#945; &#960; &#969; &#963; &#945; &#964; &#959; &#959; &#952; &#949; &#959; &#962;]. A negative answer required. "Surely God has not, has He?" The aorist tense points to a definite act. Hence Rev., better, did God cast off. The verb means literally to thrust or shove. Thus Homer, of Sisyphus pushing his stone before him (" Odyssey, "11, 596). Oedipus says :" I charge you that no one shelter or speak to that murderer, but that all thrust him [&#969; &#952; &#949; &#953; &#957;] from their homes "(" Oedipus Tyrannus," 241).<p/>People [&#955; &#945; &#959; &#957;]. See on <a href='B:670 2:9'>1Pe 2:9</a>; <a href='B:510 13:17'>Act 13:17</a>.<p/>An Israelite, etc. See on <a href='B:570 3:5'>Phi 3:5</a>. Paul adduces his own case first, to show that God has not rejected His people en masse. An Israelite of pure descent, he is, nevertheless a true believer.


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Foreknew. See on ch. <a href='B:520 8:29'>Rom 8:29</a>.<p/>Or [&#951;]. Compare ch. 6 3; <a href='B:520 7:1'>Rom 7:1</a>. Confirming what precedes by presenting the only alternative in the cave. Or is omitted in the A. V.<p/>Wot ye not [&#959; &#965; &#954; &#959; &#953; &#948; &#945; &#964; &#949;]. Why should the Revisers have retained the obsolete wot here, when they have rendered elsewhere, know ye not? See <a href='B:520 6:16'>Rom 6:16</a>; <a href='B:530 3:16'>1Co 3:16</a>; <a href='B:530 5:6'>1Co 5:6</a>; <a href='B:530 6:2'>1Co 6:2</a>, etc. The phrase indicates that this cannot be thought of as true.<p/>Of Elias [&#949; &#957; &#951; &#955; &#953; &#945;] Wrong; though Rev. has retained it : of Elijah, with in in margin; probably in order to avoid the awkward circumlocution in the passage treating of Elijah, or the ambiguous in Elijah. See on in the bush, <a href='B:480 12:26'>Mar 12:26</a>. Thucydides (1. 9) says : "Homer, in 'The handing down of the sceptre, ' said," etc.; i e., in the passage describing the transmission of the sceptre in the second book of the Iliad. A common form of quotation in the rabbinical writings. The passage cited is <a href='B:110 19:10'>1Ki 19:10</a>; <a href='B:110 19:14'>1Ki 19:14</a>. He maketh intercession [&#949; &#957; &#964; &#965; &#947; &#967; &#945; &#957; &#949; &#953;]. See on ch. <a href='B:520 8:26'>Rom 8:26</a>. Rev., pleadeth.


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They have killed thy prophets - and digged, etc. Paul gives the first two clauses in reverse order from both Septuagint and Hebrew.<p/>Digged down [&#954; &#945; &#964; &#949; &#963; &#954; &#945; &#968; &#945; &#957;]. Sept., kaqeilan pulled down.. The verb occurs only here and <a href='B:510 14:16'>Act 14:16</a>. Compare on <a href='B:470 6:19'>Mat 6:19</a>.<p/>Altars [&#952; &#965; &#963; &#953; &#945; &#963; &#964; &#951; &#961; &#953; &#945;]. See on <a href='B:510 17:23'>Act 17:23</a>.<p/>Alone [&#956; &#959; &#957; &#959; &#962;]. Sept. has the superlative monwtatov utterly alone. Life [&#968; &#965; &#967; &#951; &#957;]. From yucw to breathe or blow. In classical usage it signifies life in the distinctness of individual existence, especially of man, occasionally of brutes. Hence, generally, the life of the individual. In the further development of the idea it becomes, instead of the body, the seat of the will, dispositions, desires, passions; and, combined with the swma body, denotes the constituent parts of humanity. Hence the morally endowed individuality of man which continues after death.<p/>SCRIPTURE. In the Old Testament, answering to nephesh, primarily life, breath; therefore life in its distinct individuality; life as such, distinguished from other men and from inanimate nature. 55 Not the principle of life, but that which bears in itself and manifests the life - principle. Hence spirit [&#961; &#965; &#945; &#967; &#951;, &#960; &#957; &#949; &#965; &#956; &#945;] in the Old Testament never signifies the individual. Soul [&#968; &#965; &#967; &#951;], of itself, does not constitute personality, but only when it is the soul of a human being. Human personality is derived from spirit [&#960; &#957; &#949; &#965; &#956; &#945;], and finds expression in soul or life [&#968; &#965; &#967; &#951;].<p/>The New - Testament usage follows the Old, in denoting all individuals from the point of view of individual life. Thus the phrase pasa yuch every soul, i e., every person (<a href='B:520 2:9'>Rom 2:9</a>; <a href='B:520 13:1'>Rom 13:1</a> ), marking them off from inanimate nature. So <a href='B:520 11:3'>Rom 11:3</a>; <a href='B:520 16:4'>Rom 16:4</a>; <a href='B:540 1:23'>2Co 1:23</a>; <a href='B:540 12:15'>2Co 12:15</a>; <a href='B:570 2:30'>Phi 2:30</a>; <a href='B:590 2:8'>1Th 2:8</a>, illustrate an Old - Testament usage whereby the soul is the seat of personality, and is employed instead of the personal pronoun, with a collateral notion of value as individual personality.<p/>These and other passages are opposed to the view which limits the term to a mere animal life - principle. See <a href='B:560 6:6'>Eph 6:6</a>; <a href='B:580 3:23'>Col 3:23</a>; the compounds sumyucoi with one soul; ijsoyucon like - minded (<a href='B:570 1:27'>Phi 1:27</a>; <a href='B:570 2:20'>Phi 2:20</a> ), where personal interest and accord of feeling are indicated, and not lower elements of personality. See, especially <a href='B:590 5:23'>1Th 5:23</a>. As to the distinction between yuch soul and pneuma spirit, it is to be said :<p/>1. That there are cases where the meanings approach very closely, if they are not practically synonymous; especially where the individual life is referred to. See <a href='B:490 1:47'>Luk 1:47</a>; <a href='B:500 11:33'>Joh 11:33</a>, and <a href='B:500 12:27'>Joh 12:27</a>; <a href='B:470 11:29'>Mat 11:29</a>, and <a href='B:530 16:18'>1Co 16:18</a>.<p/>2. That the distinction is to be rejected which rests on the restriction of yuch to the principle of animal life. This cannot be maintained in the face of <a href='B:530 14:45'>1Co 14:45</a>; <a href='B:530 2:14'>1Co 2:14</a>, in which latter the kindred adjective yucikov natural has reference to the faculty of discerning spiritual truth. In both cases the antithesis is pneuma spirit in the ethical sense, requiring an enlargement of the conception of yucikov natural beyond that of sarkikov fleshly.<p/>3. That yuch soul must not be distinguished from pneuma; spirit as being alone subject to the dominion of sin, since the pneuma is described as being subject to such dominion. See <a href='B:540 7:1'>2Co 7:1</a>. So <a href='B:590 5:23'>1Th 5:23</a>; <a href='B:530 7:34'>1Co 7:34</a>, imply that the spirit needs sanctification. Compare <a href='B:560 4:23'>Eph 4:23</a>.<p/>4. Yuch soul is never used of God like pneuma spirit. It is used of Christ, but always with reference to His humanity.<p/>Whatever distinction there is, therefore, is not between a higher and a lower element in man. It is rather between two sides of the one immaterial nature which stands in contrast with the body. Spirit expresses the conception of that nature more generally, being used both of the earthly and of the non - earthly spirit, while soul designates it on the side of the creature. In this view yuch soul is akin to sarx, flesh, "not as respects the notion conveyed by them, but as respects their value as they both stand at the same stage of creatureliness in contradistinction to God." Hence the distinction follows that of the Old Testament between soul and spirit as viewed from two different points : the soul regarded as an individual possession, distinguishing the holder from other men and from inanimate nature; the spirit regarded as coming directly from God and returning to Him. "The former indicates the life - principle simply as subsistent, the latter marks its relation to God." Spirit and not soul is the point of contact with the regenerating forces of the Holy Spirit; the point from which the whole personality is moved round so as to face God. Yuch soul is thus :<p/>1. The individual life, the seat of the personality.<p/>2. The subject of the life, the person in which it dwells.<p/>3. The mind as the sentient principle, the seat of sensation and desire.<p/>4. Answer [&#967; &#961; &#951; &#956; &#945; &#964; &#953; &#963; &#956; &#959; &#962;]. Only here in the New Testament. For the kindred verb crhmatizw warn, see on <a href='B:470 2:12'>Mat 2:12</a>; <a href='B:490 2:26'>Luk 2:26</a>; <a href='B:510 12:26'>Act 12:26</a>. Compare <a href='B:520 8:3'>Rom 8:3</a>. The word means an oracular answer. In the New Testament the verb is commonly rendered warn.<p/>I have reserved [&#954; &#945; &#964; &#949; &#955; &#953; &#960; &#959; &#957;]. Varying from both Septuagint and Hebrew. Heb., I will reserve; Sept., thou wilt leave.<p/>To Baal [&#964; &#951; &#946; &#945; &#945; &#955;]. The feminine article is used with the name instead of the masculine (as in Septuagint in this passage). It occurs, however, in the Septuagint with both the masculine and the feminine article. Various reasons are given for the use of the feminine, some supposing an ellipsis, the image of Baal; others that the deity was conceived as bisexual; others that the feminine article represents the feminine noun hJ aijscunh shame Heb., bosheth, which was used as a substitute for Baal when this name became odious to the Israelites.


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Otherwise [&#949; &#960; &#949; &#953;]. Lit., since. Since, in that case.<p/>Grace is no more, etc. [&#947; &#953; &#957; &#949; &#964; &#945; &#953;]. Lit., becomes. No longer comes into manifestation as what it really is. "It gives up its specific character" (Meyer).<p/>But if of works, etc. The best texts omit to the end of the verse.


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Obtained [&#949; &#960; &#949; &#964; &#965; &#967; &#949; &#957;]. The simple verb tugcanw means originally to hit the mark; hence to fall in with, light upon, attain.<p/>The election [&#951; &#949; &#954; &#955; &#959; &#947; &#951;]. Abstract for concrete. Those elected; like hJ peritomh the circumcision for those uncircumcised (<a href='B:560 2:11'>Eph 2:11</a>. Compare thn katatomhn the concision, <a href='B:570 3:3'>Phi 3:3</a> ).<p/>Were blinded [&#949; &#960; &#969; &#961; &#969; &#952; &#951; &#963; &#945; &#957;]. Rev., correctly, hardened, though the word is used of blindness when applied to the eyes, as <a href='B:220 17:7'>Job 17:7</a>, Sept. See on hardness, <a href='B:480 3:5'>Mar 3:5</a>. Compare sklhrunei hardeneth, <a href='B:520 9:18'>Rom 9:18</a>.


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It is written. Three quotations follow, two of which we blended in this verse : <a href='B:290 29:10'>Isa 29:10</a>; <a href='B:50 29:3'>Deu 29:3</a>; <a href='B:50 29:55'>Deu 29:55</a> Hath given [&#959; &#948; &#969; &#954; &#949; &#957;]. Heb., poured out. Sept., given to drink.<p/>Slumber [&#954; &#945; &#964; &#945; &#957; &#965; &#958; &#949; &#969; &#962;]. Heb., deep sleep. Only here in the New Testament. Lit., pricking or piercing, compunction. Compare the kindred verb katenughsan were pricked, <a href='B:510 2:37'>Act 2:37</a>. Rev. renders stupor, the secondary meaning; properly the stupefaction following a wound or blow.


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David saith. <a href='B:230 69:23'>Psa 69:23</a>; <a href='B:230 69:24'>Psa 69:24</a>. It is doubtful whether David was the author. Some high authorities are inclined to ascribe it to Jeremiah. David here may mean nothing more than the book of <a href='B:230 56'>Psa 56:0</a> Table. Representing material prosperity : feasting in wicked security. Some explain of the Jews ' presumptuous confidence in the law.<p/>Snare [&#960; &#945; &#947; &#953; &#948; &#945;], From phgnumi to make fast. The anchor is called pagiv the maker - fast of the ships.<p/>Trap (qhran). Lit., a hunting. Only here in the New Testament, and neither in the Hebrew nor Septuagint. Many render net, following <a href='B:230 35:8'>Psa 35:8</a>, where the word is used for the Hebrew resheth net. No kind of snare will be wanting. Their presumptuous security will become to them a snare, a hunting, a stumbling - block.<p/>A recompense [&#945; &#957; &#964; &#945; &#960; &#959; &#948; &#959; &#956; &#945;]. Substituted by the Septuagint for the Hebrew, to them at ease. It carries the idea of a just retribution.


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Bow down [&#963; &#965; &#947; &#954; &#945; &#956; &#968; &#959; &#957;]. Lit., bend together. Hebrew, shake the loins.


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Diminishing [&#951; &#964; &#964; &#951; &#956; &#945;]. The literal translation. Rev. renders loss. Referring apparently to the diminution in numbers of the Jewish people. Other explanations are defeat, impoverishment, injury, minority. Fullness [&#960; &#955; &#951; &#961; &#969; &#956; &#945;]. See on <a href='B:500 1:16'>Joh 1:16</a>. The word may mean that with which anything is filled (<a href='B:530 10:26'>1Co 10:26</a>; <a href='B:530 10:28'>1Co 10:28</a>; <a href='B:470 9:16'>Mat 9:16</a>; <a href='B:480 6:43'>Mar 6:43</a> ); that which is filled (<a href='B:560 1:23'>Eph 1:23</a> ); possibly the act of filling (<a href='B:520 13:10'>Rom 13:10</a> ), though this is doubtful. 57 Here in the first sense : the fullness of their number contrasted with the diminution. They will belong as an integral whole to the people of God.


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For I speak. The best texts read de but instead of gar for. The sentence does not state the reason for the prominence of the Gentiles asserted in ver. 12, but makes a transition from the statement of the divine plan to the statement of Paul's own course of working on the line of that plan. He labors the more earnestly for the Gentiles with a view to the salvation of his own race.<p/>Inasmuch as I am. The best texts insert oun then. So Rev.; thus disconnecting the clause from the preceding, and connecting it with what follows.<p/>I magnify mine office [&#964; &#951; &#957; &#948; &#953; &#945; &#954; &#959; &#957; &#953; &#945; &#957; &#956; &#959; &#965; &#948; &#959; &#958; &#945; &#950; &#969;]. Lit., I glorify my ministry, as Rev. Not I praise, but I honor by the faithful discharge of its duties. He implies, however, that the office is a glorious one. The verb, which occurs about sixty times in the New Testament, most frequently in John, is used, with very few exceptions, of glorifying God or Christ. In ch. 8 30, of God's elect. In <a href='B:530 12:26'>1Co 12:26</a>, of the members of the body. In <a href='B:730 18:7'>Rev 18:7</a>, of Babylon. For ministry, see on minister, <a href='B:470 20:26'>Mat 20:26</a>.


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The casting away [&#951; &#945; &#960; &#959; &#946; &#959; &#955; &#951;]. In contrast with receiving. Only here and <a href='B:510 27:22'>Act 27:22</a>, where it means loss. Here exclusion from God's people. Reconciling of the world [&#954; &#945; &#964; &#945; &#955; &#955; &#945; &#947; &#951; &#954; &#959; &#963; &#956; &#959; &#965;]. See on ch. <a href='B:520 5:10'>Rom 5:10</a>; <a href='B:520 5:11'>Rom 5:11</a>. Defining the phrase riches of the world in ver. 12.<p/>Life from the dead. The exact meaning cannot be determined. Some refer it to the resurrection to follow the conversion of Israel, including the new life which the resurrection will inaugurate. Others, a new spiritual life. Others combine the two views.


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For [&#948; &#949;]. Better but, or now. A new paragraph begins.<p/>The first - fruit - holy. See on <a href='B:660 1:18'>Jas 1:18</a>; <a href='B:510 26:10'>Act 26:10</a>. Referring to the patriarchs.<p/>Lump. See on ch. <a href='B:520 9:21'>Rom 9:21</a>. The whole body of the people. The apparent confusion of metaphor, first - fruit, lump, is resolved by the fact that first - fruit does not apply exclusively to harvest, but is the general term for the first portion of every thing which was offered to God. The reference here is to <a href='B:40 14:18-21'>Num 14:18-21</a>; according to which the Israelites were to set apart a portion of the dough of each baking of bread for a cake for the priests. This was called ajparch, first - fruits.<p/>Root - branches. The same thought under another figure. The second figure is more comprehensive, since it admits an application to the conversion of the Gentiles. 58 The thought of both figures centres in holy. Both the first - fruits and the root represent the patriarchs (or Abraham singly, compare ver. 28). The holiness by call and destination of the nation as represented by its fathers (first - fruits, root) implies their future restoration, the holiness of the lump and branches.


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Branches were broken off [&#954; &#955; &#945; &#948; &#969; &#957; &#949; &#958; &#949; &#954; &#955; &#945; &#963; &#952; &#951; &#963; &#945; &#957;]. See on <a href='B:470 24:32'>Mat 24:32</a>; <a href='B:480 11:8'>Mar 11:8</a>. The derivation of kladwn branches, from klaw to break, is exhibited in the word - play between the noun and the verb : kladon, exeklasthesan.<p/>A wild olive - tree [&#945; &#947; &#961; &#953; &#949; &#955; &#945; &#953; &#959; &#962;]. To be taken as an adjective, belonging to the wild olive. Hence Rev., correctly, rejects tree, since the Gentiles are addressed not as a whole but as individuals. Meyer says : "The ingrafting of the Gentiles took place at first only partially and in single instances; while the thou addressed cannot represent heathendom as a whole, and is also not appropriate to the figure itself; because, in fact, not whole trees, not even quite young ones are ingrafted, either with the stem or as to all their branches. Besides, ver. 24 contradicts this view."<p/>Wert graffed in among them [&#949; &#957; &#949; &#954; &#949; &#957; &#964; &#961; &#953; &#963; &#952; &#951; &#962; &#949; &#957; &#945; &#965; &#964; &#959; &#953; &#962;]. The verb occurs only in this chapter. From kentpon a sting, a goad. See on <a href='B:730 9:9'>Rev 9:9</a>. Thus, in the verb to graft the incision is emphasized. Some render in their place, instead of among them; but the latter agrees better with partakest. Hence the reference is not to some of the broken off branches in whose place the Gentiles were grafted, but to the branches in general.<p/>With them partakest [&#963; &#965; &#947; &#954; &#959; &#953; &#957; &#969; &#957; &#959; &#962; &#949; &#947; &#949; &#957; &#959; &#965;]. Lit., as Rev., didst become partaker with them. See on <a href='B:730 1:9'>Rev 1:9</a>; and partners, <a href='B:490 5:10'>Luk 5:10</a>. With them, the natural branches.<p/>Of the root and fatness [&#964; &#951; &#962; &#961; &#953; &#950; &#951; &#962; &#954; &#945; &#953; &#964; &#951; &#962; &#960; &#953; &#959; &#964; &#951; &#964; &#959; &#962;]. The best texts omit kai and, and render of the root of the fatness : the root as the source of the fatness.<p/>Paul's figure is : The Jewish nation is a tree from which some branches have been cut, but which remains living because the root (and therefore all the branches connected with it) is still alive. Into this living tree the wild branch, the Gentile, is grafted among the living branches, and thus draws life from the root. The insertion of the wild branches takes place in connection with the cutting off of the natural branches (the bringing in of the Gentiles in connection with the rejection of the Jews). But the grafted branches should not glory over the natural branches because of the cutting off of some of the latter, since they derive their life from the common root. "The life - force and the blessing are received by the Gentile through the Jew, and not by the Jew through the Gentile. The spiritual plan moves from the Abrahamic covenant downward, and from the Israelitish nation outward" [&#948; &#969; &#953; &#947; &#951; &#964;].<p/>The figure is challenged on the ground that the process of grafting is the insertion of the good into the inferior stock, while here the case is reversed. It has been suggested in explanation that Paul took the figure merely at the point of inserting one piece into another; that he was ignorant of the agricultural process; that he was emphasizing the process of grace as contrary to that of nature. References to a custom of grafting wild upon good trees are not sufficiently decisive to warrant the belief that the practice was common. Dr. Thomson says : "In the kingdom of nature generally, certainly in the case of the olive, the process referred to by the apostle never succeeds. Graft the good upon the wild, and, as the Arabs say, 'it will conquer the wild; ' but you cannot reverse the process with success.... It is only in the kingdom of grace that a process thus contrary to nature can be successful; and it is this circumstance which the apostle has seized upon to magnify the mercy shown to the Gentiles by grafting them, a wild race, contrary to the nature of such operations, into the good olive tree of the church, and causing them to flourish there and bring forth fruit unto eternal life. The apostle lived in the land of the olive, and was in no danger of falling into a blunder in founding his argument upon such a circumstance in its cultivation" (" Land and Book, Lebanon, Damascus and Beyond Jordan, "p. 35). Meyer says :" The subject - matter did not require the figure of the ordinary grafting, but the converse - the grafting of the wild scion and its ennoblement thereby. The Gentile scion was to receive, not to impart, fertility. "


text:
The branches, Of the olive - tree generally, Jewish Christians and unbelieving Jews. Not those that are broken off, who are specially indicated in ver. 19.


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Well [&#954; &#945; &#955; &#969; &#962;]. Admitting the fact. Thou art right. Compare <a href='B:480 12:32'>Mar 12:32</a>. Some take it as ironical.


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Goodness and severity [&#967; &#961; &#951; &#963; &#964; &#959; &#964; &#951; &#964; &#945; &#954; &#945; &#953; &#945; &#960; &#959; &#964; &#959; &#956; &#953; &#945; &#957;]. For goodness, see on ch. <a href='B:520 3:12'>Rom 3:12</a>. Apotomia severity, only here in the New Testament. The kindred adverb, ajpotomwv sharply, occurs <a href='B:540 13:10'>2Co 13:10</a>; <a href='B:630 1:13'>Tit 1:13</a>. From ajpotemnw to cut off. Hence that which is abrupt, sharp.<p/>Thou shalt be cut off [&#949; &#954; &#954; &#959; &#960; &#951; &#963; &#951;]. Lit., cut out. See on <a href='B:490 13:7'>Luk 13:7</a>.


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Able [&#948; &#965; &#957; &#945; &#964; &#959; &#962;]. See on ch. <a href='B:520 4:21'>Rom 4:21</a>.


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Mystery [&#956; &#965; &#963; &#964; &#951; &#961; &#953; &#959; &#957;]. In the Septuagint only in Daniel. See ch. <a href='B:520 2:18'>Rom 2:18</a>; <a href='B:520 2:19'>Rom 2:19</a>; <a href='B:520 2:27'>Rom 2:27</a>; <a href='B:520 2:28'>Rom 2:28</a>; <a href='B:520 2:30'>Rom 2:30</a>, of the king's secret. It occurs frequently in the apocryphal books, mostly of secrets of state, or plans kept by a king in his own mind. This meaning illustrates the use of the word in passages like <a href='B:470 13:11'>Mat 13:11</a>, "mysteries of the kingdom of heaven" - secret purposes or counsels which God intends to carry into effect in His kingdom. So here; <a href='B:520 16:25'>Rom 16:25</a>; <a href='B:560 1:9'>Eph 1:9</a>; <a href='B:560 3:9'>Eph 3:9</a>; <a href='B:580 1:26'>Col 1:26</a>; <a href='B:580 1:27'>Col 1:27</a>; <a href='B:580 2:2'>Col 2:2</a>; <a href='B:580 4:3'>Col 4:3</a>; <a href='B:730 10:7'>Rev 10:7</a>. In Justin Martyr (second century) it is commonly used in connection with sumbolon symbol, tupov type, parabolh parable, and so is evidently closely related in meaning to these words. Compare <a href='B:730 1:20'>Rev 1:20</a>; <a href='B:730 17:7'>Rev 17:7</a>, This meaning may possibly throw light on <a href='B:560 5:32'>Eph 5:32</a>. In early ecclesiastical Latin musthrion was rendered by sacramentum, which in classical Latin means the military oath. The explanation of the word sacrament, which is so often founded on this etymology, is therefore mistaken, since the meaning of sacrament belongs to musthrion and not to sacramentum in the classical sense.<p/>In <a href='B:560 3:3-6'>Eph 3:3-6</a>, Paul uses the word as here, of the admission of the Gentiles.<p/>Wise [&#966; &#961; &#959; &#957; &#953; &#956; &#959; &#953;]. See on the kindred noun fronhsiv wisdom, <a href='B:490 1:17'>Luk 1:17</a>. Mostly in the New Testament of practical wisdom, prudence; thus distinguished from sofia which is mental excellence in its highest and fullest sense; and from sunesiv intelligence, which is combinative wisdom; wisdom in its critical applications. See <a href='B:580 1:9'>Col 1:9</a>, and compare <a href='B:560 1:8'>Eph 1:8</a>.<p/>Blindness [&#960; &#969; &#961; &#969; &#963; &#953; &#962;]. See on ver. 7. Rev., hardening.<p/>In part [&#945; &#960; &#959; &#956; &#949; &#961; &#959; &#965; &#962;]. Merov part is never used adverbially in the Gospels, Acts, and Revelation. In the Epistles it is rarely used in any other way. The only exceptions are <a href='B:540 3:10'>2Co 3:10</a>; <a href='B:540 9:3'>2Co 9:3</a>; <a href='B:560 4:9'>Eph 4:9</a>; <a href='B:560 4:16'>Eph 4:16</a>. Paul employs it in several combinations. With ajpo from (<a href='B:530 1:14'>1Co 1:14</a>; <a href='B:530 2:5'>1Co 2:5</a> ), and ejk out of (<a href='B:530 12:27'>1Co 12:27</a>; <a href='B:530 13:9'>1Co 13:9</a>; <a href='B:530 13:10'>1Co 13:10</a>; <a href='B:530 13:12'>1Co 13:12</a> ), in which a thing is conceived as looked at from the part, either [&#945; &#960; &#959;] as a simple point of view, or [&#949; &#954;] as a standard according to which the whole is estimated. Thus <a href='B:530 12:27'>1Co 12:27</a>, " members ejk merouv severally, i e., members from a part of the whole point of view. Also with ejn in, as <a href='B:580 2:16'>Col 2:16</a>, with respect to, literally, in the matter of. With ajna up, the idea being of a series or column of parts reckoned upward, part by part. Merov ti with regard to some part, partly, occurs <a href='B:530 11:18'>1Co 11:18</a>; and kata merov, reckoning part by part downward; according to part, particularly, <a href='B:650 9:5'>Heb 9:5</a>.<p/>Construe here with hath happened : has partially befallen. Not partial hardening, but hardening extending over a part.


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The deliverer [&#959; &#961; &#965; &#959; &#956; &#949; &#957; &#959; &#962;]. The Hebrew is goel redeemer, avenger. The nearest relative of a murdered person, on whom devolved the duty of avenger, was called goel haddam avenger of blood. So the goel was the nearest kinsman of a childless widow, and was required to marry her (<a href='B:50 25:5-10'>Deu 25:5-10</a> ). It is the word used by Job in the celebrated passage <a href='B:220 19:25'>Job 19:25</a>. See, also, <a href='B:80 3:12'>Rth 3:12</a>; <a href='B:80 3:13'>Rth 3:13</a>; <a href='B:80 4:1-10'>Rth 4:1-10</a>; <a href='B:80 4:5'>Rth 4:5</a>; <a href='B:80 4:9'>Rth 4:9</a>


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Without repentance [&#945; &#956; &#949; &#964; &#945; &#956; &#949; &#955; &#951; &#964; &#945;]. Only here and <a href='B:540 7:10'>2Co 7:10</a>. See on repented, <a href='B:470 21:29'>Mat 21:29</a>. Not subject to recall.


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Concluded [&#963; &#965; &#957; &#949; &#954; &#955; &#949; &#953; &#963; &#949; &#957;]. Only here, <a href='B:490 5:6'>Luk 5:6</a>; <a href='B:550 3:22'>Gal 3:22</a>; <a href='B:550 3:23'>Gal 3:23</a>. A very literal rendering, etymologically considered; con together, claudere to shut. The A. V. followed the Vulgate conclusit. So Hooker : "The person of Christ was only touching bodily substance concluded within the grave." The word has lost this sense. Rev., hath shut up. Some explain in the later Greek sense, to hand over to a power which holds in ward.<p/>All [&#964; &#959; &#965; &#962; &#960; &#945; &#957; &#964; &#945; &#962;]. Lit., the all. The totality, Jews and Gentiles, jointly and severally.


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O the depth of the riches both of the wisdom and knowledge. So both A. V. and Rev., making depth govern riches, and riches govern wisdom and knowledge. Others, more simply, make the three genitives coordinate, and all governed by depth : the depth of the riches and wisdom and knowledge. "Like a traveler who has reached the summit of an Alpine ascent, the apostle turns and contemplates. Depths are at his feet, but waves of light illumine them, and there spreads all around an immense horizon which his eye commands" (Godet). Compare the conclusion of ch 8.<p/>"Therefore into the justice sempiternal The power of vision which your world receives As eye into the ocean penetrates; Which, though it see the bottom near the shore, Upon the deep perceives it not, and yet 'Tis there, but it is hidden by the depth. There is no light but comes from the serene That never is o'ercast, nay, it is darkness Or shadow of the flesh, or else its poison." DANTE, "Paradio," 19 59 - 62.<p/>Compare also Sophocles :<p/>"In words and deeds whose laws on high are set Through heaven's clear ether spread, Whose birth Olympus boasts, Their one, their only sire, Whom man's frail flesh begat not, Nor in forgetfulness Shall lull to sleep of death; In them our God is great, In them he grows not old forevermore." " Oedipus Tyrannus, " 865 - 871.<p/>Wisdom - knowledge [&#963; &#959; &#966; &#953; &#945; &#962; - &#947; &#957; &#969; &#963; &#949; &#969; &#962;]. Used together only here, <a href='B:530 12:8'>1Co 12:8</a>; <a href='B:580 2:3'>Col 2:3</a>. There is much difference of opinion as to the precise distinction. It is agreed on all hands that wisdom is the nobler attribute, being bound up with moral character as knowledge is not. Hence wisdom is ascribed in scripture only to God or to good men, unless it is used ironically. See <a href='B:530 1:20'>1Co 1:20</a>; <a href='B:530 2:6'>1Co 2:6</a>; <a href='B:490 10:21'>Luk 10:21</a>. Cicero calls wisdom "the chief of all virtues." The earlier distinction, as Augustine, is unsatisfactory : that wisdom is concerned with eternal things, and knowledge with things of sense; for gnwsiv knowledge, is described as having for its object God (<a href='B:540 10:5'>2Co 10:5</a> ); the glory of God in the face of Christ (<a href='B:540 4:6'>2Co 4:6</a> ); Christ Jesus (<a href='B:570 3:8'>Phi 3:8</a> ). As applied to human acquaintance with divine things, gnwsiv knowledge, is the lower, sofia wisdom, the higher stage. Knowledge may issue in self - conceit. It is wisdom that builds up the man (<a href='B:530 8:1'>1Co 8:1</a> ). As attributes of God, the distinction appears to be between general and special : the wisdom of God ruling everything in the best way for the best end; the knowledge of God, His wisdom as it contemplates the relations of things, and adopts means and methods. The wisdom forms the plan; the knowledge knows the ways of carrying it out. 60 Past finding out [&#945; &#957; &#949; &#958; &#953; &#967; &#957; &#953; &#945; &#963; &#964; &#959; &#953;]. Only here and <a href='B:560 3:8'>Eph 3:8</a>. Appropriate to ways or paths. Lit., which cannot be tracked.


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Who hath known, etc. From <a href='B:290 40:13'>Isa 40:13</a>. Heb., Who hath measured the Spirit? Though measured may be rendered tried, proved, regulated. Compare the same citation in <a href='B:530 2:16'>1Co 2:16</a>. This is the only passage in the Septuagint where ruach spirit is translated by nouv mind. Known [&#949; &#947; &#957; &#969;] may refer to God's gnwsiv knowledge and ways in ver. 33; counselor to His wisdom and judgments. No one has counseled with Him in forming His decisions.


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Who hath first given, etc. From <a href='B:220 41:3'>Job 41:3</a>. Heb., Who has been beforehand with me that I should repay him? Paul here follows the Aramaic translation. The Septuagint is : Who shall resist me and abide ?


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Of - through - to [&#949; &#958; - &#948; &#953; &#945; - &#949; &#953; &#962;]. Of, proceeding from as the source : through, by means of, as maintainer, preserver, ruler : to or unto, He is the point to which all tends. All men and things are for His glory (<a href='B:530 14:28'>1Co 14:28</a> ). Alford styles this doxology "the sublimest apostrophe existing even in the pages of inspiration itself."<p/>NOTE<p/>PAUL'S ARGUMENT IN <a href='B:520 9:10'>Rom 9:10</a> AND 11<p/>These chapters, as they are the most difficult of Paul's writings, have been most misunderstood and misapplied. Their most dangerous perversion is that which draws from them the doctrine of God's arbitrary predestination of individuals to eternal life or eternal perdition.<p/>It can be shown that such is not the intent of these chapters. They do not discuss the doctrine of individual election and reprobation with reference to eternal destiny. The treatment of this question is subordinate to a different purpose, and is not, as it is not intended to be, exhaustive. At the time when the epistle was written, this question was not agitating the Church at large nor the Roman church in particular. Had this been the case, we may be sure, from the analogy of other epistles of Paul, that he would have treated it specifically, as he does the doctrine of justification by faith, in this epistle, and the questions of idol - meats and the resurrection in first Corinthians.<p/>Such a discussion would not have been germane to the design of this epistle, which was to unfold the Christian doctrine of justification by faith, as against the Jewish doctrine of justification by works.<p/>The great question which was then agitating the Church was the relation of Judaism to Christianity. Paul declared that Christianity had superseded Judaism. The Jew maintained, either, that the Messiah had not come in the person of Jesus Christ, and that Christianity was therefore an imposture, or that, admitting Jesus to be the Messiah, He had come to maintain the law and the institutions of Judaism : that, therefore, entrance into the messianic kingdom was possible only through the gate of Judaism; and that the true Christian must remain constant to all the ordinances and commandments of the law of Moses.<p/>According to the Jewish idea, all Gentiles were excluded from the kingdom of God unless they should enter it as Jewish proselytes. Paul himself, before his conversion, had undertaken to stamp out Christianity as heresy, verily thinking that he "ought to do many things contrary to the name of Jesus of Nazareth" (<a href='B:510 26:9'>Act 26:9</a> ). Hence the Jew "compassed sea and land to make one proselyte" (<a href='B:470 23:15'>Mat 23:15</a> ). Every Gentile who should resist the conquest of the world by Israel would be destroyed by Messiah. The Jew had no doubts as to the absoluteness of the divine sovereignty, since its fancied application flattered his self - complacency and national pride. All Jews were elect, and all others were reprobate. Paul's proclamation of Messianic privilege to the Gentiles did, perhaps, quite as much to evoke Jewish hatred against himself, as his allegiance to the Jesus whom the Jews had crucified as a malefactor.<p/>The discussion in these three chapters fits perfectly into this question, It is aimed at the Jews ' national and religious conceit. It is designed to show them that, notwithstanding their claim to be God's elect people, the great mass of their nation has been justly rejected by God; and further, that God's elective purpose includes the Gentiles. Hence, while maintaining the truth of divine sovereignty in the strongest and most positive manner, it treats it on a grander scale, and brings it to bear against the very elect themselves.<p/>WHAT IS THE PLACE OF THESE CHAPTERS IN THE ORDER OF THE ARGUMENT?<p/>Early in the discussion, Paul had asserted that the messianic salvation had been decreed to the Jew first (i. 16; <a href='B:520 2:10'>Rom 2:10</a>; compare <a href='B:500 1:11'>Joh 1:11</a> ). In the face of this stood the fact that the Jewish people generally had rejected the offer of God in Christ. Paul himself, after offering the Gospel to the Jews at Antioch in Pisidia, had said : "It was necessary that the word of God should first have been spoken to you; but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles" (<a href='B:510 13:46'>Act 13:46</a>; compare <a href='B:510 18:6'>Act 18:6</a> ). The Jew had fallen under the judgment of God (<a href='B:520 2:1'>Rom 2:1</a>; <a href='B:520 2:2'>Rom 2:2</a> ). Resting in the law, making his boast of God, claiming to be a guide of the blind, a light of them which are in darkness, an instructor of the foolish, and having the form of knowledge and of the truth in the law, he had made him self a scandal in the eyes of the Gentiles by his notorious depravity, and had proved himself to be not a Jew, since his circumcision was not of the heart (<a href='B:520 2:17-29'>Rom 2:17-29</a> ) Notwithstanding these facts, the Jew claimed that because he was a Jew God could not reject him consistently with His own election and covenant promise. If the Gospel were true, and Jesus really the Messiah, the promises made to the Jewish people, who rejected the Messiah, were nullified. Or, if the election of God held, Israel was and forever remained the people of God, in which case the Gospel was false, and Jesus an impostor. "Thus the dilemma seemed to be : either to affirm God's faithfulness to His own election and deny the Gospel, or to affirm the Gospel, but give the lie to the divine election and faithfulness." (Godet.) Paul must face this problem. It lies in the straight line of his argument. Hints of it have already appeared in <a href='B:520 3:1'>Rom 3:1</a> sqq; <a href='B:520 4:1'>Rom 4:1</a>. The discussion necessarily involves the truth of the divine sovereignty and election. In studying Paul's treatment of this question, mistake and misconstruction are easy, because the truths of divine sovereignty and electiv


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I beseech [&#960; &#945; &#961; &#945; &#954; &#945; &#955; &#969;]. See on consolation, <a href='B:490 6:24'>Luk 6:24</a>.<p/>By the mercies [&#948; &#953; &#945; &#964; &#969; &#957; &#959; &#953; &#954; &#964; &#953; &#961; &#956; &#969; &#957;]. By, not as an adjuration, but as presenting the motive for obedience. I use the compassion of God to move you to present, etc.<p/>Present. See on ch. <a href='B:520 6:13'>Rom 6:13</a>. It is the technical term for presenting the Levitical victims and offerings. See <a href='B:490 2:22'>Luk 2:22</a>. In the Levitical sacrifices the offerer placed his offering so as to face the Most Holy Place, thus bringing it before the Lord.<p/>Bodies. Literally, but regarded as the outward organ of the will. So, expressly, <a href='B:520 6:13'>Rom 6:13</a>; <a href='B:520 6:19'>Rom 6:19</a>; <a href='B:540 5:10'>2Co 5:10</a>. Compare <a href='B:520 7:5'>Rom 7:5</a>; <a href='B:520 7:23'>Rom 7:23</a>. Hence the exhortation to glorify God in the body (<a href='B:530 6:20'>1Co 6:20</a>; compare <a href='B:570 1:20'>Phi 1:20</a>; <a href='B:540 4:10'>2Co 4:10</a> ). So the body is called the body of sin (<a href='B:520 6:6'>Rom 6:6</a>; compare <a href='B:580 2:11'>Col 2:11</a> ). In later Greek usage slaves were called swmata bodies. See <a href='B:730 18:13'>Rev 18:13</a>.<p/>A living sacrifice [&#952; &#965; &#963; &#953; &#945; &#957; &#950; &#969; &#963; &#945; &#957;]. Living, in contrast with the slain Levitical offerings. Compare ch. 6 8, 11. "How can the body become a sacrifice ? Let the eye look on no evil, and it is a sacrifice. Let the tongue utter nothing base, and it is an offering. Let the hand work no sin, and it is a holocaust. But more, this suffices not, but besides we must actively exert ourselves for good; the hand giving alms, the mouth blessing them that curse us, the ear ever at leisure for listening to God" (Chrysostom). Acceptable [&#949; &#965; &#945; &#961; &#949; &#963; &#964; &#959; &#957;]. Lit., well - pleasing.<p/>Which is your reasonable service [&#964; &#951; &#957; &#955; &#959; &#947; &#953; &#954; &#951; &#957; &#955; &#945; &#964; &#961; &#949; &#953; &#945; &#957;]. Explaining the whole previous clause. Service, see on ch. <a href='B:520 9:4'>Rom 9:4</a>. The special word for the service rendered by the Israelites as the peculiar people of God is very significant here. Reasonable, not in the popular sense of the term, as a thing befitting or proper, but rational, as distinguished from merely external or material. Hence nearly equivalent to spiritual. So Rev., in margin. It is in harmony with the highest reason.


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Conformed - transformed [&#963; &#965; &#963; &#967; &#951; &#956; &#945; &#964; &#953; &#950; &#949; &#963; &#952; &#949; - &#956; &#949; &#964; &#945; &#956; &#959; &#961; &#966; &#959; &#965; &#963; &#952; &#949;].<p/>See on was transfigured, <a href='B:470 17:2'>Mat 17:2</a>. For conformed to, Rev., correctly, fashioned according to.<p/>Mind [&#957; &#959; &#959; &#962;]. See on ch. <a href='B:520 7:23'>Rom 7:23</a>. Agreeing with reasonable service. That good and acceptable and perfect will. Better to render the three adjectives as appositional. "May prove what is the will of God, what is good," etc. The other rendering compels us to take well - pleasing in the sense of agreeable to men.


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Not to think, etc. The play upon fronein to think and its compounds is very noticeable. " Not to be high - minded (hyperphronein) above what he ought to be minded (phronein), but to be minded (phronein) unto the being sober - minded (sophronein). See on <a href='B:670 4:7'>1Pe 4:7</a>.<p/>The measure of faith [&#956; &#949; &#964; &#961; &#959; &#957; &#960; &#953; &#963; &#964; &#949; &#969; &#962;]. An expression which it is not easy to define accurately. It is to be noted : 1. That the point of the passage is a warning against an undue self - estimate, and a corresponding exhortation to estimate one's self with discrimination and sober judgment. 
<a href='B:520 12'>Rom 12:0</a><p/>:2That Paul has a standard by which self - estimate is to be regulated. This is expressed by wJv as, according as. 3. That this scale or measure is different in different persons, so that the line between conceit and sober thinking is not the same for all. This is expressed by ejmerisen hath imparted, distributed, and eJkastw to each one. 4. The character of this measure or standard is determined by faith. It must be observed that the general exhortation to a proper self - estimate is shaped by, and foreshadows, the subsequent words respecting differences of gifts. It was at this point that the tendency to self - conceit and spiritual arrogance would develop itself. Hence the precise definition of faith here will be affected by its relation to the differing gifts in ver. 6. Its meaning, therefore, must not be strictly limited to the conception of justifying faith in Christ, though that conception includes and is really the basis of every wider conception. It is faith as the condition of the powers and offices of believers, faith regarded as spiritual insight, which, according to its degree, qualifies a man to be a prophet, a teacher, a minister, etc.; faith in its relation to character, as the only principle which develops a man's true character, and which, therefore, is the determining principle of the renewed man's tendencies, whether they lead him to meditation and research, or to practical activity. As faith is the sphere and subjective condition of the powers and functions of believers, so it furnishes a test or regulative standard of their respective endowments and functions. Thus the measure applied is distinctively a measure of faith. With faith the believer receives a power of discernment as to the actual limitations of his gifts. Faith, in introducing him into God's kingdom, introduces him to new standards of measurement, according to which he accurately determines the nature and extent of his powers, and so does not think of himself too highly. This measure is different in different individuals, but in every case faith is the determining element of the measure. Paul, then, does not mean precisely to say that a man is to think more or less soberly of himself according to the quantity of faith which he has, though that is true as a fact; but that sound and correct views as to the character and extent of spiritual gifts and functions are fixed by a measure, the determining element of which, in each particular case, is faith.


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Being many [&#959; &#953; &#960; &#959; &#955; &#955; &#959; &#953;]. Lit., the many. Rev., better, who are many. Every one [&#964; &#959; &#948; &#949; &#954; &#945; &#952; &#949; &#953; &#962;]. The literal phrase can only be rendered awkwardly : and as to what is true according to one; i e., individually, severally. Compare, for a similar phrase, <a href='B:480 14:19'>Mar 14:19</a>; <a href='B:500 8:9'>Joh 8:9</a>.


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Prophecy. See on prophet, <a href='B:490 7:26'>Luk 7:26</a>. In the New Testament, as in the Old, the prominent idea is not prediction, but the inspired delivery of warning, exhortation, instruction, judging, and making manifest the secrets of the heart. See <a href='B:530 14:3'>1Co 14:3</a>; <a href='B:530 14:24'>1Co 14:24</a>; <a href='B:530 14:25'>1Co 14:25</a>. The New - Testament prophets are distinguished from teachers, by speaking under direct divine inspiration.<p/>Let us prophesy. Not in the Greek.<p/>According to the proportion of faith [&#954; &#945; &#964; &#945; &#964; &#951; &#957; &#945; &#957; &#945; &#955; &#959; &#947; &#953; &#945; &#957; &#964; &#951; &#962; &#960; &#953; &#963; &#964; &#949; &#969; &#962;]. Analogia proportion, occurs only here in the New Testament. In classical Greek it is used as a mathematical term. Thus Plato : "The fairest bond is that which most completely fuses and is fused into the things which are bound; and proportion [&#945; &#957; &#945; &#955; &#959; &#947; &#953; &#945;] is best adapted to effect such a fusion" (" Timaeus, "31)." Out of such elements, which are in number four, the body of the world was created in harmony and proportion "(" Timaeus," 32). Compare "Politicus," 257 The phrase here is related to the measure of faith (ver. 3). It signifies, according to the proportion defined by faith. The meaning is not the technical meaning expressed by the theological phrase analogy of faith, sometimes called analogy of scripture, i e., the correspondence of the several parts of divine revelation in one consistent whole. This would require hJ pistiv the faith, to be taken as the objective rule of faith, or system of doctrine (see on <a href='B:510 6:7'>Act 6:7</a> ), and is not in harmony with ver. 3, nor with according to the grace given. Those who prophesy are to interpret the divine revelation "according to the strength, clearness, fervor, and other qualities of the faith bestowed upon them; so that the character and mode of their speaking is conformed to the rules and limits which are implied in the proportion of their individual degree of faith" (Meyer).


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Ministering [&#948; &#953; &#945; &#954; &#959; &#957; &#953; &#945;]. Let us wait on is supplied. Lit., or ministry in our ministry. The word appears in the New Testament always in connection with the service of the Christian Church, except <a href='B:490 10:40'>Luk 10:40</a>, of Martha's serving; <a href='B:650 1:14'>Heb 1:14</a>, of the ministry of angels, and <a href='B:540 3:7'>2Co 3:7</a>, of the ministry of Moses. Within this limit it is used, 1. Of service in general, including all forms of christian ministration tending to the good of the christian body (<a href='B:530 12:5'>1Co 12:5</a>; <a href='B:560 4:13'>Eph 4:13</a>; <a href='B:620 4:11'>2Ti 4:11</a> ). Hence, 2. Of the apostolic office and its administration; (a) generally (<a href='B:510 20:24'>Act 20:24</a>; <a href='B:540 4:1'>2Co 4:1</a>; <a href='B:610 1:12'>1Ti 1:12</a> ); or (b) defined as a ministry of reconciliation, of the word, of the Spirit, of righteousness (<a href='B:540 5:18'>2Co 5:18</a>; <a href='B:510 6:4'>Act 6:4</a>; <a href='B:540 3:8'>2Co 3:8</a>; <a href='B:540 3:9'>2Co 3:9</a> ). It is not used of the specific office of a deacon; but the kindred word diakonov occurs in that sense (<a href='B:570 1:1'>Phi 1:1</a>; <a href='B:610 3:8'>1Ti 3:8</a>; <a href='B:610 3:12'>1Ti 3:12</a> ). As the word is employed in connection with both the higher and lower ministrations in the Church (see <a href='B:510 6:1'>Act 6:1</a>; <a href='B:510 6:4'>Act 6:4</a> ), it is difficult to fix its precise meaning here; yet as it is distinguished here from prophecy, exhortation, and teaching, it may refer to some more practical, and, possibly, minor form of ministry. Moule says : "Almost any work other than that of inspired utterance or miracle - working may be included in it here." So Godet : "An activity of a practical nature exerted in action, not in word." Some limit it to the office of deacon.<p/>Teaching. Aimed at the understanding.


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Exhortation. Aimed at the heart and will. See on consolation, <a href='B:490 6:24'>Luk 6:24</a>. Compare <a href='B:530 14:3'>1Co 14:3</a>; <a href='B:510 4:36'>Act 4:36</a>, where Rev. gives son of exhortation.<p/>He that giveth [&#959; &#956; &#949; &#964; &#945; &#948; &#953; &#948; &#959; &#965; &#962;]. Earthly possessions. The preposition meta indicates sharing with. He that imparteth. Compare <a href='B:560 4:28'>Eph 4:28</a>; <a href='B:490 3:11'>Luk 3:11</a>.<p/>Simplicity [&#945; &#960; &#955; &#959; &#964; &#951; &#964; &#953;]. See on single, <a href='B:470 6:22'>Mat 6:22</a>, and compare <a href='B:660 1:5'>Jas 1:5</a>, where it is said that God gives aJplwv simply. See note there. In <a href='B:540 8:2'>2Co 8:2</a>; <a href='B:540 9:11'>2Co 9:11</a>; <a href='B:540 9:13'>2Co 9:13</a>, the A. V. gives liberality; and in <a href='B:660 1:5'>Jas 1:5</a>, liberally. Rev. accepts this in the last - named passage, but gives singleness in margin. In all the others liberality is, at best, very doubtful. The sense is unusual, and the rendering simplicity or singleness is defensible in all the passages.<p/>He that ruleth [&#959; &#960; &#961; &#959; &#953; &#963; &#964; &#945; &#956; &#949; &#957; &#959; &#962;]. Lit., he that is placed in front. The reference is to any position involving superintendence. No special ecclesiastical office is meant. Compare <a href='B:630 3:8'>Tit 3:8</a>, to maintain good works; the idea of presiding over running into that of carrying on or practicing. See note there. Compare also prostativ succorer, <a href='B:520 16:2'>Rom 16:2</a>, and see note.<p/>With diligence [&#949; &#957; &#963; &#960; &#959; &#965; &#948; &#951;]. See on <a href='B:720 1:3'>Jud 1:3</a>. In <a href='B:480 6:25'>Mar 6:25</a>; <a href='B:490 1:39'>Luk 1:39</a>, it is rendered haste. In <a href='B:540 7:11'>2Co 7:11</a>, carefulness (Rev., earnest care). In <a href='B:540 7:12'>2Co 7:12</a>, care (Rev., earnest care). In <a href='B:540 8:8'>2Co 8:8</a>, forwardness (Rev., earnestness). In <a href='B:540 8:16'>2Co 8:16</a>, earnest care. With cheerfulness [&#949; &#957; &#953; &#955; &#945; &#961; &#959; &#964; &#951; &#964; &#953;]. Only here in the New Testament. It reappears in the Latin hilaritas; English, hilarity, exhilarate. "The joyful eagerness, the amiable grace, the affability going the length of gayety, which make the visitor a sunbeam penetrating into the sick - chamber, and to the heart of the afflicted."


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Love [&#951; &#945; &#947; &#945; &#960; &#951;]. The article has the force of your. See on loveth, <a href='B:500 5:20'>Joh 5:20</a>.<p/>Without dissimulation [&#945; &#957; &#965; &#960; &#959; &#954; &#961; &#953; &#964; &#959; &#962;]. Rev., without hypocrisy. See on hypocrites, <a href='B:470 23:13'>Mat 23:13</a>.<p/>Abhor [&#945; &#960; &#959; &#963; &#964; &#965; &#947; &#959; &#965; &#957; &#964; &#949; &#962;]. Lit., abhorring. The only simple verb for hate in the New Testament is misew. Stugew, quite frequent in the classics, does not occur except in this compound, which is found only here. The kindred adjective stughtov hateful, is found <a href='B:610 3:3'>1Ti 3:3</a>. The original distinction between misew and stugew is that the former denotes concealed and cherished hatred, and the latter hatred expressed. The preposition ajpo away from, may either denote separation or be merely intensive. An intense sentiment is meant : loathing.<p/>Cleave [&#954; &#959; &#955; &#955; &#969; &#956; &#949; &#957; &#959; &#953;]. See on joined himself, <a href='B:490 14:15'>Luk 14:15</a>. Compare <a href='B:510 17:34'>Act 17:34</a>; <a href='B:530 6:16'>1Co 6:16</a>.


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Be kindly affectioned [&#966; &#953; &#955; &#959; &#963; &#964; &#959; &#961; &#947; &#959; &#953;]. Only here in the New Testament. From stergw to love, which denotes peculiarly a natural affection, a sentiment innate and peculiar to men as men, as distinguished from the love of desire, called out by circumstance. Hence of the natural love of kindred, of people and king (the relation being regarded as founded in nature), of a tutelary God for a people. The word here represents Christians as bound by a family tie. It is intended to define more specifically the character of filadelfia brotherly love, which follows, so that the exhortation is "love the brethren in the faith as though they were brethren in blood" (Farrar). Rev., be tenderly affectioned; but the A. V., in the word kindly gives the real sense, since kind is originally kinned; and kindly affectioned is having the affection of kindred.<p/>In honor preferring one another [&#964; &#951; &#964; &#953; &#956; &#951; &#945; &#955; &#955; &#951; &#955; &#959; &#965; &#962; &#960; &#961; &#959; &#951; &#947; &#959; &#965; &#956; &#949; &#957; &#959; &#953;]. The verb occurs only here. It means to go before as a guide. Honor is the honor due from each to all. Compare <a href='B:570 2:3'>Phi 2:3</a>; <a href='B:670 2:17'>1Pe 2:17</a>; <a href='B:670 5:5'>1Pe 5:5</a>. Hence, leading the way in showing the honor that is due. Others render antcipating and excelling.


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Slothful [&#959; &#954; &#957; &#951; &#961; &#959; &#953;]. From ojknew to delay.<p/>In business [&#964; &#951; &#963; &#960; &#959; &#965; &#948; &#951;]. Wrong. Render, as Rev., in diligence; see on ver. 8. Luther, "in regard to zeal be not lazy."<p/>Fervent [&#950; &#949; &#959; &#957; &#964; &#949; &#962;]. See on <a href='B:510 18:25'>Act 18:25</a>.<p/>The Lord [&#964; &#969; &#954; &#965; &#961; &#953; &#969;]. Some texts read kairw the time or opportunity, but the best authorities give Lord.


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Continuing instant [&#960; &#961; &#959; &#963; &#954; &#945; &#961; &#964; &#949; &#961; &#959; &#965; &#957; &#964; &#949; &#962;]. Compare <a href='B:510 1:4'>Act 1:4</a>; <a href='B:510 6:4'>Act 6:4</a>. Rev., steadfastly for instant, which has lost its original sense of urgent (Latin, instare to press upon). Thus Latimer : "I preached at the instant request of a curate." Compare A. V., <a href='B:490 7:4'>Luk 7:4</a>; <a href='B:510 26:7'>Act 26:7</a>.


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Distributing [&#954; &#959; &#953; &#957; &#969; &#957; &#959; &#965; &#957; &#964; &#949; &#962;]. Rev., communicating to. The meaning is sharing in the necessities; taking part in them as one's own. So <a href='B:520 14:27'>Rom 14:27</a>; <a href='B:610 5:22'>1Ti 5:22</a>; <a href='B:700 1:11'>2Jn 1:11</a>; <a href='B:650 2:14'>Heb 2:14</a>; <a href='B:670 4:13'>1Pe 4:13</a>. See on partners, <a href='B:490 5:10'>Luk 5:10</a>; fellowship, <a href='B:510 2:42'>Act 2:42</a>; <a href='B:690 1:3'>1Jn 1:3</a>; <a href='B:700 1:11'>2Jn 1:11</a>. Given to hospitality [&#966; &#953; &#955; &#959; &#958; &#949; &#957; &#953; &#945; &#957; &#948; &#953; &#969; &#954; &#959; &#957; &#964; &#949; &#962;]. Lit., pursuing hospitality. For a similar use of the verb compare <a href='B:530 14:1'>1Co 14:1</a>; <a href='B:590 5:15'>1Th 5:15</a>; <a href='B:650 12:14'>Heb 12:14</a>; <a href='B:670 3:11'>1Pe 3:11</a>. A necessary injunction when so many Christians were banished and persecuted. The verb indicates not only that hospitality is to be furnished when sought, but that Christians are to seek opportunities of exercising it.


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Bless [&#949; &#965; &#955; &#959; &#947; &#949; &#953; &#964; &#949;]. See on blessed, <a href='B:670 1:3'>1Pe 1:3</a>.<p/>Them that persecute [&#964; &#959; &#965; &#962; &#948; &#953; &#969; &#954; &#959; &#957; &#964; &#945; &#962;]. See on <a href='B:500 5:16'>Joh 5:16</a>. It has been suggested that the verb pursuing in ver. 13 may have suggested the persecutors here. Pursue hospitality toward the brethren as the wicked pursue them.<p/>Curse not. Plutarch relates that when a decree was issued that Alcibiades should be solemnly cursed by all the priests and priestesses, one of the latter declared that her holy office obliged her to make prayers, but not execrations (" Alcibiades ").


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Condescend to men of low estate [&#964; &#959; &#953; &#962; &#964; &#945; &#960; &#949; &#953; &#957; &#959; &#953; &#962; &#963; &#965; &#957; &#945; &#960; &#945; &#947; &#959; &#956; &#949; &#957; &#959; &#953;]. Rev., to things that are lowly. Toiv tapeinoiv to the lowly may mean either lowly men or lowly things. The verb literally means being carried off along with; hence yielding or submitting to, and so condescending. Compare <a href='B:550 2:13'>Gal 2:13</a>, and see on <a href='B:680 3:17'>2Pe 3:17</a>, in which passages it has a bad sense from the context. According to the original sense, the meaning will be, being led away with lowly things or people; i e. being drawn into sympathy with them. Farrar suggests letting the lowly lead you by the hand. Meyer, who maintains the neuter, explains : "The lowly things ought to have for the Christian a force of attraction, in virtue of which he yields himself to fellowship with them, and allows himself to be guided by them in the determination of his conduct. Thus Paul felt himself compelled to enter into humble situations." On the other hand, Godet, maintaining the masculine, says : "The reference is to the most indigent and ignorant and least influential in the Church. It is to them the believer ought to feel most drawn. The antipathy felt by the apostle to every sort of spiritual aristocracy, to every caste - distinction within the Church, breaks out again in the last word." Condescend is a feeble and inferential rendering, open to construction in a patronizing sense; yet it is not easy to furnish a better in a single word. 65 The idea, then, fully expressed is, "set not your mind on lofty things, but be borne away [&#945; &#960; &#959;] from these by the current of your Christian sympathy along with [&#963; &#965; &#957;] things which are humble."<p/>In your own conceits [&#960; &#945; &#961; &#949; &#945; &#965; &#964; &#959; &#953; &#962;]. Lit., with yourselves; in your own opinion. See ch. <a href='B:520 11:25'>Rom 11:25</a>, and compare <a href='B:510 26:8'>Act 26:8</a>, "incredible with you," i e., in your judgment.


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Provide [&#960; &#961; &#959; &#957; &#959; &#959; &#965; &#956; &#949; &#957; &#959; &#953;]. The A. V. uses provide in its earlier and more literal meaning of taking thought in advance. This has been mostly merged in the later meaning of furnish, so that the translation conveys the sense of providing honestly for ourselves and our families. Better, as Rev., take thought for. 66 The citation is from <a href='B:240 3:4'>Pro 3:4</a>, and varies from both Hebrew and Septuagint. Hebrew : And thou shalt find favor and good understanding in the eyes of God and man. Septuagint : And thou shalt find favor and devise excellent things in the sight of the Lord and of men. Compare <a href='B:540 8:21'>2Co 8:21</a>. Construe in the sight of all men with the verb, not with honorable. Men's estimate of what is honorable is not the standard.


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If it be possible. Not if you can, but if others will allow. The phrase is explained by as much as lieth in you [&#964; &#959; &#949; &#958; &#965; &#956; &#969; &#957;], lit., as to that which proceeds from you, or depends on you. "All your part is to be peace" (Alford).


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Give place unto wrath [&#948; &#959; &#964; &#949; &#964; &#959; &#960; &#959; &#957; &#964; &#951; &#959; &#961; &#947; &#951;]. Wrath has the article : the wrath, referring to the divine wrath. Give place is give room for it to work. Do not get in its way, as you will do by taking vengeance into your own hands. Hence as Rev., in margin, and American Rev., in text, give place unto the wrath of God.<p/>Vengeance is mine [&#949; &#956; &#959; &#953; &#949; &#954; &#948; &#953; &#954; &#951; &#963; &#953; &#962;]. Lit., unto Me is vengeance. The Rev. brings out better the force of the original : Vengeance belongeth unto Me. The quotation is from <a href='B:50 32:35'>Deu 32:35</a>. Hebrew, To me belongs vengeance and requital. Septuagint, In the day of vengeance I will requite. The antithesis between vengeance by God and by men is not found in Deuteronomy. Compare <a href='B:650 10:30'>Heb 10:30</a>. Dante, listening to Peter Damiano, who describes the abuses of the Church, hears a great cry.<p/>Beatrice says :<p/>"The cry has startled thee so much, In which, if thou hadst understood its prayers, Already would be known to thee the vengeance Which thou shalt look upon before thou diest. The sword above here smiteth not in haste, Nor tardily, howe'er it seem to him Who, fearing or desiring, waits for it." " Paradiso, " 22, 12 - 18.<p/>Compare Plato : Socrates, "And what of doing evil in return for evil, which is the morality of the many - is that just or not? Crito, Not just. Socrates, For doing evil to another is the same as injuring him? Crito, Very true. Socrates, Then we ought not to retaliate or render evil for evil to any one, whatever evil we may have suffered from him.... This opinion has never been held, and never will be held by any considerable number of persons" (" Crito, "49). Epictetus, being asked how a man could injure his enemy, replied," By living the best life himself. " The idea of personal vindictiveness must be eliminated from the word here. It is rather full meting out of justice to all parties.


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Feed [&#968; &#969; &#956; &#953; &#950; &#949;]. See on sop, <a href='B:500 13:26'>Joh 13:26</a>. The citation from <a href='B:240 25:21'>Pro 25:21</a>; <a href='B:240 25:22'>Pro 25:22</a>, closely follows both Hebrew and Septuagint.<p/>Shalt heap [&#963; &#969; &#961; &#949; &#965; &#963; &#949; &#953; &#962;]. Only here and <a href='B:620 3:6'>2Ti 3:6</a>.<p/>Coals of fire. Many explain : The memory of the wrong awakened in your enemy by your kindness, shall sting him with penitence. This, however, might be open to the objection that the enemy's pain might gratify the instinct of revenge. Perhaps it is better to take it, that kindness is as effectual as coals of fire. Among the Arabs and Hebrews the figure of "coals of fire" is common as a symbol of divine punishment (<a href='B:230 18:13'>Psa 18:13</a> ). "The Arabians call things which cause very acute mental pain, burning coals of the heart and fire in the liver" (Thayer, "Lexicon "). Thomas De Quincey, referring to an author who calls this" a fiendish idea, "says :" I acknowledge that to myself, in one part of my boyhood, it did seem a refinement of malice. My subtilizing habits, however, even in those days, soon suggested to me that this aggravation of guilt in the object of our forgiveness was not held out as the motive to the forgiveness, but as the result of it; secondly, that perhaps no aggravation of his guilt was the point contemplated, but the salutary stinging into life of his remorse hitherto sleeping " (" Essays on the Poets "). :<a href='B:520 13'>Rom 13:0</a><p/>CHAPTER XIII<p/>On the circumstances which are supposed to have called out the first part of this chapter, see Farrarr, "Life and Work of Paul," 2, 260 sqq.


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Every soul. Every man. See on ch. <a href='B:520 11:3'>Rom 11:3</a>.<p/>Higher powers [&#949; &#958; &#959; &#965; &#963; &#953; &#945; &#953; &#962; &#965; &#960; &#949; &#961; &#949; &#967; &#959; &#965; &#963; &#945; &#953; &#962;]. Lit., authorities which have themselves over. See on <a href='B:480 2:10'>Mar 2:10</a>; <a href='B:500 1:12'>Joh 1:12</a>.<p/>The powers that be [&#945; &#953; &#948; &#949; &#959; &#965; &#963; &#945; &#953;]. Lit., the existing. Powers is not in the text, and is supplied from the preceding clause.<p/>Are ordained [&#964; &#949; &#964; &#945; &#947; &#956; &#949; &#957; &#945; &#953; &#949; &#953; &#963; &#953; &#957;]. Perfect tense : Have been ordained, and the ordinance remains in force. See on set under authority, <a href='B:490 7:8'>Luk 7:8</a>.


