Gnomon of the New Testament

A LGO MA

DIOCESAN

CLERICAL

LI BRARY.

FRQM THE LIBR^Y OF

COLLEGE

TOR^TO

GNOMON

THE NEW TESTAMENT

JOHN ALBERT BENGEL.

NOW FIRST TRANSLATED INTO ENGLISH.

ORIGINAL NOTES EXPLANATORY AND ILLUSTRATIVE,

REVISED AND EDITED BY

REV, ANDREW R, FATJSSET, M.A,,

(IF TRINITT COLLEGE, DUI1L1N.

VOL. III.

"TO GIVE sunTii.TV TO THE SIMPLE, TO THE YOUNG MAN KNOWLEDGE AND DIS
CRETION. A WISE MAN WILL IIKAR, AND WILL INCREASE LEARNING; AND A MAN OF
UNDERSTANDING SHALL ATTAIN UNTO WISE COUNSELS." — PROV. I. 4,5.

EDINBURGH:
T. & T. CLARK, 38, GEORGE STREET.

jrncccLvn.

3

140391
JAN 2 2 1993

GNOMON

THE NEW TESTAMENT

JOHN ALBERT MNGEL.

TO THE EDITION ORIGINALLY niioroiIT OI'T KY IITJ? SOX,

M. EKXEST BEXGEL;

AXD SmSEQl-KXTLY COMPLETED I!Y

J, 0, F, STEUDEL,

WITH rOKRF.rTIOXS AXD ADDITTOXS FROM THE ED. SECTXDA OP 17"'J.

VOLUME III.

CONTAINING THE COMMENTAKY ON TFIE ROMANS,
I. CORINTHIANS, AND II. CORINTHIANS, TRANSLATED BY

REV, JAMES BRYCE, M.A.

EDINBURGH:
T. & T. CLARK, 38, GEORGE STREET.

MDCCCLVTI,

MUHHAV AND lilB3, PR1NTF.RS, EDWnUROH.

ANNOTATIONS

PAUL'S EPISTLE TO THE ROMANS.

CHAPTER I.
1. riaSXo?, PAUL. The bemnning of the Epistle, the inscription.1

' O cj 1 J i

The Scriptures of the New Testament, as compared with the
books of the Old Testament, have the epistolary form ; and in
those, not merely what, has been written by Paul, Peter, James,
and Jude, but also both the treatises of Luke, and all the writ
ings of John. Nay, it is of more consequence, that the Lord
Jesus Christ Himself wrote seven letters in His own name, by
the hand of John (Rev. ii. and iii.) ; and the whole Apocalypse
is equivalent to an epistle written by Himself. Epistles were
usually sent, not to slaves, but to free men, and to those espe
cially who had been emancipated ; and the epistolary style of
writing is better suited, than any other, for extending, as widely
as possible, the kingdom of God, and for the most abundant
edification of the souls of men. Moreover, Paul alone laboured
in this field more than all the other apostles put together ; for

1 [The Address, or Heading. — ED.] The ancient Greeks and Romans
used to put, at the beginning of their letters, those things which now, ac
cording to our mode of Subscription, come under the name of the Address and
previous Salutation, and this generally very brief, as if it were to be said :
Paul wishes health (sends compliments) to the Christians at Rome. But the
apostle expresses those things, from a very large measure of spiritual feeling,
in great exuberance of style, while he chiefly preaches Jesus Christ, and His
gospel, and forcibly declares his evangelical office of Apostle. — V. G.

VOL. III. A

2 ROMANS I. 1.

fourteen of his epistles are extant, of which various is the arrange
ment, various the division. He wrote one to the Hebrews, with
out prefixing his name to it; he added his name to the rest;
and these were partly addressed to churches, partly to indivi
duals ; and in the present day they are arranged in volumes,1 in
such a way as that the one with the greatest number of verses is
put first. But the chronological order is much more worthy of
consideration, of which we have treated in the Ordo temporum,
cap. 6.2 When that matter is settled, both the apostolic history,
and these very epistles, shed a mutual light on one another ; and
we perceive a correspondence of thoughts, and modes of expres
sion, in epistles written at one and the same time, and concern
ing the same state of affairs [as the apostolic histoiy — the Acts —
describes] ; and we also become accoiainted with the spiritual
growth of the apostle. There is one division, which, we think,
ought to be particularly mentioned in this place. Paul wrote in
one way to churches, which had been planted by his own exer
tions, but in a different way to those churches, to which he was
not known by face. The former class of epistles may be com
pared to the discourses, which pastors deliver in the course of
their ordinary ministrations ; the latter class, to the discourses,
which strangers deliver. The former are replete with the kind
ness, or else the severity, of an intimate friend, according as the
state of the respective churches was more or less consistent with
the Gospel ; the latter present the truths of the Gospel as it were
more unmixed, in general statements, and in the abstract ; the
former are more for domestic and daily use, the latter are adapted
to holidays and solemn festivals, — comp. notes on ch. xv. 30.
This epistle to the Romans is mostly of this latter description. —
doij}.o$ Ir,ff(iu Xpiffrtu, servant of Jesus Christ) This commence
ment and the conclusion correspond (xv. 15, etc.) Xpiarou —
Qew, of Christ — of God) Everywhere in the epistles of Paul,
and throughout the New Testament, the contemplation of
God and of Christ is very closely connected ; for example, Gal.
ii. 19, etc. [And it is also our privilege to have the same access
to God in Christ. — V. g.] — xXr,Tog avoffrol.og, a called apostle),
[called to be an apostle. — Eng. vers.] Supply, of Jesus Christ ;

1 i.e., in the collected form — ED. 2 See Life of Bengel, sec. 22.

ROMANS I. 2. 3

for the preceding clause, a servant of Jesus Christ, is now more
particularly explained. It is the duty of an apostle, and of a called
apostle, to write also to the Romans. [The whole icorld is cer
tainly under obligation to such a servant as this. — V. g.] The
other apostles, indeed, had been trained by long intercourse with
Jesus, and at first had been called to be followers and disciples,
and had been afterwards advanced to the apostleship. Paul,
who had been formerly a persecutor, by a call became suddenly
[without the preparatory stage of discipleship] an apostle. So
the Jews were saints [set apart to the Lord] in consequence of
the promise ; the Greeks became saints, merely from their being
called, vcr. 6, etc. There was therefore a special resemblance and
connection between one called to be an apostle, and those whom
he addressed, called to be saints. Paul applies both to himself
and to the Corinthians a similar title (1 Cor. i. 1, 2) ; and that
similarity in the designation of both reminds us of the U-TTOT^USIV,
pattern, or living exhibition [of Christ's grace in Paul himself,
as a sample of what others, who should believe, might expect],
which is spoken of in 1 Tim. i. 10. While Christ is calling a
man, He makes him what lie calls him to be, — comp. ch. iv. 17 ;
and that, too, quickly, Acts ix. 3-15. — apay/<r,aii/o?, separated)
The root, or origin of the term Pharisee, was the same as that
of this word ; but, in this passage Paul intimates, that he was
*i'p< irated by God not only from men, from the Jews, and from
the disciples, but also from teachers. Thei'e was a separation
in one sense before (Gal. i. 15), and another after his call (Acts
xiii. 2) ; and he refers to this very' separation in the passage before
us. — s<: tva.yyst.iov, to the Gospel) The conjugate verb follows
ver. 2, KpotTv/ysfaaro, He had promised before. The promise was
the Gospel proclaimed [announced beforehand], the Gospel is
the promise fulfilled, Acts xiii. 32. God promised the Gospel,
that is, He comprehended it in the promise. The promise was
not merely a promise of the Gospel, but was the Gospel itself.1

2. "o, which). The copiousness of Paul's style shows itself
in the very inscriptions : and we must, therefore, watchfully
observe the thread of the parentheses. \_God promised that He
would not only display His grace in the Son, but also that He

1 i.e., in germ. — ED.

ROMANS I. 3, 4.

would publish that very fact to the whole world. Listen to it tenth
the most profound attention. — V. g.] — T^oscmyys/Xaro, promised
afore} formerly, often, and solemnly. The truth of the promise,
and the truth of its fulfilment, mutually confirm each other. —
bia TMV Kpoqwruv avr-ou, by His prophets) That which the pro
phets of God have spoken, God has spoken, Luke i. 70 ; Acts
iii. 24. — ypapaic., in the Scriptures) ch. xvi. 26. The prophets
made use of the voice, as well as of writing, in the publication
of their message ; and the voice was likely to have greater
weight in the case of a single people [the Jews], than among
the countries of the whole globe : therefore, the greater weight
in delivering the message, would give an advantage to the voice
over writing : notwithstanding, as much respect is paid to
writing, with a view to posterity, as if there had been no voice.
To such an extent does Scripture prevail over tradition. \_The
believing Romans were, in part, originally Jews, and, in part,
originally Gentiles (exjudaei, Ex-Gentiles), and Paul parti
cularly has regard to the latter, ver. 13. — Y. g.]

3. Tiipi, concerning) The sum and substance of the Gospel
is, concerning the Son of God, Jesus Christ our Lord. An ex
planation is introduced in this passage, as to what this appella
tion, the Son of God, denotes, ver. 3, 4.1 — rw ysvoj&ivou), who ivas
[made Engl. Vers.] born. So Gal. iv. 4. — -/,ara, according to)
The determinative particle, ver. 4 ; ix. 5.

4. ToD opisfevrof u/'oD &so(J, who was definitively marked as [de
clared to be, Engl. Vers.] the Son of God) He uses rot again,
not xal or 8s. When the article is repeated, it forms an

1 JESUS CHRIST is THE SON OF GOD. This is the foundation of all rightful
access, on the part of Jesus Christ, to His Father and His God ; and, in
like manner, of our approach by Him, as our Lord, to His Father and our
Father, to His God and our God, who has delivered us to Him as His pecu
liar property. Even before His humiliation, He was indeed the Son of God ;
but this Sonship was in occultation by His humiliation, and was at length
fully disclosed to us after His resurrection. His justification depends on
these facts, 1 Tim. iii. 16 ; 1 John ii 1 ; and that is the foundation of our
justification, Rom. iv. 25. Hence, in His passion, He placed all His confi
dence in the Father, not on account of His works (for not even did the Son
give first to the Father any thing, which the Father was bound to pay back
to Him), but for this reason, because He was the Son ; and thus He went be
fore us in the way, as the leader and finisher of our faith. Heb. xii. 2. V. g.

ROMANS I. 4. 5

epitasis. [See Append.] In many passages, where both na
tures of the Saviour are mentioned, the Iranian nature is put
first, because the divine was most distinctly proved to all,
only after His resurrection from the dead. [Hence it is, that
it is frequently repeated, He, and not any other. Acts ix. 20,
22, etc. — V. g.] The participle opiffd'svros expresses much more
than afupigpsvog in ver. 1 ; for one, apof>i?erai, out of a number
of other persons, but a person, opiftrai, as the one and only
person, Acts x. 42. In that well-known passage, Ps. ii. 7,
pn [the decree] is the same as opiffpos ; [the decree implying]
that the Father has most determinatefy said, Thou art My Son.
The avodei^ts, the approving of the Son, in regard to men,
follows in the train of this opurfiov. — Acts ii. 22. Paul particu
larly extols the glory of the Son of God, when writing to those
to whom he had been unable to preach it face to face. Comp.
Heb. x. 8, etc., note. — sv dwupti, in (or with) power\ most power
fully, most fully ; as when the sun shines in dwdpei, in his
strength. — Rev. i. 16. — x.ara cmD/xa a'/mawr,;, according to the
spirit of holiness) The word t/np ciy/o;, holy, when the subject
under discussion refers to God, not only denotes that blameless
rectitude in acting, which distinguishes Him, but the God
head itself, or, to speak with greater propriety, the divinity,
or the excellence of the Divine nature. Hence a-/iue-jvr}
has a kind of middle sense between ay/or^a and ayias^ov. —
Comp. Heb. xii. 10, 14. [" His holiness" dyiorr,;; "without
ay/a<r(tt&5 sanctijication, no man shall see the Lord."] So that
there are, as it were, three degrees, sanctijication (sanctificatio),
sanctity (or sanctimony, " sanctimonia,") holiness (sanctitas)
Holiness itself (sanctitas) is ascribed to God the Father, and to
the Son, and to the Holy Ghost. And since the Holy Spirit is
not mentioned in this passage, but the Spirit of holiness (sanctity,
sanctimonioe), we must inquire farther, what that expression,
which is evidently a singular one, denotes. The name Spirit is
expressly, and that too, very often, given to the Holy Spirit;
but God is also said to be a Spirit ; and the Lord, Jesus Christ,
is called Spirit, in antithesis indeed to the letter, 2 Cor. iii. 17.
But in the strict sense, it is of use to compare with the idea here
the fact, that the antithesis flesh and spirit occurs, as in this pas
sage, so rather frequently, in passages speaking of Christ, 1 Tim.

6 ROMANS I. 4.

iii. 16; 1 Pet. iii. 18. And in these passages that is called
Spirit, whatever belongs to Christ, independently of the flesh
[assumed through His descent from David, Luke, i. 35. — V. g.],
although that flesh was pure and holy ; also whatever superior to
flesh belongs to Him, owing to His generation by the Father,
who has sanctified Him, John x. 36 ; in short, the Godhead itself.
For, as in this passage, fles h and spirit, so at chap. ix. b, flesh
and Godhead stand in contradistinction to each other. This
spirit is not called the spirit of holiness (sanctitatis ay/oYjjrog),
which is the peculiar and solemn appellation of the Holy Spirit,
with whom, however, Jesus was most abundantly filled and
anointed, Luke i. 35, iv. 1, 18 ; John iii. 34 ; Acts x. 38 ; but in
this one passage alone, the expression used is the spirit of sanctity
(sanctimoniae ay/wiri^s), in order that there may be at once im
plied the efficacy of that holiness (sanctitatis ay/oV^roj) or divinity,
of which the resurrection of the Saviour was both a necessary
consequence, and which it most powerfully illustrates ; and so,
that spiritual and holy, or divine power of Jesus Christ glorified,
who, however, has still retained the spiritual body. Before the
resurrection, the Spirit was concealed under the flesh ; after the
resurrection the Spirit of sanctity [sanctimonise] entirely con
cealed the flesh, although He did not lay aside the flesh ; but all
that is carnal (which was also without sin), Luke xxiv. 39. In
respect of the former [His state before the resurrection], He once
used frequently to call Himself the Son of Man ; in respect of
the latter [His state after the resurrection ; and the spirit of
sanctity, by which lie rose again], He is celebrated as the Son of
God. His [manifested or] consjnciious state [as presented to
men's view before His resurrection~\ was modified in various ways.
At the day of judgment, His glory as the Son of God shall ap
pear, as also His body in the highest degree glorified. See also
John vi. 63, note. — si* avaffrdoiug viKpuv, by means of the resurrec
tion of the dead} 'Ex not only denotes time, but the connection of
things (for the resurrection of Jesus Christ is at once the source
and the object of our faith, Acts xvii. 31). The verb avigrq/Ai is
also used without a preposition, as in Herodotus, amffrdun; ruv
(3a6puv : therefore, dvdsraaig vtxpZiv might be taken in this passage
for the resurrection from the dead. But it is in reality taken in
a more pregnant sense ; for it is intimated, that the resurrection

KOMANS I. 5. 7

of all is intimately connected with the resurrection of Christ.
Comp. Acts iv. 2, xxiii. 6, xxvi. 23. Artemonius conjectures
that the reading should be e£ dvaffrdgsuc ex. vsxpuv. Part I., cap.
41, p. 214, etc., and this is his construction of the passage: mpt
[ver. 3] t^avaardasbis sx vtxpSiv TO\J viov auroD x.r.X. concerning the re
surrection of His Son from the dead, etc. But, I. There is a
manifest Apposition, concerning His Son, Jesus Christ ; therefore,
the words, which come between parenthetically, are all construed
in an unbroken connection with one another. II. There is an
obvious antithesis: TOT yiwiww EK KATA : TOT dfic^rog —
KATA — EH. — III. uvda-aat;, not e^avdsrae/f, if we are to have
regard to Paul's style, is properly applied to Christ ; but Iga-
avdaraffis to Christians ; Comp. nysipi, i~£'/sptT, 1 Cor. vi. 14. Ar
temonius objects that Christ was even previously the Son of
God, Luke iii. 22 ; John x. 36 ; Acts ii. 22, x. 38. We answer,
Paul does not infer the Sonship itself, but the opie>j.bv, the [decla
ration] definitive marking of the Sonship by the resurrection.
And in support of this point, Chrysostom compares with this the
following passages : John ii. 19, viii. 28 ; Matt. xii. 3'J ; and the
preaching of the apostles follows close upon this bpiepw, Luke
xxiv. 47. Therefore, this mode of mentioning the resur
rection is exceedingly well adapted to tin's introduction, as
Gal. i. 1.

5. A/' ol, by whom), by Jesus Christ our Lord. — sl.dpopiv, ice
have received), we, the other apostles and I. — •/dfiv xai d-roaroU,*/,
grace and the apostolic mission) These two things arc quite
distinct, but very closely connected. Grace, nay, a singular
measure of grace, fell to the lot of the apostles, and from it, not
only their whole mission, Eph. iii. 2, but also all their actions
proceeded, Horn. xii. 3, xv. 15, 1(3, 18. The word a-rocrro/.^ occurs
in this sense in Acts i. 25. With the LXX. it signifies, sending
away, a gift sent, etc. Obedience to the faith corresponds to grace
and apostleship. — E/'J -J-raxo^ <rt<friuc,for obedience to the faith), that
all nations may become and continue submissively obedient to the
word of faith and doctrine concerning Jesus (Acts vi. 7), and
may therefore render the obedience, which consists in faith itself.
From its relation to the Gospel, the nature of this obedience is
evident, ch. x. 1(5, xvi. 2(> ; 1 Peter i. 2 : and i/Taxojj, obedience, is
[tt$ l-Troray^f, hearing with submission, ch. x. 3, at the close of

8 ROMANS I. G, 7.

the verse. So, Mary believing said, Behold, the handmaid of the
Lord, Luke i. 38, 45 — sv traffi ToTg 'iQvtaiv, among all nations} As
all nations outwardly obey the authority of the Romans, so all
nations, and so the Romans themselves also ought, with their
whole heart, to be obedient to the faith — vvsp TO\J ovo^arog duroD), for
the name of Him, even Jesus Christ our Lord. By Him grace
has come, John i. 17 ; for Him, His ambassador's act ; 2 Cor. v.
20 ; by Him. faith is directed towards God, 1 Peter i. 21.

6. *Ev oTi), among which nations, that have been brought to the
obedience of the faith by the calling of Jesus Christ — xa/ U/AS/?,
ye also) Paul ascribes no particular superiority to the Romans.
— Comp. 1 Cor. xiv. 36. He, however, touches upon the reason
for his writing to the Romans. Presently, in the following
verse, he directly addresses them — K^TO}, called), ver. 7.

V. 7. na«r/ rots ouffiv sv 'Pupr,, to all that be in Rome) Most of
these were of the Gentiles, ver. 13, with whom, however, Jews
were mixed. They had been either born and educated at Rome,
or, at least, were residing there at that time. They were dwell
ing scattered throughout a very large city, and had not hitherto
been brought into the form of a regularly constituted church.
Only some of them were in the habit of assembling in the house
of Priscilla and Aquila, Rom. xvi. 5. What follows, beloved, etc.,
agrees with the word all ; for he does not address the idolaters
at Rome — ayaTTjro/j ©soD, xX7jro?s ay/o/s) These twro clauses
want the copulative conjunction, and are parallel ; for he, who
belongs to God, is holy [set apart]. Comp. Heb. iii. 1. The
expression, the beloved of God, he particularly applies to the be
lieving Israelites, ch. xi. 28 ; called to be saints, to believers of the
Gentiles. The Israelites are holy by descent from their fathers,
Acts xx. 32, note. Comp. with annot. on ver. 1 of this chapter ;
but believers of the Gentiles are said to be sanctified or called
saints, holy by calling, as Paul interprets it [' sanctified'],
1 Cor. i. 2. We have here a double title, and I have referred
the first part to the Israelites, the second to the Gentiles. Comp.
ver. 5, 6, and add the passages, which have just now been quoted.
The celebrated Baumgarten, in his German exposition of this
Epistle, to wrhich we shall often have occasion to refer, writes
thus : " Hiedurch wilrde der gottesdienstliche Unterschied der
Glaubigen und eingebildete Vorzug der Israeliten zu sehr bestatiget

ROMANS 1. 7. 9

warden seyn, den Paulus vielmehr bestreitet und abgeschaffet oder
aufgehoben zu seyn versichert." l We answer : The privilege of
the Israelite (although he who is called holt/, is as highly blessed,
as he who is the beloved of God) is as appropriate to be mentioned
in Paul's introduction, as the *PUTOV, ch. i. 16 [to the Jew first],
is appropriate in the Statement of his subject2 there ; which [the
statement of the priority of the Jew, at ver. 16] Baumgarten de
fends enough and more than enough. — %«/>/?, grace, etc. This
form of expression is the customary one in the writings of Paul.
See the beginnings of his epistles, and also Eph. vi. 23. — vpTv, to
you) Supply, may there fall to your lot. — tipqvr,, peace) Gv^',
peace : a form of salutation in common use among the Hebrews,
before which is placed %ap/j, grace, a term altogether consonant
to the New Testament, and to the preaching of the apostles.
Grace comes from God ; then, in consequence, man is in a state
of peace, ch. V. 2, note. — aero Qsov "Trarpbg rt/j,Zv xat Kvplov IqffSv
Xpiartv, from God our Father and the Lord Jesus Christ) The
solemn form of appellation used by the apostles, God and the
Father, God our Father ; and, when they speak to one another,
they do not often say Kvp-o/;, Lord, inasmuch as by it the proper
name of GOD with four letters [mil11 were the four letters, tefra-
grammatoii] is intended ; but, in the Old Testament, they had
said, Jehovah our God. The reason of the difference is : in the
Old Testament they were, so to speak, slaves ; in the New Testa
ment they are sons ; but sons so know their father, as to render
it unnecessary to call him often by his proper name. Comp.
Ileb. viii. 11. Farther, when Polytheism was rooted out, it was
not so necessary, that the true God should be distinguished from
false gods, by His proper name. Kupiou is construed, not with
J5,ctii/ ; for God is declared to be the Father of Jesus Christ, and
our Father, not, our Father, and the Father of Jesus Christ', but
[Kuplou is construed] with «TO, as is evident from 2 Tim. i. 2.
There is one and the same grace, one and the same peace, from

1 Here lay the difference in divine services among believers, and the ima
ginary superiority of the Israelites would have been too strongly confirmed,
which Paul, to make quite sure of it, would much rather have disputed and
cancelled or abolished.

2 ' Proposition!' in the Latin : Cic. Inv. ii. 18, defines it as " per quern
locus is breviter exponitur, ex quo vis omnis oportet emanet ratiocinationis."

10 ROMANS I. A. 9

God and Christ. Our confidence and prayers are directed to
God, inasmuch as He is the Father of our Lord ; and to Jesus
Christ, inasmuch as He makes us, through Himself, stand in the
presence of the Father.

8. TlpSJTov, first) A next does not always follow ; and in this
passage, the affectionate feeling and emotion of the writer have
absorbed it. — ^v) The corresponding b's follows at ver. 13. You
are, says he, already indeed in the faith ; but yet I am desirous
to contribute something to your improvement. — i^apiaru, I give
thanks) Even at the beginning alone [besides similar beginnings
in other epistles] of this epistle, there are traces of all the
spiritual emotions. Among these, thanksgiving takes the pre
eminence : and with it almost all the epistles commence. The
categorical idea of the sentence is : You have found faith.
Thanksgiving, which is an accessory idea, renders the discourse
modal (i.e., shows the manner in which the subject and pre
dicate, in the categorical sentence, are connected), — comp.
note to ch. vi. 17. Paul rejoices that, what he considered
should be effected by him elsewhere, as a debtor to all, was
already effected at Rome. — r& QtZ pou, my God) This phrase,
my God, expresses faith, love, hope, and, therefore, the whole of
true religion, Ps. cxliv. 15 ; Hab. i. 12. My God is the God
ichom I serve ; see next verse. — <3/«, through) The gifts of God
come to us through Christ, our thanksgivings go to God through
Christ. — r, x!artc, faith) In congratulations of this kind, Paul
describes either the whole of Christianity, Col. i. 3, etc., or
some part of it, 1 Cor. i. 5. He therefore mentions faith in
this passage, as suited to the object, which he has in view,
ver. 12, 17. — xara^ylXXsra/, is spoken of) An abbreviated mode
of expression for, You have obtained faith ; I hear of it, for it
is everywhere openly declared ; so, 1 Thess. i. 8, he says, that
the faith of the Thessalonians is spread abroad in every place. —
iv oXyrf xoff/tu, throughout the whole world) The Divine good
ness and wisdom established the faith in the principal cities,
especially in Jerusalem and Rome, from which it might be
disseminated throughout the whole world.

9. Ma^ruj, witness) A pious asseveration respecting a matter
necessary [Paul's secret prayer for them], and hidden from men,
especially from those, who were remote and unknown, — 2 Cor.

ROMAN'S I. 10-12. 11

xi. 31. — Xarfsuw, / serve), as an apostle, ch. xv. 16. The
witness of God resounds [is often appealed to] in spiritual
service ; and he who serves God, desires and rejoices, that
as many as possible should serve God, 2 Tim. i. 3. — i^tiav vpuv,
mention of you) Paul was wont to make distinct and explicit
mention of the churches, and of the souls of their members.

10. "Emus r}&7] 'Tore, The accumulation of the particles in
timates the strength of the desire.

11. Msr«5i, I may impart)^ in your presence, by the preach
ing of the Gospel, ver. 15, by profitable discourses, by prayers,
etc. Paul was not satisfied with writing an epistle in the
meantime, but retained this purpose, ch. xv. 24. There is
much greater advantage in being present, than in sending
letters, when the former falls out so [when one can be present
in person]. — y^dpia^a, ^vs-j/^ariKbv, spiritual gift) In these gifts,
the Corinthians abounded, inasmuch as they had been favoured
with the presence of Paul, 1 Cor. i. 7, xii. 1, xiv. 1 ; in like
manner the Galatians, Gal. iii. 5. And those churches, which
wrere gladdened by the presence of the apostles, had evidently
distinguished privileges of this kind ; for example, from the im
position of the apostles' hands, Acts xix. 2, (i, viii. 17, 18; and
2 Tim. i. (j. But hitherto, at least, the Romans were much
infc-rior in this respect ; wherefore also the enumeration of gifts
at ch. xii. (>, 7, is extremely brief. He is, therefore, desirous
to go to their assistance, that they may be established, for the tes
timony of Christ teas confirmed by means of the gifts. — 1 Cor.
i. 6. Peter had not, any more than Paul, visited Home, before
this epistle was written, as we learn from this passage, and
indeed from the whole tenor of the epistle ; since Peter, had he
been at Home, would have imparted, what Paul was desirous
to impart, to the Romans. Furthermore, Baronius thinks that
this epistle was written A.L>. 58 ; whereas the martyrdom of
Peter took place A.D. 07 ; therefore, if he was at Rome at all, he
could not have remained long at Rome. — ffrr,pi^i)rtvai, to be esta
blished) He speaks modestly ; It is the province of God to esta
blish, ch. xvi. 25. Paul intimates, that he is only the instrument.

12. ToDro 6= ten, Moreover, that is) He explains the words, to
see you, etc. He does not say, Moreover, that is, that I may
brine vou into the form of a regularly constituted church. Pre-

12 ROMANS I. 13, H.

caution was taken [by Divine foresight] lest the Church of Rome
should be the occasion of any mischief, which nevertheless arose
in after-times. — upuv re xa? spov, both of you and me) He not only
associates with himself the Romans, together with whom he longs to
be comforted [or stirred up together with ivhorn], but he even puts
them first in the order of words, before himself. The style of the
apostle is widely different from that of the Papal court at Rome.

13. 'Ou — ayvow, not — to be ignorant) A form of expression
usual with Paul, which shows the candour of his mind. — adiXtpo/,
brethren) An address, frequent, holy, adapted to all, simple,
agreeable, magnificent. It is profitable, in this place, to con
sider the titles, which the apostles use in their addresses. They
rather seldom introduce proper names, such as Corinthians,
Timothy, etc. Paul most frequently calls them brethren • some
times, when he is exhorting them, beloved, or my beloved brethren.
James says, brethren, my brethren, my beloved brethren ; Peter
and Jude always use the word beloved ; John often, beloved ;
once, brethren ; more than once, little, or my little children, as
Paul, my son Timothy. — xaprov <%£, / might have fruit) Have,)
a word elegantly placed midway between receive and give. What
is profitable to others is a delight to Paul himself. He esteems
that as the fruit [of his labour^ (Phil. i. 22). In every place, he
wishes to have something [a gift] put out at interest. He some
what modifies [qualifies] this desire of gain [spiritual gain], when
he speaks of himself in the following verse as a debtor. He both
demands and owes, ver. 12, 11. By the cords of these two forces,
the 15th verse is steadied and strengthened. — xaSu$, even as)
Good extends itself among as many as possible.

14. 'EX^r,ffi re xai (3ap{3ripois, alike to the Greeks and to the
barbarians). He reckons those among the Greeks, to whom he
is writing in the Greek language. This division into Greeks
and barbarians comprehends the entire Gentile world. There
follows another division, alike to the wise and to the unwise;
for there were fools even among the Greeks, and also wise men
even among the Barbarians. To all, he says, I am debtor, by virtue
of my divine commission to all, as being the servant of all (2 Cor.
iv. 5.) Though men excel in wisdom or in power, the Gospel is
still necessary to them ; others [beside the wise and powerful]
are not excluded. — (Col. i. 28, note.)

IJOMANS I. 15, in. 13

15. OUTU, so), therefore. It is a sort of epiphonema [exclama
tion, which follows a train of reasoning], and a conclusion drawn
from the whole to an important part. — rb xar tpt), that is, so far
as depends on me, or I for my part, so far as I am not prevented ;
SO Ezra vi. 11, xai 6 or/.os O.VTOU TO xar ips -TroirjO^uirai, and his
house, so far as it depends upon me, shall be made [a dunghill].
— fftoSvpov, ready) supply there is [readiness in me ; / am ready].
3 Mac. V. 23, (26.) — rb Kpodupov r<i\> (3a.gi7.sus iv iro/.aw xiTffdai, \the
readiness of the king to continue in a state of preparation^ — iv
'Pupy, at Rome), to the wise. — Comp. the preceding verse; to the
powerful. — Comp. the following verse and 1 Cor. i. 24 ; therefore
the following expression, at Rome, is emphatically repeated. —
(See ver. 7.) Koine, the capital and theatre of the whole world —
svayytXiffaffdai, to preach the Gospel) The Statement of the Subject
of the epistle is secretlv implied here ; I will icrite, what I would
wish to have spoken in your presence concerning the Gospel.

16. O'j yap eK-aia^i/opai, for I am not ashamed) He speaks

somewhat less forcibly, as in the introduction ; afterwards he
says, I have whereof 1 may glory (ch. xv. 17). To the world, the
Gospel is folly and weakness (1 Cor. i. 18) ; wherefore, in the
opinion of the world, a man should be ashamed of it, especially
at Koine ; but Paul is not ashamed (2 Tim. i. 8 ; 2 Cor. iv. 2).
rov xpiffT-ov, of Christ) Baumgarten gives good reasons, why Paul
did not call it in this passage the Gospel of GOD, or of the SON
OF GOD ; but the reasons, which he alleges, are as strong for
reading the words TW Xpicrov, as for omitting them. Arguments
are easily found out for both sides ; but testimony ought to have
the chief weight ; and in reference to this passage, the testimony
for the omission is sufficient. — (See App. Crit., edit, ii., on this
verse.1) — dvvafLig 0£oS, the poirer of God), great and glorious
(2 Cor. x. 4.) — sic euTtpiav, unto salvation) As Paul sums up
the Gospel in this epistle, so he sums up the epistle in this and
the following verse. This then is the proper place for presenting
a connected view of the epistles. We have in it —

I. THE INTRODUCTION, i. 1-15.

1 ABCD* omit the words ; also, AG, /#., Vulg. Orig. and Hilary. But
Rcc. Text has them. — ED.

14 ROMANS T. Ifi.

II. THE SUBJECT STATED [Propositio], with a Summary of
its Proof.

1 . Concerning Faith and Righteousness.

2. Concerning Salvation, or, in other words, Life.

3. Concerning " Every one that believeth," Jew and
Greek, 16, 17.

To these three divisions, of which the first is discussed
from ch. i. 18 to ch. iv., the second from v. to viii.
the third from ix. to xi., not only this Discussion
itself, but also the Exhortation derived from it, cor
respond respectively and in the same order.

III. THE DISCUSSION.

1. On Justification, which results,

i. Not through works : for alike under sin are

The Gentiles, 18.

The Jews, ii. 1.

Both together, 11, 14, 17 ; iii. 1, 9.
ii. But through faith, 21, 27, 29, 31.

in. As is evident from the instance of Abraham, and the
testimony of David, iv. 1, 6, 9, 13, 18, 22.

2. On Salvation, v. 1, 12 ; vi. 1 ; vii. 1, 7, 14 ; viii. 1,
14, 24, 31.

3. On "Every one that believeth," ix. 1, G, 14, 24, 30;
x. 1, 11 ; xi. 1, 7, 11, 25, 33.

IV. THE EXHORTATION, xii. 1, 2.

1. Concerning FAITH, and (because the law is established
through faith, ch. iii. 31) concerning love, which faith
produces, and concerning righteousness towards men,
3. — xiii. 10. FAITH is expressly named, ch. xii. 3, 6.
LOVE, xii. 9, and ch. xiii. 8. The definition of
RIGHTEOUSNESS is given, xiii. 7, at the beginning of
the verse.

2. Concerning SALVATION, xiii. 11-14. SALVATION is
expressly named, ch. xiii. 11.

3. Concerning the joint union of JEWS and GENTILES,
xiv. 1, 10, 13, 19; xv. 1, 7-13. Express mention of
both, xv. 8, 9.

ROMANS I. 17. 15

V. THE CONCLUSION, xv. 14 ; xvi. 1, 3, 17, 21, 25.

to the Jew) After the Babylonish captivity, all the
Israelites, as Josephus informs us, were called Jews ; hence the
Jew is opposed to the Greek. For a different reason, the Greek
is opposed to the Barbarian ; ver 14. — irpurov) concerning this
particle, see App. Crit. Ed. ii.,1) on this verse. The apostle,
as I have shown, treats of faith, ch. i. to iv. ; of salvation, ch.
v. to viii. ; of the Jew and the Greek, ch. ix. to xi. The
knowledge of this division is very useful for the right under
standing of the epistle. The third part of the discussion,
that concerning the Jew and the Greek, neither weakens
nor strengthens the genuineness of the particle IT^TW. Paul
uses it rather for the pm*pose of convicting [confuting their
notion of their mvn peculiar justification by the mere posses
sion of the law] the Jews, ii. 9, 10 ; but the Gospel is the
power of GOD unto salvation, not more to the believing Jew,
than to the Greek.

17. A/xa/oo-ji/Tj Q-C-J, the righteousness of God) The right
eousness of God is frequently mentioned in the New Testament,
often in the books of Isaiah and Daniel, most often in the
Psalms. It sometimes signifies that righteousness, by which God
Himself is righteous, acts righteously, and is acknowledged to
be righteous, ch. iii. 5 ; and also that righteousness, as it is
termed in the case of [when applied to] men, either particular or
universal, in which grace, and mercy also, are included, and
which is shown principally in the condemnation of sin, and in
the justification of the sinner ; and thus, in this view, the essen
tial righteousness of God is evidently not to be excluded from
the business of justification, ch. iii. 25, etc. Hence it sometimes
signifies this latter righteousness, by which a man (in conse
quence of the gift of God, Matt. vi. 33) becomes righteous, and
is righteous ; and that, too, either by laying hold of the right
eousness of Jesus Christ through faith, ch. iii. 21, 22, or by
imitating that [the former spoken of] righteousness of God, in

1 The margin of the second edition considered the reading -TTO^TOV less
firmly established, while the larger edition had left it to the decision of the
reader. The German version gives no decisive opinion. — E B. [ACD
support irpurov ; also, A/Yulg. and Origen. "BGff, omit vpurov. — ED.]

16 ROMANS I. 17.

the practice of virtue, and in the performance of good works,
James i. 20. That righteousness of faith is called the righteousness
of God by Paul, when he is speaking of justification ; because God
has originated and prepared it, reveals and bestows it, approves and
crowns it with completion (comp. 2 Pet. i. 1), to which, there
fore, men's oion righteousness is opposed, Rom. x. 3 ; with which
comp. Phil. iii. 9. Moreover, we ourselves are also called the
righteousness of God, 2 Cor. v. 21. In this passage, as well as
in the statement of the subject [Proposition], the righteousness of
God denotes the entire scheme of beneficence of God in Jesus
Christ, for the salvation of the sinner. — avoxaXvKrera/, is revealed)
Hence the necessity of the Gospel is manifest, without which
neither righteousness nor salvation is capable of being known.
The shoivwg forth [' declare! — Engl. vers.] of the righteousness
of God was made in the death of Christ, ch. iii. 25, etc. [I^e/^/v r.
dixaio<fjvr,s] ; the manifestation and revelation of that righteous
ness of God, which is through faith, are made in the Gospel : ch.
iii. 21, and in this passage. Thus there is here a double revela
tion made ; (comp. ver. 18 with this verse) namely, of wrath and
of righteousness. The former by the law, which is but little
known to nature ; the latter, by the Gospel, which is altogether
unknown to nature. The former precedes and prepares the way ;
the latter follows after. Each is a matter of revelation (aw/.a.-
X-jTrgra/), the word being expressed in the present tense, in op
position to the times of ignorance, Acts xvii. 30. — sx menu; slg
viffr IV, from faith to faith) Construe the righteousness ivhich is of
or from faith, as we have presently after the just from faith [i.e.
he who is justified, — whose righteousness is, of faith]. The phrase,
from faith to faith, expresses pure faith ; for righteousness of, or
from faith, subsists in faith, without works. E/s denotes the
destination, the boundary, and limit; see ch. xii. 3, and notes
on Chrysostom's work, De Sacerd, p. 415. So 1 Chron. xvii.
5. / have gone [lit. in the Heb. / was or have beeii\ ?nx ta pnxft
from tent to tent, where one and another tent [different tents]
are not intended; but a tent [the tabernacle] as distinguished from
[or independently of] a house or temple. Faith, says Paul, con
tinues to be faith ; faith is all in all [lit. the prow and stern~\ in the
case of Jews and Gentiles ; in the case of Paul also, even up to its
very final consummation, Phil. iii. 7—12. Thus uc, sounds with

ROMANS I. 18. 17

a beautiful effect after ex, as a-ri and E/V, 2 Cor. iii. 18, concerning
the purest glory. It is to avoid what might be disagreeable to
his readers, that Paul does not yet expressly exclude works, of
which, however, in this Statement of Subject [Proposition], an
exclusion of some kind should otherwise have appeared. Further
more, the nature of a proposition, thus set forth, bears, that many
other things may be inferred from this ; for inasmuch as it is
not said, IK r»j; cr/'<rr«wj £/'? TT,\ fiffnv, from the faith to the faith, but
indefinitely ex. T/orswj e/'s K'KSTIV from faith to faith, so we shall say
[we may say by inference] from one faith to another, from the
faith of God, who makes the offer, to the faith of men, who re
ceive it, ch. iii. 2, etc. ; from the faith of the Old Testament, and
of the Jews, to the faith of the New Testament, and of the
Gentiles also, ch. iii. 30 ; from the faith of Paul to the faith of
the Romans, ch. i. 12 ; from one degree of faith to still higher
degrees, 1 John v. 13 ; from the faith of the strong to the faith
of the weak, ch. xiv. 1, etc. ; from our faith, which is that of
expectation, to the faith, which is to be divinely made good to
us, by the gift of life [" The just shall live by faith"]. — undue, as)
Paul has just laid down three principles : I. Righteousness is [of,
or] from faith, ver. 17 : II. Salvation is by righteousness, ver.
16: III. To the Jew and to the Greek, ver. 16. What follows
confirms the whole, viz., the clause, the jnxt by faith, shall lire,
which is found in the prophetical record, Hab. ii. 4 ; see notes
on Heb. x. 36, etc. It is the same Spirit, who spoke by the pro
phets the Words, that were to be quoted by Paul ; and under
whose guidance Paul made such apposite and suitable quota
tions, especially in this epistle. — tygtrai, shall live) some of the
Latins, in former times, wrote the present l lives' for the future
"shall live" (vivit for vivet) ;l an obvious mistake in one small
letter, and not worthy of notice or refutation. Baumgarten, fol
lowing Whitby, refutes it, and observes, that I have omitted to
notice it.

18. ' A.iro%.aXvxTtr(ti, is revealed) See verse 17, note. — yap, for)
The particle begins the discussion ; the Statement of Subject
[Proposition] being now concluded, ch. vL 19 ; Matt. i. 18 ;
Acts ii. 15; 1 Cor. xv. 3. The Latins generally omit it.2 This

1 ' Vivit' f,j Vulg. and Tren. But ARCAG have £J«T«/.— ED.
* But the Vul?. has it " Revelatur enim." — ED.
VOL. III. B

18 ROMANS I. 19.

is Paul's first argument : All are under sin ; and that the law
shows ; therefore, no one is justified by the works of the law.
The discussion of this point continues to the third chapter,
ver. 20. From this he draws the inference, therefore [justifi
cation must be] by faith, ch. iii. 21, etc. — opyq ®tov, wrath of
God) [not as Engl. Vers. " the wrath"] 'Opyrj without the
article, in this passage [is denounced against all unrighteousness] ;
but q bpyr\ is denounced against those [the persons ; not as
opyrj, against the siri], who disregard righteousness. Wrath is,
as it were, different, when directed against the Gentiles, and
when against the Jews. The righteousness and the wrath of
God form, in some measure, an antithesis. The righteousness
of the world crushes the guilty individual ; the righteousness of
God crushes beneath it the sin, and restores the sinner. Hence
there is frequent mention of wrath, especially in this epistle, ch.
ii. 5, 8, iii. 5, iv. 15, v. 9, ix. 22, and besides, ch. xii. 19,
xiii. 4, 5. — an ovpavou, from heaven) This significantly implies
the majesty of an angry God, and His all-seeing eye, and the
wide extent of His wrath : whatever is under heaven, and yet
not under the Gospel, is under this wrath, — Ps. xiv. 2. — IT/
-raffav, upon all) Paul, in vividly presenting to view the wrath
of God, speaks in the abstract, concerning sin : in presenting to
view salvation [ver. 16, he speaks] in the concrete, concerning
believers ; he now, therefore, intimates enigmatically [by im
plication], that grace has been procured for sinners. — affefisiav r.ai
abixlav, ungodliness and unrighteousness) These two points are
discussed at the twenty-third and following verses. [Paul often
mentions unrighteousness, ver. 29, as directly opposed to righteous
ness. — V. g.] — avdpui-ruv ruv) A periphrasis for the Gentiles. —
rrtv aXqdsiav, the trutli) to which belongs, whatever of really sound
morality the heathen writings possess. — ev adixia, in unrighteous
ness) The term is taken now in a larger sense, than just before,
where it formed an antithesis to a<rl/3g/ai/, viz., in the sense of
avo/i/a, ch. vi. 19. — xari^ovruv, holding back) [holding, Engl. Vers.
less correctly] Truth in the understanding, makes great efforts,
and is urgent ; but man impedes its effect.

19. T6 yvuardv) the fact that God is known : that principle,
that God makes Himself known ; that is to say, the existence
of an acquaintance with, or knowledge of, God [the fact of God

ROMANS I. 20. ]«>

being known ; the objective knowledge of Gocf], not merely that
He can be known. For, at ver. 21, he says, ywn;, of the
Gentiles [asserting thus, that they did know God]. — Plato b. 5.
Polit. uses yvuffrov in the same way ; r6 ptv vavriXu; w, vomrt'/.ut
yvuerw- py OK oe fj.rt&a{JkTJ, TCCITJJ ayvcasrov, whatsoever indeed has
a positive existence, is positively known : but a thing, which has
no existence at all, is utterly unknown. — ipatsputi) Paul used
this word with great propriety, as well as aToxaXu-rrw above.1

20. 'A.6pa.Ta Ka.dofa.rai, the invisible things are seen) An in
comparable oxymoron 2 (a happy union of things opposite, as
here invisible) yet seen). The invisible things of God, if ever
at any time, would certainly have become visible at the creation;
but even then they began to be seen, not otherwise, save by the
understanding. — a TO xr/Vswj, from the creation} 'A*-6 here de
notes either a proof, as d-ri, in Matt. xxiv. 32, so that the
understanding [comp. ver. 20, " understood"] of the fathers
[respecting God, as He, whose being and attributes are proved]
from the creation of the world, may refute the apostasy of the
Gentiles ; or rather, «TO denotes time, so that it corresponds to
the Hebrew preposition ID, and means, ever since the foundation
of the world, and beyond it, reckoning backward ; and thus the
Atdios, eternal, presently after, agrees with it. In the former
mode of interpretation, dwro is connected with xadopurai, are seen
from; in the second mode, with dopara, unseen ever since. —
•ro/jj/zaff/) [the things made], the works that have been produced
by xn'ffiv, creation. There are works ; therefore there is a crea-
tion ; therefore there is a Creator. — nooi,u,«Kz) Those alone, who use
their understanding, v£, xadopuei, look closely into a subject. —
xadoparou, are seen) for the works [which proceed from the in
visible attributes of God] are discerned. The antithesis is,
isr.oriffdri [ver. 21], teas darkened. — fat — xai) These words stand
in apposition with dopara. — dibio; x.r.X., eternal, etc.) The highest
attribute of God, worthy of God — perfection in being and act
ing ; in one word 6 'fiords, which signifies divinity [not " God
head," as Engl. Vers.], as 6t6rrtc, Godhead. — dwapts, power) of
all the attributes of God, this is the one, which was first revealed.

1 Implying it is by revelation and manifestation, not by man's mere
reasonings, the knowledge of God comes. — ED.
8 See App. for the meaning of this figure.

20 ROMANS I. 21, 22.

His works, in a peculiar manner correspond to His several
attributes [Isa. xl. 26] — tig, ™) Paul not only speaks of some
result ensuing, but directly takes away all excuse ; and this
clause, eis TO, — is equivalent to a proposition, in relation to [to be
handled more fully in] the following verses. Construe it with
pavipov effnv [ver. 19. The fact of their knowing God, is mani
fest in, or among them]. — dvafoXo'/qrov;, without excuse). So also
in regard to the Jews, ch. ii. 1.

21. Aio'r/. This 8t6ri is resumed from ver. 19. They did not
sin in ignorance, but knowingly. — ®?bv uc Qtbv, God as God).
This is r\ d1.r,6sta, the truth [of God, ver. 25], the perfection of
conformity with nature,1 where worship corresponds to the divine
nature. Comp. in contrast with this, Gal. iv. 8 [when ye
knew not God, ye did service unto them which] by nature are
no Gods. — 0£ov, God). [They glorified Him not as the God]
eternal, almighty, and to be continually honoured by showing
forth His glory, and by thanksgiving. — edo^aaav % sv^apiffTrtffav,
they glorified or were thankful) We ought to render thanks for
benefits ; and to glorify Him on account of the divine perfections
themselves, contrary to the opinion of Hobbes. If it were pos
sible for a mind to exist extraneous to God, and not created by
God, still that mind would be bound to praise God. — % ), or, at
least. — ifAaraiudriffav) This verb and effxoriffd^ have a reciprocal
force, /on, pdraia, paruiouffdai are frequently applied to idols,
and to their worship and worshippers, 2 Kings xvii. 15 ; Jer. ii.
5 ; for the mind is conformed [becomes and is assimilated] to its
object [of worship], Ps. cxv. 8. Mara/cYjjg is opposed to r£
do^d^fiv; dffvvsroi; x.ap§!a to rw svy^apiffrsw. — o/a/.oy/ff/xo/; [" imagina
tions," Eng. vers.], thoughts) Variable, uncertain, and foolish.

22. pdffxovrs*;, professing. — i^updv^aav) The LXX., Jer. x. 14,
etc., sfj,updvdrt <nra$ av&pwiros dtfo yvwfftug — ^fl/dij i^uvsuffav — fj^draid
effnv, 'ipya, liters TCC / 7/6 sc«, (every man is a fool in his knowledge. —
Their molten images are falsehoods, they are vain and deceitful
works). Throughout this epistle Pa\il alludes to the last chapters
of Isaiah, and to the first of Jeremiah, from which it appears,
that this holy man of God was at that time fresh from the read
ing of them.

1 Convenientia.=the Stoic o>oXoy/« Cic. de fin. 3. 6. 21 — ED.

KOMANS 1. 23, 24. 21

23. "HXXagai/, they changed ), with the utmost folly, Ps. cvi. 20 ;
Jer. ii. 11. The impiety being one and the same, and the
punishment one and the same, have three successive stages. In
the first, these words are the emphatic ones, viz., xapdia, in ver.
21 ; xapdiMVj in ver. 24 ; it6%affav, and 5o£«v, and dripd^tsdai ra.
gupara, in ver. 21, 23, 24. In the second stage, /j,s-r7i~sJ.a%av is
emphatic, and the repetition of this verb, not, however, without
a difference between the simple and compound forms [jjXXa£av r.
dogav, ver. 23 ; /ier^XXa^av T. pvffixrjv %pr,<fiv, ver. 26, the corres-
ponding sin and punishment], gives the meaning of like for like
[taiionis, their punishment being like their sin], ver. 25, 26 ; as
*upa, changes its meaning, when repeated in the same place
[trapa r. xrieavra, ver. 25; <rapd /pvtiv, ver. 26]. In the third,
oux fdoxtpaffav, and ado'x/^ov, ver. 28, are emphatic. In the several
cases, the word Kaptduxt expresses the punishment. If a man
worships not God as God, he is so far left to himself, that he casts
away his manhood, and departs as far as possible from God, after
whose image he was made. — rr^v Bo^av rou upduprov, the glory of
the incorruptible) The perfections of God are expressed either
in positive or negative terms. The Hebrew language abounds
in positive terms, and generally renders negatives by a peri
phrasis. — ev), Hebrew 3, [So, after the verb to change with, or
for] the Latin pro, cum; so, sv, ver. 25 [changed the truth of God
into a lie]. — uvOpuirov — ipxtruv, like to man — to creeping things)
A descending climax ; corruptible is to be construed also with
birds, etc. They often mixed together the form of man, bird,
quadruped, and serpent. — 0,0,01 U/J-UTI flxovog, in the likeness of an
image) Image is the concrete ; likeness the abstract, opposed to
io£»jj the glory • the greater the resemblance of the image to the
creature, the more manifest is the aberration from the truth.

24. A/O, wherefore) One punishment of sin arises from its
physical consequences, ver. 27, note, [that recompense of their
error, which] was meet ; another, moreover, from retributive jus
tice, as in this passage. — sv rate eV/0u,«,/a/£, in the lusts) ev, not tig.
'A/ eKifopiai, the lusts, were already present there. The men
themselves were such as were the gods that they framed. —
axaSapffiav, uncleanness) Impiety and impurity are frequently
joined together, 1 Thess. iv. 5 ; as are also the knowledge of
God and purity of mind, Matt. v. 8 ; 1 John iii. 2, etc. —

22 ROMANS I. 25-27.

i, to dishonour) Honour is its opposite, 1 Thess. iv. 4.
Man ought not to debase himself, 1 Cor. vi. 13, etc. — sv eavroig,1
among their oivnselves), by fornication, effeminacy, and other
vices. They themselves furnish the materials of their own
punishment, and are at the cost of it. How justly ! they, who
dishonour God, inflict punishment on their oivnselves. -Joh.
Cluverus.

25. Tqv aXqfaiav, the truth) which commands us to worship God
AS God. — Iv rw -4/E1J&-/ [into a lie — Engl. vers.] (exchanged) for a
lie) the price paid for [mythology] idol Avorship ; Jv, the Lat. cum.
— 'ffi/Sdgtiqffav, they loorshipped) implying internal worship. —
JAaTy svcrav, they served) implying external \vorship. — <rupa) in pre
ference to, more than, ch. xiv. 5 [y/t'ipav nap qpepav].

26. Tlddri dnfjt,iag,lusts of dishonour) [vile affections — Engl. vers.]
See Gerberi lib. unerkannte siinden (unknown sins), T. i., cap.
92 ; Von der geheimen Unzucht (on secret vices). The writings
of the heathen are full of such things. — dn^iag, dishonour).
Honour is its opposite, 1 Thess. iv. 4. — QfiXuai women) In stig
matizing sins, we must often call a spade a spade. Those gener
ally demand from others a preposterous modesty [in speech], who
are without chastity [in acts], Paul, at the beginning of this
epistle, thus writes more plainly to Rome, which he had not yet
visited, than on any former occasion anywhere. The dignity
and earnestness of the judicial style [which he employs], from
the propriety of its language, does not offend modesty. — %?Sj<r/v,
use) supply of themselves ; but it is elliptical ; the reason is found,
1 Cor. xi. 9 ; we must use, not enjoy. Herein is seen the gravity
of style in the sacred writings.

27. 'E&xau^ffai', were all in a flame) [burned] with an
abominable fire (vupueei, viz., of lust.) — rfa ae^f^osvvriv, that which
is unseemly) against which the conformation of the body and its
members reclaims. — rtv tdti) which it was meet [or proper], by a
natural consequence. — rJjg -rXdvrig, of their error) by which they
wandered away from God. — «.<roXa{tf3dvovrtf), the antithetic word
used to express the punishment of the Gentiles ; as anoduffu, that
of the Jews, ii. 6. In both words, d-ro has the same force.

1 So, late corrections in D ; G Orig. 1, 260, e.~ Vulg. and Rec. Text. But
ABCA and Memph. Version read av-rol;. — ED.

KOMANS I. 28, 29. 23

28. "E^fiv to have) [or retaiti] the antithesis is Ka
[God] gave them over : t%eiv w l<xiyv&ati, to have [or retain] in
knowledge, denotes more than tiriyivusxiiv, to know) \to be acquainted
witJi]. Knowledge was not altogether wanting to them ; but
they did not so far profit in the possession of it, as to have [or
retain] God, ver. 32. — &&6)ti/Mv) As aduvaros, a-r/oros, and such
like, have both an active and passive signification, so also abox-i/to;.
In this passage, there is denoted [or stigmatized], in an active
sense, the mind, which approves of things, which ought by no
means to be approved of ; to this state of mind they are con
signed, who have disapproved of, what was most worthy of ap
probation. In this sense, the word aboxipov is treated of at ver.
32 ; awsvdoxouffi : and the words KOIIIV ra ^ xat^x.oyra, at ver.
29—31. — TO, w xadrjxovra), an example of the figure Meiosis [by
which less is said, than the writer wishes to be understood].

29. UiKhripu/Asvoui) a word of large meaning ; (Marotic, follows
presently after. — abixia, with unrighteousness) This word, the
opposite of righteousness, is put in the first place ; unmerciful is
put in the last [ver. 31]. Righteousness has [as its necessary
fruit], life ; unrighteousness, death, ver. 32. The whole enumera
tion shows a wise arrangement, as follows : nine members of it
respecting the affections ; two in reference to men's conversa
tion ; three respecting God, a man's own self, and his neighbour ;
two regarding a man's management of affairs ; and six respect
ing relative ties. Comp. as regards the things contrary to these,
ch. xii. 9, etc. — vopviicf) I have now, for a long time, acknow
ledged that this word should be retained.1 It does not appear
certain, that it was not read by Clemens Romanus. — irovriplcx. —
xaxia)2 fovr,pi«. is the perverse wickedness of a man, who delights in
injuring another, without any advantage to himself: xaxia, is the

1 Althouijh the margin of the larger edition (A. 1734), contains the
opinion, that it should be omitted. The 2d ed. corresponds with the Gnomon
and the German Version. — E.B. [AC, and apparently B, Mem ph. Version,
omit iropviix.. But AGfg Vulg. insert it. — ED.]

2 irovinpiet Th. 6 votpi-^uv vwwg, "one who puts others to (rouble," apt
ness in mischief. x,otx,i* is the evil habit of mind ; vcu-fiti*, the outcoming
of it : Opp. to xpwros ; as x«y,&V to d'/ado;. Kctxajdux, as distinct from
these, is not, as Engl. Vers. ' malignity,' but taking everything in the evil
part; Arist. Rhet. ii. 13; arising from a baseness or evil %(>o; in the man
himself.— See Trench's Gr. Test. Syn.— ED.

>>\ ROMANS I. 30-32.

vicious disposition,vA\\c\\ prevents a man from conferring any good
on another. — ^sovt^ia denotes avarice, properly so called, us we
often find it in the writings of Paul : otherwise [were irXsoveg/a
not taken in the sense avarice ] this sin would be blamed by him
rather rarely. But he usually joins it with impurity ; for man
[in his natural state] seeks his food for enjoyment, outside of
God, in the material creature, either in the way of pleasure, or
else avarice ; he tries to appropriate the good that belongs to an
other. — xaxorrftias), KctJUqfaiUy xctxia xsxpvftfAevri. Ammonius ex
plains this as " wickedly inveighing against all that belongs to
others ; exhibiting himself troublesome to another."

30. yidvptardc, whisperers), who defame secretly. — xaraXaXoo?,
back-liters), who defame openly. — 6iosrwyt?s) men who show them
selves to be haters of God — vfipiffrai) those who insolently drive
away from themselves all that is good and salutary. — umpripdvov;)
those who exalt themselves above others. On this vice, and
others which are here noticed, see 2 Tirn. iii. 2, etc. — aXa^ovag)
[* boasters,' Engl. vers.], assuming, in reference to things great and
good.1 — tpwpiras xaxuv, inventors of evil things) of new pleasures,
of new methods of acquiring wealth, of new modes of injuring
others, for example in war, 2 Mace. vii. 31. Antiochus is said
to have been xdffr,g xaxlac elpsrris [an inventor of every kind of
evil] against the Hebrews.

30. 31. Tbv&eiv aftidsif, affw'srovc, davvQerouc, dffropyoug, KSirovdcuc;,
dviXsrjftovac, disobedient to parents, without understanding, refrac
tory, [But covenant-breakers — Eng. vers.], without natural affec
tion, implacable, unmerciful) Two triplets [groups consisting of
three each], the former referring to one's conduct to superiors,
the latter to inferiors.

31. 'Affwdirovs). The LXX. translate the Hebrew words 1J2,
to act with perfidy, ?J?O, to prevaricate, by affuvQirsiv.2

32. A/xa/w/ia, [judgment. — Eng. ver.], the royal, divine, prin
ciple of justice, that God approves of virtues, hates vices, visits
the wicked with the punishment of death, and justly and de
servedly so, in order that He may show that He is not unjust.

boastful in words; vmpj$*»0(, proud in thoughts;
insolent in acts— See Trench Syn.— ED.

2 The Vulg. translates d<ivv6irovf ' incompositos.1 — ED.

ROMANS I. 32. •>.->

For whilst He punishes the guilty with death, He Himself is
justified [is manifested as just]. This Royal rule is acknowledged
even among the Gentiles. — on) viz. that. — -Trpa-aaovm;' vpdagouffi)
[those that commit or practise.] This verb, which is repeated
after the interposition of xoioZaiv [do], accurately expresses the
wantonness of profligate men, which is altogether opposed to
divine justice. T&/oi/<ro) — they do such things, even with the affec
tions, and with the reason. The same distinction between these
two verbs occurs,1 ch. ii. 3. — Savdrov, of death) Lev. xviii. 24,
etc. ; Acts xxviii. 4. From time to time every extremely
wicked generation of men is extirpated, and posterity is entirely
propagated from those, whose conduct has not been so immoral. —
aXXd xai, but also.) It is a worse thing, ffwtvdoxiiv, to approve
[of the evil] ; for he, who perpetrates what is evil, is led away
by his own desire, not without an argument of condemnation
against himself, or even against others, — (Comp. thou thatjudgest,
ii. 1), and at the same time shows his approbation of the law. —
Comp. with this, ch. vii. 16; but he who, ffuvsudrixt?, or approves,
with the heart and with the tongue [that which is evil], has as
the fruit of wickedness, wickedness itself ; he feeds upon it ; he
adds to the heap of his own guilt the guilt of others, and
inflames others to the commission of sin. He is a worse man,
who destroys both himself and others, than he who destroys him
self alone. This is truly a reprobate mind. — aodx.//xoi/ and ffuvwdo-
xoiJei are conjugate forms. — See ver. 28, note. The judging, in
ch. ii. 1, is the antithesis to the approving here. The Gentiles
not only do these things, but also approve of them. The Jew
judges indeed, thereby expressing disapproval ; but yet he does
them. — roTs fpdcffouffi, them that do them) themselves, and others.
— Comp. Is. iii. 9.

to do or make, fpdaau, to commit or practise. — ED.

26 ROMANS 11. 1.

CHAPTER II.

1. A/6, wherefore}. Paul passes from the Gentiles to the Jews,
as the whole of the following discourse clearly shows ; and yet
he does not use the transitive, but the illative particle, of which
two the latter, as being the more powerful, absorbs the former.
The Gentile does evil ; the Jew does evil. Then in the 6th and
following verses, he comprehends both, Jews and Gentiles. —
ai/aToXo'yjjro?, inexcusable.) Man seeks to defend himself. — avdpuKe,
0 man) In ch. i. he spoke of the Gentiles in the third person,
but he deals with the Jew in the second person singular ; even
as the law itself deals with the Jew, not in the second, but in
the third person singular ; because it had no concern with any
one but the Jew. — Comp. ch. iii. 19. But the apostle, wyho
directs his discourse to Gentiles and Jews, addresses the Jew
indeed in the second person singular, but calls him by the name
[O man] common to all. — comp. ch. i. 18 ; nor does he acknow
ledge the J'ew, as such, ver. 17, 28. The same difference between
the third and second persons occurs again, ver. 14, 17. It is a not
dissimilar circumstance, that the Gentiles are put off [as to their
condemnation] till the final judgment, ver. 16 ; but the Jews
are threatened by the law with a present judgment also [besides
the final one ver. 2.] — 6 xpivuv, thou that judgesi) being removed
[i.e. wherein thou art distinguished] from those that have pleasure
in evil-doers, i. 32. Paul uses a weighty expression. The Jew
esteems himself superior to the Greek, ver. 19, etc. Paul now
calls that an act of judging, and by it opens up a way for him
self, with a view to show the judgment of God. It is mere self-
love in a man, that, in proportion as he thinks others worse than
himself, he thinks the better of himself, Gal. vi. 4. The figure
paregmenon1 occurs here ; for xaraxpivus follows. — Comp. ch. xiv.
22, 23 ; 1 Cor. iv. 3, etc., xi. 29, etc. ; James ii. 4. — trepov, another)
who is of no concern to thee ; whose more open unrighteousness
profits thee nothing ; a heathen.

1 A joining together of conjugate forms, or of simples and compounds,
ex. gr. here, zoivu;, xMTctKoivii;. — ED.

ROMANS II. 2-5. 27

2. O"bafi,tv) we know ; without thy teaching, O man, that
judgest [we know]. — TO x^/'/xa ro\j 0eoij, the judgment of God); not
thine, thou that exceptest thyself. — xa.ro, aXridiav) according to
the truth of the highest kind, without distinction ; just as His
judgment is called ftixaiov, righteous, atver. 5, 6, 11 ; not merely
having respect to external acts, but also to internal thoughts
ver. 16 [the secrets of men].

3. a-j, thou) as distinguished from the Gentile ; every one,
even without a cause, makes his own self an exception [as
regards condemnation] ; and flatters himself, although he knows
not himself, on what grounds. — sx.psu^, shah thou escape ?)
through the loopholes, which thou seekest. Every one, that is
arraigned, <pev~/si, tries to escape [6 <p ivyw is the technical term for
a defendant; 6 diwxuv, the accuser] ; he who is acquitted, l-/.^\jyti,
escapes.

4. "H, or}. Men easily become despisers of goodness, while
they are not sensible of the judgment of God. The particle
#, or, properly acts as a disjunctive between the vain thought
[on their part] of escape, and the palpable treasuring up of -wrath
in consequence of their abuse of goodness itself. — yjr^T^Tog,
wcr/jig, fia-/.podufj,ioic, goodness, forbearance, long-suffering) since
thou hast both sinned, and art now sinning, and wilt sin. \_By
goodness, GOD restrains His wrath, ver. 5 : by forbearance, He
as it icere, keeps Himself unknown, until He is revealed, ver. 5 :
by long-suffering He delays His righteous judgment, ibid. —
V. g.] Presently after, rb -/J>^<ST},V, the goodness of God, implies
all these three. Even those, who shall be condemned hereafter,
had the power, and it was their duty, to have repented. —
ayvow, ignorant). Paul wonders at this ignorance. — ayti) leads
pleasantly ; does not compel by necessity.

5. As, but) The antithesis is between the despising of the
riches of His goodness, and the treasuring up of wrath. — 0xXrr
p6rr,ra, hardness) Its antithesis is ^p^arov. — aiMtravdr^ov xapd!a\/)
The antithesis is /isrcao/av. He meant to say a/^Tavor^iav : to
which word, later writers show no aversion ; but Paul avoided
an unusual term. — dqsauplfy/;, thou treasurest up), although thou,
O man, thinkest, that thou art treasuring up all kinds of blessed
ness. O what a treasure may a man lay up, during so many
hours of his life, on either side ! [either for heaven, or else hell],

ROMANS II. f>.

Matt, xviii. 24 ; 1 Tim. vi. 18. — aiaurp) for thyself, not for
the other, whom thou judgest. — opyr,v — op'/r^, icrath — of icrath)
The idea of &siv6rr,$ [vehemence] of language is here conveyed
with great force. Why is it, that many have no sense of wrath?
[Because] The day of wrath is not yet ; but it shall be. — tv r,ftepip).1
When sv refers to time, it denotes the present ; e/g, the future.2
That day is present to God [therefore ev r,t*epa, present, is used].
But this expression may also be construed with opyqv. [Beng.
seems to have construed Iv fifjkiptji'with§i)ff(x»fifytf\. — dwroxaXu-vJ/swg,
of the revelation) When God shall be revealed, the secrets of
man shall be revealed, ver. 16. — xai dixaioxpittac). By far the
greatest weight of testimony, and the unquestionable antithesis
between avoyj^ and aflroxaX&vJ/s&if, which is most worthy of the
apostle (such as there is also between avo^v and wdBifyv, cli. iii.
26; Ps. 1. 21), confirm the reading of the particle xa/, ver. 4,
rrjff ^CprjSrciTriTog, xai rr,g avo%ris, xai Tr,g ftetXfofoftfaf ver. 5, opyr,g
xai aTox.a/.u%}/£W5, xai dixatoxpiffia;.3 ' Avoysq and d»nx<i\wfyi( have
respect to God, and are compared together, as avoyji and ivdsi^ig
are at ch. iii. 25 ; ftaxpofo/Afa and dixaioxpiaia refer to the sinner,
Xpriffr6rr,s and opyq are put generally. Wherefore the particle
xai should not have been admitted, as it is by some ; it is sup
ported also by Origen, in his work against Celsus, in the MS.
at Bale, as Sam. Battier informs us in his Biblioth. Brem., Class
vi., p. 98. Instead of atroxaXv-^ius the Alex. MS. has dbraTo-
dogsus. I formerly omitted to notice this various reading, which
arose from its having the same letters at the beginning as the
verb ccToSwfff/, and is quite out of place here ; nor do I use it
now to defend that xai which follows immediately after. Eras
mus observes, that faxatoxpisias, was a word newly coined to
express a thing not formerly known among [acknowledged on
the part of] men.

6. "O^ d-TToduasi ixaffTui xara ra tpya, Otvr8v\ So the LXX.
expressly in Prov. xxiv. 12, and Ps. Ixii. 13, <ri> avo

1 Wrath to be revealed in the day of wrath. — ED.

* tig rviv qpipav would be against the coming day. — ED.

3 The later Syr. Version, and Origen in three passages, also the A MS.,
read the ««/ before %ix.cttox.p. But ABG Vulg. Syr. Memph. fg. Origen in
three other passages, and Lucifer, agree with Roc. Text, in omitting
*«/'. — ED.

ROMANS IT. 7, 8. 20

This saying, and especially that below, ver. 11, is often quoted.
— ccTodwffe/, will render) not only will give, but will repay. [See
that you make this the rule of your plans. — V. g.] — xara, accord
ing to) Paul describes those, who shall obtain either life or
death, generally, and according to the condition [or else in a
way suited to the apprehension^ of those, with whom he is con
cerned in this place, cutting them off still from all special ground
of obtaining or losing salvation. Therefore, this passage is of
no advantage to the argument for the merit of good works.

7, 8. To/s A"" — roTs &'i, to these on the one hand — but to them
on the other) a more important distinction, than many now
think.

7. To?;) sc. Zuffi ; comp. the following verse ; for xa.ra (see
Acts xxv. 23,) is employed here nearly in the same sense as
s%, next verse ; save that s^ implies a something natural to the
sinner ; Kara, a something supervenient [not natural, but super
induced^. You will see the difference, if you interchange the
particles with one another : «*• i/-ro,aov^j KT\. In this view,
ro/j and fyrovei stand in apposition, the conjunction being omitted
by the figure asyndeton.1 — I/TO/AOV^V epyou, patience in work) so the
patience of hope, 1 Thess. i. 3 ; L/TO/^OKJ}, patience, includes, in this
passage, obedience, steadiness, and that, too, with submission. —
'ipyov, in work. There is great force in the singular number
here (ivell-dointj. — Engl. Vers. ; the good u-ork is referred to, of
which), Phil. i. 6 ; Rev. xxii. 12. — b6%av, ylory) The construc
tion is, TO?; Bo^av y.r\ fyrouffiv (d-7ro8u>ffti) ^uqv, to those li'ho seek for
glory, etc. (he will render) life. Pure love does not exclude
faith, hope, desire, 1 Cor. xv. 58. — fyrovai, to them that seek)
Whereas thou, O Jew, thinkest, that tliou hast no need of any
seeking \_Industry is requisite. — V. g.]

8. To?? d= If ipiQttas, but unto them that are [influenced by
contention] contentious. Paul shrunk from saying directly :
God will render to them, that are contentious, death or everlasting
destruction. He therefore leaves that matter to be supplied, by
the conscience of the sinner, from the preceding antithesis ; He
will render, not certainly eternal life ; and he turns the discourse
to those things, which follow. To/c here, has therefore the force

1 Beng. construes it " to them who are animated by (xotrdi) patient con
tinuance in well-doing, even those who seek glory, etc. — ED.]

30 ROMANS II. 9, 10.

of 7 prefixed, and signifies as concerns, Comp. ch. iv. 12, notes.
Accordingly there follows, with great propriety, IT/ waaav ; for
we have also, Ex. XX. 5, eirl rixva, IT/ rpirqv Ka.1 Tirdprqv yzvtav,
rc7$ piaoZffi fte, upon the children, upon the third and fourth genera
tion, as concerns them that hate me. Furthermore, s%,from or of,
as in ver. 27, and often elsewhere, denotes a party or sect ; in
reference to those, who are of a contentious party or nation, like
thee, O Jew, setting themselves in resistance to God. The
character of false Judaism is disobedience, contumacy, impatience.
— rri dXrifa/ef,, rr\ ddixia, truth, unrighteousness) These two are
often opposed to each other, 1 Cor. xiii. 6; 2 Thess. ii. 10, 12 ;
truth includes righteousness, and unrighteousness implies at the
same time falsehood. — du/^bg y.ai Ipyii) LXX., Ps. Ixxviii. (Ixxvii.)
49, 6vfjkbv %.a} opyqv xai d\tyiv ; 6v,u,bs inflicts punishment ; bpyq
follows up an offence. The propriety respectively of these words
is seen in Eph. iv. 31, 32, where rb -^api^aSai is opposed to rr\
opyy, and itWXay^iwv to 0t;,u,og. Qupbs is defined by the Stoics to
be l?yr\ dp^o/ievr}, the beginning of anger. Nor should we despise
the explanation of Ammonius, da/tog ftev sen vpoGKatpog, bpyh ds
•7ro\w%p6vio$ {Avriffixaxia ; Svpos is only temporary ; Ipyn is the last
ing remembrance of injuries.1

9. 0X/%|//j Kai (fTivo^upia, affliction and anxiety [tribulation and
anguish], fatyig, affliction or tribulation for the present ; mno-
Xiapfa, anxiety or anguish, in regard to things future ; 6Xtyi$t
affliction, or tribulation, presses down; grevo^upia, frets and harasses
[oestuat et urget], Job xv. 20, etc. In these words we have
a proof of the avenging justice of God ; for the anger of God
has for its object, to teach the sinful creature, who is experienc
ing wrath and every species of adversity, to hate himself, because
in his whole conduct, he has set himself in opposition to God ;
and so long as the creature shrinks from this most just hatred
of himself, he continues under punishment. — vaffav -^v^v, every
soul) This term adds to the universal character of the discourse,
ch. xiii. 1. — Kpurov, first). So Ps. xciv. 10 : lie that chastiseth
the nations, shall he not correct (you among the people "?). The
Greek is a partaker [in the judgment] along with the Jew.

10. Ao'£« bt x.ai ripy, but glory and honour. Glory, originating

1 tivfto; Th. 0i>&>, loilinf] indignation ; opyt], a biding wrath, with a settled
jiurpose of revenge, tKi6vtu.ia. ri,uupiK;. — ED.

ROMANS II. 12. 31

in the Divine good pleasure ; honour, originating in the reward
bestowed by God ; and peace, for the present and for ever. For
the fe, but, expresses the opposition between wrath, and glory ;
indignation, and honour; affliction and anxiety [tribulation and
anguish], and peace. Comp. ch. iii. 17, 16, of which catalogue
the joys are viewed, as they proceed from God ; the sorrows as
they are felt by man ; for the latter are put absolutely in the
nominative, while the former, on the contrary, are put in the
accusative in ver. 7, as being such things, as God bestows. But
why are honour and sorrow set in opposition to each other, since
disgrace is the converse of honour, sorrow of pleasure ? Ans. :
In this passage, we must carefully attend to the word eip^r,,
peace, which is here opposed to sorrow, that is to say, to tribula
tion and anguish. But at Isaiah Ixv. 13, joy (and honour) is
opposed to shame (and grief), each of the two parts of the sen
tence being expressed in abbreviated form, and requiring to be
supplied from its own opposite. Besides, in the classification of
goods, honour is the highest good, and, in the classification of
punishments, sorrow is the greatest punishment ; and the highest
degree on the one side, including all below it, is opposed to
the highest degree on the other ; so we have glorying and woe,
1 Cor. ix. 16.

9, 10. Karepyagoftsvow spyagoftevtfi). The distinction between
these words is more easily felt, than explained, more easily ridi
culed, than refuted. There is another distinction : 1*1 -^Myjrp is
said of the punishment; for punishment fa Us upon it, and the
soul will bear it unwillingly ; vavrf rw tpyaSo'j.tvu, the dative of
advantage, is said of the reward.

12. "Offoi yap, for as many) the Gentiles: and as many, the Jews.
— dvo>ws) This word occurs twice by antanaclasis,1 in the sense,
not in the law, not by the laic, (oyx It/ vopw, ou did uopou) as is evident
from the antithesis. — ypaprov) sinned : the past tense, [past] in
reference to the time of judgment [shall then be found to have
sinned]. — xal dvoUuvrai, they shall also perish) the word, also,
denotes the correspondence between the mode of sinning, and the
mode of perishing ; he says, they shall also perish ; for it was not
convenient to say, in this instance, dvopu;, they shall be judged

1 See Appendix.

M ROMANS IT. 13, U.

unthout law, as he presently after says aptly, they shall be judged
by law. — Iv vdpu) [in, or] with the law, not, [as the heathen], avo/^ug,
without laiv, i.e. since they had the law. — dia VO/AOV, by the law)
ch. iii. 20.

13. O-j yap, for not) A Proposition [Statementof Subject] clearly
standing forth, the. words of which have respect also to the
Gentiles, but are particularly adapted to the Jews ; concerning
the former, ver. 14, etc. treats ; concerning the latter, ver. 17,
etc. ; wherefore, also, ver. 16 depends on ver. 15, not on ver.
12. They have caused much confusion, who enclosed within a
parenthesis the passage beginning at the 14th, nay, rather at the
13th verse, and ending with the 15. — oi axpoarai, hearers), in
active, however sedulous [in hearing] they may be. — vapa r& &su>,
before [with] God) ver. 2. — >roir,Tai, doers) namely, if men have
shown themselves to be doers, ch. x. 5. They may do things
pertaining to the law, but they cannot prove [warrant] themselves
to be the doers of the whole law. — dtxaiudqaovrai, shall be justified)
This verb, in contradistinction to the noun dixaioi, which denotes
men actually righteous, involves a condition, which is to be per
formed, and then [the condition being fulfilled] the declaration
of their being righteous, as about to follow [as the consequence]
in the day of the divine judgment.

14. "Orav, when) After Paul has finished the refutation of the
perverse judgment of the Jews against the Gentiles, he next
proceeds to show the true judgment of God against the latter.
He treats here of the Gentiles more directly, for the purpose of
convicting them ; and yet, what is granted to them in passing, is
granted with this end in view, that the Jew may be dealt with
the more heavily ; but ver. 26 treats of the Gentiles quite in
cidentally, in order to convict the Jew. Wherefore, orav, when,
is used here [ver. 14] ; lav, if, there [ver. 26]. — ydp for) lie
gives the reason, why the Gentiles should also be required to be
the doers of the law ; for when they do ever so little of it, they
recognise their obligations to obey it. And yet he shows, that
they cannot be justified by the law of nature, or by their own-
selves. There are four sentences beginning with the words :
when — these — who — the conscience bearing witness along with.
The second is explained by the third, the first by the fourth. —

Not, ra »0«j ; some individuals of the Gentiles ; and yet there

ROMANS II. 15. 33

is no man, who does not fulfil some of the requirements of the
law (sx ruv roD vopou). He did not choose to say ednxoi, which is
usually taken rather in a bad sense. — ,ajj vopw VO/MV ^ — not the
law : the law not) Not even here is the change in the arrange
ment of the words without a reason ; in the former place, the
not is the emphatic word, so that greater force may be given to
the, have not; in the latter place, the word vtpcv, the law, contains
the emphasis, thus forming an antithesis to the \a-jroig, unto them
selves. So also, vopoz, law, has sometimes the article, and some
times not, and not without a good reason in each instance, ver.
13, 23, 27, iii. 19-21, vii. 1., etc. — p-jeii, by nature] The construc
tion is, /j,r, vopov 'i'xpvra. <p\j6tt, not having tJie law by nature.1 [But
Engl. vers. joins nature with (70, not with having] precisely as in
ver. 27, rt I?, puesus axpofivtfrta, the uncircumcision by nature, con
trary to the Syriac version of ver. 27, which connects the word
nature with doing, " doing by nature the law" The Gentiles are
by nature (that is, when left to themselves, as they are born, not
as individuals, but as nations), destitute of the (written) law ; the
Jews are by nature Jews, Gal. ii. 15, and therefore have by nature
the (written) law, ch. \i. 24, the end of the verse. Nor yet,
however, is there any danger, that the force of the construction,
which most follow, do by nature those things, which are of [con
tained in] the law, should be lost ; for what the Gentiles, who
have not the law, do, they in reality do by nature. The term
laic, in the writings of the apostle, does not occur in the philo
sophical, but in the Hebrew use ; therefore, the phrase, natural
law, is not found in sacred Scripture; ver. 12 shows, that the thing
itself is true. — c-o/rj do), not only in actual performance, but also
in their inmost thoughts, ver. 15, at the end. — o5ro/, these) This
little word turns the collective noun idvri, Gentiles, to a distribu
tive sense [so far to wit as they really do it. — V. g.] — VO/MS, a law)
What the law is to the Jews, that the Gentiles are to their own-
selves,

15. 'Ev&tixvuvrai, tliey show) [demonstrate] to themselves, to
others, and, in some respects, to God Himself. — rJ Ifyot

1 It may be thought by this interpretation, that the clause which precedes
the words, von Natur, in the German version should be omitted to avoid the
ambiguity, although, perhaps, the Author knowingly and willingly mad* ttte
of the ambiguous [equivocal] punctuation. — E. B.

C

34 ROMANS II 16.

the work of the law}, the law itself, with its practical [active]
operation. It is opposed to the letter, which is but an accident
[not its essence]. — "/pavrbv, written), a noun, not a participle,
much less an infinitive [to be written]. Paul, by way of con
trast, alludes to the tables of Moses. This writing is antecedent
to the doing of those things, which are contained in the law ; but
afterwards, when any one has done, or (has not done) the things
commanded, [the demonstration, or] the showing [of the work of
the law] follows, and that permanent writing [viz., that on the
heart] becomes more clearly apparent. — ffufruaprupwffrig, simul
taneously bearing witness) An allegory ; the prosecution, the
criminal, the witnesses are in court ; conscience is a witness ; the
thoughts accuse, or also defend. Nature, and sin itself, bear
witness : conscience bears witness along with them. — aurwv) of
themselves, or their own. — 7-^5 ffwtidqetug, the conscience) The
soul has none of its faculties less under its own control, than con
science. So 0uve!dri<sis and Aoy/cr/A&'s are joined, Wisd. xvii. 11,
12. — fj,fra%i> aXX-/jXwi/, between one another) as prosecutor and
criminal. This expression is put at the beginning of the clause
for the sake of emphasis, inasmuch as thoughts implicated in the
trial ivith thoughts, are opposed to conscience referred to the law.
— ruv }.oyi0/jt,Z)v xarriyopovvruv, their thoughts accusing) Some ex
plain [analyse] the words thus: the thoughts, which accuse, testify
ing simultaneously [taken from gvptfiofrvftfotis] ; but thoughts ac
cusing [ruv Xoyiapuv xarqyopo-jvruv] is an expression, which stands
by itself. — % v.ai, or even) The concessive particle, even, shows
that the thoughts have far more to accuse, than defend, and the
defence itself (comp. 2 Cor. vii. 11, defending or clearing of
yourselves) does not extend to the whole, but only to a part of
the conduct, and this very part in turn proves us to be debtors
as to the whole, i. 20. — a-roXoyoy/AEvwi', [excusing] defending).
We have an example at Gen. xx. 4.

16. 'Ev w'spq, in the day) It is construed with show, for the
present tense is no objection ; ver. 5 employs the present in the
same general way. And Paul often says, in the day of the Lord,
which implies more than against [or unto the day~\ 1 Cor. v. 5 —
comp. before, or in the presence of 1 Tim. v. 21, note. Such
as each thing was, such it shall then be seen, be determined, and
remain. In that day, that writing of the law on the hearts of

ROMANS II. 17. 35

men will be manifest, having also joined with it some defence
of upright acts, although the man be condemned [fall] in the
judgment, himself being his own accuser, on account of other
offences. And that circumstance implies, as a consequence,
[infers] (reasoning, from the greater to the less, i.e., from the final
judgment, to the judgments of conscience in the present life),
accusation, or even defence, exercised in this life also, as often as
either the future judgment itself is vividly presented before a
man, or its anticipations, without the man's own privity (con
sciousness), are at work in the conscience. — Comp. 1 John iv. 17.
And Scripture often speaks so of the future, especially of the
last things, as that it presupposes those which precede them.
The Jews at ver. 5, as the Gentiles in this passage, are threat
ened with the future judgment. — ra x^Tra, tlie secrets) the con
science, and the thoughts. — Comp. 1 Cor. iv. 5. This confirms
the connection of this verse with the preceding. The true qua
lity of actions, generally unknown even to the agents themselves,
depends on the secrets. — See ver. 29. Men judge by outward
manifestations, even concerning themselves. Outward manifes
tations of good or evil will also be judged, but not then for the
first time ; for they are judged, even from the time in which
they are wrought ; deeds, that are secret, are then at length
brought to judgment. — rZ/v avQpuvuv, of men) even of the Gen
tiles. — Kara, according to) i.e. as my Gospel teaches. Paul adds
this short clause, because he is here dealing with a man, who
does not yet know Jesus Christ. The Gospel is the whole
preaching as to Christ ; and Christ will be the Judge ; and the
judgment in regard to the Gentiles, is not so expressly declared
in the Old, as in the New Testament. And it is called the
Gospel of Paul, as it was preached by Paul, even to the Gen
tiles. — Acts xvii. 31. All the articles of evangelical doctrine,
and the article concerning the final judgment, greatly illustrate
one another ; and moreover, this very article, even in respect of
believers, is altogether evangelical. — Acts x. 42 ; 1 Pet. iv. 5.

17. E/ &, but if) If — comp. when, ver. 14 — has some resem
blance to an Anaphora,1 with the exception that orav, when,
having reference to the Gentiles, asserts more ; */', if, used with

1 See Appendix.

3G ROMANS II. 18-20.

respect to the Jews, concedes less. After if, olv, therefore [ver. 21],
follows, like «>.Xa, but, (ch. vi. 5)1 and bs, truly Acts xi. 17.2 —
Comp. Matt. xxv. 27. Moreover, the o\>v, therefore, in a subse
quent verse (ver. 21), brings to a conclusion the somewhat long
protasis, which begins with si, if. — 'louSa/b?, a Jeiv) This, the
highest point of Jewish boasting (a farther description of it being
interposed at ver. 17—20, and its refutation being added, ver.
21—24), is itself refuted at the 25th and following verses. More
over, the description of his boasting consists of twice five clauses,
of which the first five, from tlwu restest (ver. 17), to, out of the law
(ver. 18), show wrhat the Jew assumes to himself; the rest, as
many in number as the former, thou art confident (ver. 19 ), to, in the
law (ver. 20), show, what more the Jew, from this circumstance,
arrogates to himself, in reference to others. On both sides [in
both series], the first clause of one corresponds to the first of the
other, the second to the second, and so on in succession ; and as
the fifth clause in the former series, instructed, ver. 18, so the
fifth in the latter, having, ver. 20 [the form of knowledge] de
notes a cause : because thou art instructed, [answering to] because
thou hast. — j-rovo/^a^) in the middle voice : thou callest thyself
by this name, and delightest to be so called. — J-rava-rai/?;) thou
restest in that, which threatens to put thee in a strait ; thou hast
in the law a schoolmaster, instead of a father [as you fancy the
law to be]. — Tp VC/AW, in the law} Paul purposely [knowingly]
makes frequent use of this name. — sv ©gp, in God), as though He
were One, who is peculiarly thy God.

18. To Q'sXwa) the will, that is, whatever has been ratified by
the law ; so, the irill, absolutely, Matt, xviii. 14 ; 1 Cor. xvi. 12.
But this will is nothing else, than the will of God ; but a strong
feeling of piety [suXa/Ss/a, pious caution] prevented Paul from
adding, of God. — ooxipafyii) provest, approvest.

19. 'EC gy.oTti, in the darkness of congenital ignorance [igno
rance, accompanying the heathen from birth].

20. poppuffiv') The word is taken here in a good sense, in
reference to the Jew, who is boasting : the form, or correct out-

1 ABCA read «xx« there. Gfg Vulg. read «^«, simul.

2 EGe Rec. Text, Theb. Vers. read Se, who truly was 7, etc. ABCrf
Vulg. omit It. — ED.

ROMANS II. 21-J6. 37

line. — rr(; yvwffEw; xa/ rJ;; aXr,dt!ag, of knowledge and of the truth)
a Hendiadys ; the truth in this passage expresses accuracy in esta
blished doctrine, in our days called orthodoxy.

21. O-J diBdoxt*;, dost thou not teacli) a Metonymy for the con
sequent (that is, substituting the antecedent for the consequent),
he, who doth not practise, doth not teach his own self. — xtp-jasw,
preaching) loudly, clearly.

21, 22. K/J-r-f/j, /to/^£i(£/;, iipoml.sT;, dost thou commit theft,
adultery, sacrilege ?) Thou sinnest most heinously against thy
neighbour, against thyself, and against God. Paul had shown
to the Gentiles, that their sins were first against God, secondly
iigainst themselves, and thirdly against others ; he now inverts
the order ; for sins against God are very openly practised among
the Gentiles ; not so, in the case of the Jew. — 6 •SbiX-jffa^vog,
thou that abhorrest) even in speaking. — ra, si'ou/.a, idols} The
Jews, from the Babylonish captivity even to the present day,
abhor idolatrv, to which they had been formerly addicted : never
theless they even put Christ to death, and [still] oppose the
Gospel and the glory of God. — hpoffu^iT;, dost thou commit sacri
lege?) because thou dost not give God the glory, which pecu
liarly belongs to God.

24. To yap ovofAa) Is. lii. 5, in the LXX., 5/' i/,aar Bid -rav-ri; r&
ovo/jta /icu (3Xa,s$r)p,s?rcu ev rot; ihiffi, through you My name is conti
nually blasphemed among the Gentiles. — Comp. Ezek. xxxvi. 20,
etc. — xadu: yi~/f>a.TTai, as it is written) This short clause is
fittingly placed at the end, as it refers to a thing evident of
itself, but it is set down for the sake of the Jews, ch. iii. 19.

25. 'flf £?.£?, projiteth) He does not say justijieth ; the profit is
described chap. iii. and iv. Circumcision was still practised
among the (believing) Jews. — inv, if) Paul not only speaks,
using the ad hominem argument [argument on his adversary's own
principles to confute him], but also speaks according to his own
sentiments, and shows, that they are deceiving themselves, who
are trusting to circumcision, though they have violated the law. —
Taf>a(3ar»jj, a transgressor) A word abhorred by a Jew, ver. 27.

26. 'H dxpo-Sutria, uncircumcision) that is, a person uncircum-
cised, for to this the ad™iJ, his, is referred. — Xoy/tfftjffira/) The
future ; shall be counted, by a righteous judgment. In ver. 25,

, the preterite, implies, is now made.

33 ROMANS II. 27-29. III. 1.

27. Kgive?, shall judge) Those, whom thou now judgest, will
in their turn judge thee at the day of judgment, ver. 16. Matt,
xii. 41 ; 1 Cor. vi. 2, 3. — rsXouffa, keeping (if it fulfil) : a word
of large meaning. Therefore lav, if, ver. 26, has a conditional
meaning, and does not positively assert. — <ts, thee), who art its
judge [the self-constituted judge of the un circumcised]. — rbv)
the article does not properly belong to vapafia.rqv, but rbv 5;« is
used as fi ex. — bia [by, or] with) Thou hast the letter, but thou
even abusest it ; there is an antithesis between by nature, and
with the letter ; then follows a Hendiadys, by the letter and circum
cision. Concerning the letter and spirit, see ch. vii. 6.

28. 'O IK), a periphrasis for the adjective. — Iv <sap/.i, in the flesh}
opposed to [that] of the heart, ver. 29.

29. O?, whose), who seeks praise and has it, not from men,
etc. — t-nraivog, praise) The allusion is to the name Jew \JudaK],
"JVTV* they shall praise thee, Gen. xlix. 8. He therefore adds,
tv, not T\C, [mpirowg]. This is the solution : The Jeiv who is one
inwardly, he is the Jew, who has praise ; as much as to say, this
is true Judaism. It is opposed to the judging [ver. 3]. — oux E|
avdpuvuv, not of men), who, when they praise themselves, boast,
ver. 17. — 0£oD, of God), who sees the heart.

CHAPTER III.

1. T/, ivhat). Paul's usual form of bringing in an objection.
— ovv) then. Since circumcision is unprofitable without observing
the law, and since being a Jew outwardly is of no avail, what
advantage does the latter possess, and of what profit is the
former ? It therefore must follow, that the Jews have no pecu
liar privileges whatever. Paul denies this conclusion. There
are innumerable exceptions taken against the doctrine set forth
in this epistle, by the perverseness of the Jews, and of mankind at
large ; but Paul sweeps them all away.- — M wspigcbv, peculiar
advantage), "inv over [as compared with] the Gentiles. This

ROMANS ill. 2 3. 39

point is taken up at ver. 2. — upsXtia, rqc ftpiropris, the profit of
circumcision) See on this subject ch. ii. 25.

2. HoXu, much) In the neuter gender; supply Kepmaov. It
rather refers to the concrete, concerning the Jew, than to the
abstract, concerning circumcision, ver. 1 ; this will be treated of
at ch. iv. 1, 9, etc. So, ch. ii. 29, ou, viz. 'lovdatou, the Jew
[instead of »;;, though ^tpiTo^ had preceded]. — Kpurov) i.e. first,
and therefore chiefly ; the word signifying in the next place, does
not always follow [after xpurov\. One privilege of the Jews,
admirably adapted to Paul's object, is set forth in this passage
(the others will follow, ch. ix. 4, 5) ; and by this very one, he
is about, by and by, after he has ended this prefatory address of
conciliation, so much the more to convict them.1 — k^Ksn^eav,
they were intrusted with) He, to whom a treasure is intrusted,
may manage it either faithfully and skilfully, or otherwise ; and
the Jews treated the Old Testament Scriptures in very different
ways. But Paul says, that the oracles of God were intrusted to
the Jews in such a manner [under this condition], that the good
about to come, ver. 8, which they [the oracles] described, would
belong to the Jews, if they would receive it by faith ; — ideas
extremely suggestive : God is true, faithful, intrusting His
revelation to men, righteous ; man is mendacious, perfidious,
distrustful, unrighteous. — 7.6-/ia), a diminutive. The Divine
answers were often brief, as in the Urim and Thummim : Xoy/oi/
is also [God's] saying [ver. 4], concerning circumcision, and the
other privileges of the Israelites.

3. 17 yap, for what ?), viz. shall we say, ver. 5, where likewise
(ifi, interrogative, follows ; so, «•/ yap, LXX., Job xxi. 4. — si, if)
Thus might the Gentile rival easily object. — fa'Ksrrfiu.v) The
words derived from a common root are, s^iart^aav, rrfarr^av,
d'TTiaria, xianv. — nvs$, some) [for many, most of the Jews], a form
of expression to avoid what is disagreeable [euphemy]. Moreover,
unbelievers, though numerous, are considered as some indefinitely,
because they do not very much come under enumeration, ch. xi.
17 ; 1 Cor. x. 7 ; 1 Tim. iv. 1. — ^ianv), the faithfulness, by
which promises will be performed, and good will come [ver. 8].
This faithfulness remains, though all men should be unfaithful

1 On the TpofapotTinf, i.e., precautionary address to disarm prejudices,
when about to speak unwelcome truths. See Appendix. — ED.

40 ROMANS III. 4.

[unbelieving] ; it remains, chiefly in respect of believers. They
who deny universal grace, have but little [perception or] know
ledge of the faithfulness of God in respect to unbelievers. With
respect even to the reprobate, the antecedent will of God ought,
indeed, to be held as of great account ; for what they have not,
they, nevertheless, might have had ; and this very circumstance
confers upon them an altogether great privilege ; and even
though they do not perceive it to be so [or uphold it], still this
peculiar advantage [ver. 1, TO vspifftov] remains, that the glory of
God, and the glory of the faithfulness of God," are illustrated in
them. Comp. the expression, hath abounded, ver. 7. This, the
peculiar advantage, is not to be held as of no account. The
apostle, when he would vindicate our faith, with great propriety
praises the faithfulness of God. Comp. 2 Tim. ii. 13. — xarap-
yfati ; shall it make of no effect ?) The future, employed with
great force in a negative address. The faithfulness of God is
unchangeable.

4. MJJ yevoiro) Paul alone uses this form of expression, and
only in his epistles to the Romans and the Galatians. — yivesdu,
let him be made) in judgment. — 6 ©EOC dA^j, God true) See
Ps. cxvi. 12, where God's most faithful retribution is set in
opposition to man's perfidy. This fact, and the term lying, are
referred to again, in verse 7. — nag av&puvog, every mail), not even
excepting David. Ps. cxvi. 11, the LXX. have vag avdpuvog
•^svffrqg, every man a liar. Hence David, 1 Sam. xxiv. 9, speaks
of man's words, that is, falsehood. — OTW? — xpivigOui ffi) So the
LXX., Ps. li. 6 [4]. Those things are also [besides their appli
cation at David's time] prophetical, which David prayed in the
agony [conflict] of his repentance. — &v), if only it [God's faith
fulness] were to be had recourse to, and if man would dare to
put it to the test. — BiKa,iu6r,g — vtx^ffr^, thou mayest be justified —
mayest overcome), in the name of faithfulness and truth. The
human judge judges so, as that the offence of the guilty is the
only consideration weighed [regarded] by him, nor is he other
wise concerned as regards [vindicating] his own righteousness ;
but God exercises judgment so, as that the unrighteousness of
men is not more demonstrated thereby, than His oAvn righteous
ness : vixav is generally said of a victory after the hazard of war,
or of a lawsuit for money, or of a contest in the public games.

ROMANS III. 3, G. 41

111 this passage, it is said of a judicial victory, which cannot but
come to God [i.e. God is sure to be the victor]. — ev rots X&'yo/f
sou) Hebr. ~P3"Q, in which one passage "UT occurs in Kal,
without the participle, that is, when iliou beginnest to speak, and
judicially to answer man, who accuses thee, or to proceed against
him. [In a general way, indeed, men acknowledge that GOD is
just, but when the question refers to special cases, then they are
wont [they love] to defend their own cause, V. g.] — ev rZ xplvfadai as)
Hebr. "]OB£'3 God at once both Kplvsi and Kgivtrat. Kpmrai
[implead in judgment] has the meaning of the middle voice, such
as verbs of contending usually have : xpfoovras applies to those
who dispute in a court of law. LXX., Is. xliii. 26 ; Judg. iv. 5 ;
Jer. xxv. 31. An instance in illustration is to be found in
Micah vi. 2, etc. ; also in 1 Sam. xii. 7. It is inexpressible
loving-kindness in God to come down [condescend to stoop] to
man for the purpose of pleading with him.

5. E/' 81, but if) This new argument, urged through a Jewish
person, is elicited from the verb thou mayest be justified, in the
preceding verse. — r\ adixia, unrighteousness) of which a man is
guilty through unbelief. — n epoZ/Atv, ichat shall we say) Paul
shows that this, their peculiar advantage [ver. i.], does not pre
vent the Jews from being under sin. — 6 evKpepu*) the inflicter of
wrath [taketh vengeance] upon the unbelieving Jews. The
article has a particular force. The allusion is to Ps. vii. 11,
6 Qtbg xpirrts d/xaioc, xal ftr^ (/>K for ?K > the LXX. from the simi
larity of letters, mistaking God for not], ivdyuv opyqv xutf ixdffr^v
r,/j,ipu,v : God is a just judge, and (iwt being substituted for God]
a God inflicting wrath. — Kara, avdpcavov, as a man) Man, accord
ing to the principles of human nature, might reason thus : My
wickedness is subservient to the Divine glory, and makes it the
more conspicuous, as darkness doth the light ; therefore, I should
not be punished.

6. 'E-T£/, otherwise) The consequence is drawn [bound, con
nected] from the less to the greater, as it ought to be in the case
of negatives. If God were to act unrighteously, in taking ven
geance on the Jew who acts unrighteously, a thing too absurd
to be mentioned, He certainly could not judge the whole world.
Affirmatively, the process of reasoning would take this form : He
who (justly) judges the whole world, will doubtless also judge

42 ROMANS III. 7, 8.

justly in this one particular case. [Vice versa] The conclusion
is, in its turn, drawn from the greater to the less at 1 Cor. vi. 2.
— rbv xfa/Aov, the ivorld) For even the unrighteousness of the
whole world (which is put in opposition to the Jews, at ch. xi.
12), commends the righteousness of God ; and yet God pro
nounces, and with justice, the whole world to be unrighteous,
Gen. xviii. 25. Nay, in the very judgment, the unrighteous
ness of man will greatly illustrate the righteousness of God.
The Jew acknowledges the righteousness of the Divine judg
ment regarding the world ; but Paul shows that there is the
same ground for judgment regarding the unbelieving Jews.

7. E/' yap, for if) An xKtiologia1 [a sentiment, with the
grounds on which it rests subjoined] set forth in the form of a
dialogue, for the purpose of strengthening the objection which
was introduced at the beginning of ver. 5. -vj/suff/xar/, through
my lie) The things which God says are true, and he who does
not believe these, makes God a liar, being in reality himself the
liar. — ri) that is, why do I even still excuse myself, as if I had
some reason to fear? Comp. ri In, ch. ix. 19; Gal. v. 11. —
xa-yu) I also, to whom the truth of God has been revealed ; not
merely the heathen. — x/>/vo/ta/) corresponds to -/.pivtaQui, ver. 4, 6,
Ixx. ; Job xxxix. 35 (xl. 4) ri 'in syu xpivopai ;

8. Ka/ w, and not) supply, act so, as [and why should I not
act so, as, etc.] ; but a change of number or person is introduced,
such as in ch. iv. 17. — xaOus, as) Some were in the habit of
calumniating Paul ; others were of this way of thinking, and
said that their opinions were approved by Paul. — <paai rivet, some
say) who make our support the pretext to cover over [justify]
their own perverseness. This epistle was principally written for
the purpose of Paul's confuting such as these. — y^a;, that we)
who maintain the righteousness of God. — or/) This depends
strictly [absolutely] on Xiys/K. — <ffoir,ffu^ev, let us do} without fear.
ra xaxa, evil) sins. — £X0?j, TO, ayada, good may come) The same
phrase occurs with the LXX. int. Jer. xvii. 6. Those calumni
ators mean to say this : Good is at hand, ready to come ; but
evil should prepare the way for it. — ra aya&a, good) the glory
of God. — ILv, of whom) that is of those who do evil, or even say

1 See Appendix.

ROMANS 111. 9, 10. 43

that we ought to do evil, in order that good may come. — TO
the judgment, which these unprincipled men endeavour to escape
by a subterfuge, as unjust [unrighteous], will peculiarly [in an
especial degree] overtake them — tvdtxov, just) Thus Paul re
moves to as great a distance as possible that conclusion, and
abruptly repels such disputers.

9. T/ o-jv ; what then ?) He resumes the question with which
he began at ver. 1. — ^rpot^o^tda, ;) have ice any advantage as coin-
pared with the Gentiles ? — ou vavru; 1) the Jew would say Tcbrw; :
but Paul contradicts him. In the beginning of this passage, he
speaks gently (for, in other places, where /^da/j.Sig is used, ov rrdvruf
cannot be substituted for it ; and in this passage the expression,
by no means [jArfiapug, had it been used], would take away the
concession which he made to them at ver. 2) ; but he afterwards
speaks with greater severity. — T^o^r/affa^^a) ice have proved, be
fore that I had mentioned the peculiar privilege of the Jews.
Paul deals, in Chapters i. and ii., as a stern Administrator [Pro
curator] of divine justice ; but yet he was unwilling to use the
singular number. By the plural number, he expresses the as
sent of his believing readers : cai/rag, all the Jews [as well as]
all the Greeks. — vp a^apriav) I/TO denotes subjection, as if under
the tyranny of sin.

10. Kadwj, as) That all men are under sin, is very- clearly
proved from the vices which always, and everywhere, have been
prevalent [have stalked abroad] among mankind ; just as, also,
the internal holiness of Christ is displayed in [pourtrayed by
means of] the innocency of His words and actions. Paul there
fore cniotes, with propriety, David and Isaiah, although it is con
cerning the people of their own times that they complain, and
that accompanied with an exception in favour of the godly [some
of whom are always to be found], Ps. xiv. 4, etc. For that com
plaint describes men such as God looking down from heaven
finds them to be, not such as He makes them by His grace.

10. "On O\JK tan dixuiof ovds tTg xrX.) Ps. xiv. 2, etc. The
LXX., bux ten KoiZiv j^jjtfrtfnjra, oi/x tariv teas tvog. — ti ten truviuv r>
OV &i6v. — tvo'j, The general phrase is, there is none

1 Beng. seems to translate " not altogether;" quite different from " in no
wise." — ED.

44 ROMANS III. 11-17,

righteous ; the parts follow : the dispositions and pursuits, ver. 11,
12 ; the conversation, ver. 13, 14 ; the actions, ver. 15, 16, 17 ;
the general demeanour, (gestus et nutus), ver. 18. — 6/xa/oj, righte
ous) a. suitable word in a discourse on righteousness. — ovds g/V,
not even one) who can except any one here ? ver. 23, not so
much as one under heaven. The exception, even of one, or at
least of a few, might procure [conciliate] favour to all ; as it is,
wrath is on that account the greater.

11. MX tanv 6 ffuviuv, there is none that understandeth) They
are without understanding in relation to what is good. — bi/x 'ianv
o ex.^r,TMv, there is none that seeketh after) They are without the
will to do good. To seek after, implies that God is "innDD
hidden, Is. xlv. 15.

12. ' E^sxXivav, they have turned aside) they have gone out
of the way. Declension supposes, that all had formerly been
in the right path. — a'/xa, together) at the same time. — r^peiud^ffav.
They have become unprofitable) They have not the power of
returning to do good. And on the contrary, in all these parti
culars they cling to what is evil, either secretly, or even openly.
They have become unjit for any useful purpose (a^ps?oi). The
conjugate word ^jjffr&Vjjg presently after follows.

13. Tdpoc — ioc — duTuv) SO the LXX., Ps. V. 10, Cxi. 4. —

a sepulchre lately opened, and therefore verv fetid. —
their throat) Observe the course of the conversation,
as it flows from the heart, by the avenue of their throat, their
tongues, and their lips — the whole is comprised in the mouth ; a
great part of sin consists in words. — fob rd %£/>.?)) under their
lips ; for on their lips is the sweetness of honey.

14. uv TO ffTo/j,a dpac xai Kir.pfag yifj,u) Ps. X. 7, LXX., ou dpac TO
tfro/ia duTov ye/Mi -/.at Kixpiag xai BoXou. — TO ffTof^a, the mouth) In
this and the following verse violence is described, as, in ver. 13,
deceit. — dpa:, cursing) directed against God. — mxpiac, bitterness)
against their neighbour.

15—18. 'O£s/s — ovx eyvuffav) Is. lix. 7, 8, LXX., 01 df irodec
avTuv — Ta^/ivoi ex^sai a7fj,a — tfarftftfUl oux oldaffi. So of the feet,
Prov. i. 16.

16. ^wrptppa. xai raXara*f/a), "OK"! It?, icasting and destruction.

17. O-Jx *~/vuffav, they have not knoicn) they neither know, nor
wish to know.

ROMANS III. 18—20. 45

18. Oux a-jruv) SO the LXX., Ps. XXXVI. 2, oux — duroDj — p&/3o;,
fear), not to say /otv, of which man in his natural state knows
much less. Of several passages, in which human depravity is
expressed, either in the complaint of God and of the saints, or
else in the confessions of the penitent, Paul has written out a
part of the words, and intimates that all the rest are to be
sought for out of the same places. — o<pdaX/j,Z>v, their eyes) The
seat of reverential awe is in the eyes.

19. "O<ra) whatsoever. He has just now accumulated many
testimonies from the law. — vd^og, the law) Therefore the testi
mony, ver. 10, etc., brought forward from the Psalms, arraigns
[strikes] the Jews ; nor ought they to think, that the accusations
therein contained are against the Gentiles. Paul has brought
no declaration of Scripture against the Gentiles, but has dealt
with them by arguments drawn from the light of nature. —
yo/xoj — vo>^) An instance of Aeivorqg,1 [impressive vehemence
in words] — ha, that) He presses this home to the Jews. —
(proper) mouth, bitter, ver. 14, and yet given to boasting, ver. 27.
The Jews are chiefly intended here, as the Gentiles by the term
world. — ysvrtTcti, may be made) [become] The world is always
guilty, but it is made guilty, when the law accuses and condemns
it. — -raj, all) not even excepting the Jews. The guilt of the
Gentiles, as being manifest, is presupposed ; the Jews are prose
cuted to condemnation by arguments out of the law. These are
guilty ; and their condemnation completes the condemnation of
the whole world as guilty.

20. A/&V/) for this reason, because) [Beng. connects this verse
with ver. 19. But Eng. vers. l therefore'). — vo'/xou, of the law)
indefinitely put, but chiefly referring to the moral law, ver. xix.
9, ch. ii. 21-26 ; which [the moral law] alone is not made void ;
ver. 31 ; for it was the works of it that Abraham was possessed
of, before he received circumcision. Paul, in affirming that we

/ ' O

are not justified by the works of the law, as opposed to faith,
not to any particular law, means the whole law, of which the
parts, rather than the species, were the ceremonial and the
moral ; and of these the former, as being even then abrogated,
was not so much taken into account ; the latter does not bind

J See Appendix.

46 ROMANS III. 20.

us [is not obligatory] on the same principle [grounds] as it was
[when] given by Moses. In the New Testament we have abso
lutely no works of the law without [independently of] grace ;
for the law confers no strength. It is not without good reason,
that Paul, when he mentions ivorks, so often adds, of the law ;
for it was on these that his opponents were relying : and were

ignorant of those better works, which flow as results from faith

ft '

and justification. — o-J br/.aiuQriat'ra.t, shall not be justified) on
the signification of this word, see Luke vii. 35. In the writings
of Paul at least, the judicial meaning is quite manifest, ver. 19,
24, etc., ch. iv. 5, taken in connection with the context. Con
cerning the future tense, comp. v. 30, note. — <xaea ffap%, all flesh)
synonymous with the ivorld, ver. 19, but with the accompanying
notion implied of the cause : the world with its righteousness is
flesh ; therefore it is not justified [by works flowing] out of
itself. — tvu-riov criroD, in His sight) ch. iv. 2, ii. 29. — vcj/uov, law)
which was given for that very purpose. — fT/yv«<r/f), the knowledge
of sins does not justify by itself, but it feels and confesses the
want of righteousness. — a//,apr/«c, of sin) Sin and righteousness
are directly and commensurately opposed to each other [ade
quate ; so that one on its side is exactly commensurate with the
other on its side] ; but sin implies both guilt and depravity ;
therefore righteousness denotes the reverse of both. Righteous
ness is more abundant, ch. v. 15, 17. Apol. A. C. says well,
Good works in the saints are the fruits of [appertain to] righte
ousness, and are pleasing on account of faith ; on this account they
are the fulfilling of the law. Hence dix.ot.ioZv is to make a man
righteous, or in other words, to justify ; a notion quite in accord
ance with the form of the verb in ou : nor is there any difficulty
in the derivative verb, but in dixaiog. He then, who is justified,
is brought over [translated] from sin to righteousness, that is,
from guilt or criminality to a state of innocence, and from de
pravity and conniption to spiritual health. Nor is there a
homonymy,1 or twofold idea, [when by analogy things different
by nature are expressed by one word], but a signification at
once simple, and pregnant in the terms sin and righteousness, the
same as also everywhere prevails in the term aquaic, forgiveness,

1 See Appendix.

ROMANS III. 21—23. 47

[remission], and in the words, by which it is implied, ayia.fy,
to sanctify, d^oXouw, to wash away, xadapi'^u, to purify, etc.,
1 Cor. vi. 11, notes; Ps. ciii. 3; Mic. vii. 18, etc. And this
pregnant [suggestive] signification itself of the verb to justify,
implying the whole of the divine benefit, by which we are
brought from sin to righteousness, occurs also, for example, in
Tit. iii. 7 ; with which comp. 2 Cor. v. 21 ; Kom. viii. 4 ; with
which comp. ch. v. 16. But elsewhere, according as the subject
under discussion demands, it is restricted to some particular
part, and especially to deliverance from sin, so far as guilt is
regarded in it : and Paul always uses it so, when, according to

*• ' ' cD

his design, he is treating of God justifying the sinner by faith.

21. Nyw) now [as it is] forms the antithesis, including the idea
of time, ver. 26. — ^upi; vo,u,ou — IKO rot V^M-J xal r&v xpopri-ruv,
without the law — by the law and the prophets} A sweet antithesis.
Tlie law is taken both in a limited and extended sense [David,

for instance, must be reckoned among the prophets, ch. iv. 6. —
V. g.]. — Kipavtpurou, has been manifested) by the Gospel of Jesus
Christ. — /iMpropovftsvi), being witnessed by, having the testimony of)
according to [by] promise.

22. Ae [gy«;t] but) An explanation is here given of the righte
ousness of God, ver. 21. — dia xiertus *Ir,a5v XpiffTtiv, by faith of
Jesus Christ) by faith in Jesus. — See Gal. ii. 16, notes. — £/'?,
unto) To be connected with the righteousness, ver. 21. — £/';
Tan-as, unto all) the Jews, who are, as it were, a peculiar vessel.
— sV/ -rai/ra;, upon all) the Gentiles, who are as a soil which
receives an exceedingly abundant rain of grace, comp. ver. 30.
— o\j ya.f Ian biasroXq, for there is no difference) Jews and
Gentiles are both accused and justified in the same way. The
same phrase occurs in ch. x. 12.

23. "Hftctprov, have sinned) that is, they have contracted the
guilt of sin. Both the original act of sin in paradise is denoted,
and the sinful disposition, as also the acts of transgression flow
ing from it. The past tenses often have an inchoative meaning
along with the idea of continued action ; such as iitiarivGa., rfaixa,
jjyaTjjxa, C/T^xouffa, iVrTj/za, / hare believed, and still continue to be
lieve ; I have hoped, and still continue to hope ; I hare loved, and
still continue to love ; I have obeyed, and still continue to obey ; I
have established myself, and still establish myself. — xai vsrfpowrat,

48 ROMANS III. 24.

and come short) From the past tense, have sinned, flows this
present, come short, and by this word the whole peculiar advan
tage [ver. 1] of the Jews, and all the boasting of all flesh, are
taken away ; the former is a thing done [past], and the latter is
a thing now established ; each of them \_faaprov and
denotes deficiency ; they do not attain, ch. ix. 31. — r
&tou, of the glory of God) The glory of the living God Himself
is signified, which bestows life, ch. vi. 4 ; and to this, access was
open to man if he had not sinned ; but, as a sinner, he fell short
of this end of his being ; nor does he now attain to it, nor is he
able, by any means, to endure that glory which would have [but
for sin] shone forth in him, Heb. xii. 20, etc. ; Ps. Ixviii. 2.
Hence he has become subject to death ; for glory and immor
tality are synonymous terms, and so, also, are death and corrup
tion ; but Paul does not more expressly mention death itself,
until after the process of justification, and its going forth even to
[its issue in] life, have been consummated ; he then looks at death
as it were from behind, ch. v. 12. Therefore, the whole state of
sin is most exquisitely pourtrayed thus, in this masterly passage :
Tliey come short of, or are far from the glory of God ; that is,
they have missed [aberrarunt a : erred from~\ the chief end of man;
and in this very fact is implied [included], at the same time,
every lesser aberration. But those who are justified recover the
hope of that glory, along with most immediately realized glory
ing [viz., in Christ] in the meanwhile (of which [i.e. of boasting~\
in themselves, they had been deprived, ver. 27), and [recover] the
kingdom in life. See, by all means, ch. v. 2, 11, 17, viii. 30, at
the end of the verse. Wherefore, the antithetic idea to they have
sinned, is explained at ver. 24, and the following verses ; and
ch. iv. throughout, on justification ; the antithetic idea to they
have come short, is set forth in ch. v., with which, comp. ch. viii.
17, and the following verses.

24. AIKUIOV/AH/OI, Those who are justified) Suddenly, a more
pleasant scene is thus spread before us. — rjj aurou -xja-piri) by
His own grace, not inherent in us, but as it were inclining
of its own accord towards us ; which is evident from the conju
gate verbs ^apl^o^ai and %apirciu. Melancthon, instead of grace,
often uses the expression favour and mercy. His own is em
phatic. Comp. the following verse. — a<ro'>.urpuoiugj — u

ROMANS III. 25. 49

redemption from sin and misery. Atonement [expiation] or pro
pitiation (/Xaff/xis) and d'ToXurpusig, redemption, are fundamentally
one single benefit and no more, namely, the restoration of the
lost sinner. This is an exceedingly commensurate and pure
idea, and adequately corresponds to the name JESUS. Redemp
tion has regard to enemies (and on this point the positive theology
of Koerdg distinctly treats in the passage where he discusses
Redemption^), and reconciliation refers to God ; and here, again,
there is a difference between the words iXagpbt and xaraXX«y»5.
fIXa<r(ae;, propitiation takes away the offence against God:
xaraXXayj? may be viewed from two sides ; it removes (a) God's
indignation against us, 2 Cor. v. 19 ; (/3) and our alienation
from God, 2 Cor. v. 20.— ev XpiffrZ 'lycou, in Christ Jesus) It
is not without good reason that the name Christ is sometimes
put before Jesus. According to the Old Testament [From Old
Testament point of view], progress is made from the knowledge
of Christ to the knowledge of Jesus ; in the experience of pre
sent faith [From the New Testament point of view, the progress
is] from the knowledge of Jesus to the knowledge of Christ.
Comp. 1 Tim. i. 15, notes.

25. TLpoii)sTo) hath set forth before the eyes of all. Luke ii. 31.
The <xpb in <xpot&tro does not carry with it the idea of time, but
is much the same as the Latin proponere, to set forth. — /Xa<rr^;ov,
a propitiatory [Eng. vers. not so strictly, il propitiation1^ The
allusion is to the mercy-seat [propitiatory] of the Old Testament,
Ileb. ix. 5 ; and it is by this Greek term that the LXX generally
express the Hebrew maa, Ex. xxv. 17—22. Propitiation goes
on the supposition of a previous offence, which opposes the
opinion of the Socinians. — iv r& aurou a/pan, in His own blood)
This blood is truly propitiatory. Comp. Lev. xvi. 2, 13, etc. —
tit tvofi^iv r>jj di%.a.io<ruvr,s UVTOU, to the declaration of [for the de
monstration of] His righteousness) This is repeated in the fol
lowing verse, as if it were after a parenthesis, for the purpose of
continuing the train of thought ; only that instead of J/g, Latin
in, there is used in the following verse vpo$, ad, which implies a
something more immediate,1 ch. xv. 2. Eph. iv. 12. — 'i\

' tlf, towards, with a view to; vpo^for, with the effect of. — ED.

D

50 ROMANS III. 25.

[demonstration], declaration") Comp. notes at ch. i. 17. — 5/<i rrtv
vdpeaiv, for [Engl. Vers.] the pretermission \_passing by]} Paul, in
the Acts, and epistles to Ephesians, Colossians, and Hebrews,
along with the other apostles, often uses apifftv, remission : None
but he alone, and in this single passage, uses fdpzeiv, pretermis
sion ; and certainly not without some good reason. There \vas
remission even before the advent and death of Christ, ch. iv. 7,
3 ; Matt. ix. 2, in so far as it implies the application of grace
to individuals ; but pretermission in the Old Testament had
respect to transgressions, until (aToXurfwove) redemption of [or
from] them was accomplished in the death of Christ, Heb. ix.
15 ; which redemption, aToXvrpuffig, itself is, however, sometimes
also called apsaig, Eph. i. 7. Uapisvai is nearly of the same im
port as vtrepitieiv, Acts xvii. 30. Hence, in Sir. xxiii. 3 (2) ^
pstdiffDai and pn vapi'ivai are parallel; for both imply the punish
ment of sin. Ed. Hoeschel, p. 65, 376. vupeffig., pretermission
[the passing over or by sins] is not an imperfect apeffig, remis
sion ; but the distinction is of quite a different sort ; abolition or
entire putting away is opposed to the former (as to this abolition,
aderqffis, see Heb. ix. 26), retaining to the latter, John xx. 23.
Paul, at the same time, praises God's forbearance. The object of
pretermission are sins ; the object of forbearance are sinners.,
against whom God did not prosecute His claim. So long as the
one and other of these existed, the justice [righteousness] of God
was not so apparent ; for He did not seem to be so exceedingly
angry with sin as He really is, but appeared to leave the sinner
to himself, W/AEXE/V, to regard not. Heb. viii. 9 [^/fttXqMtj " I re
garded them not"] ; but in the blood and atoning death of
Christ, God's justice [righteousness] was exhibited, accom
panied with His vengeance against sin itself, that He might be
Himself just, and at the same time accompanied with zeal for
the deliverance of the sinner, that He might be Himself [at the
same time also] the justifier ; and therefore very frequent men
tion of this vengeance and of this zeal is made by the prophets,
and especially by Isaiah, for example, ix. 6, and Ixi. 2. And
dta, on account of [not for, as Eng. vers.] that pretermission in
the forbearance of God, it was necessary that at some time there
should be made a demonstration [a showing forth, ivdn^iv] of His

ROMANS III. 26, 27. 51

justice [righteousness]. — irpoytyowruv) of sins which had been
committed, before atonement was made for them by the blood of
Christ. Comp. again Heb. ix. 15.

26. [ver. 25, Engl. Vers.] 'EC, in marks the time of forbearance
[but Engl. Vers., through']. The antithesis [to that, the time
of forbearance~\ is, in the present time \jv rti v\Jv xaipf] where also
the vtv, present, corresponds to the ^po, before, in Tpoytyovoruv — E/;
TO iTvai a\irciv dr/.atov xai dtxaiowra, that He might be just and the
justifier) The justice of God not merely appeared, but really
exercised itself in the blood-shedding of Christ. Comp. the
notes on the preceding verse, aMv, He Himself, in antithesis to
the person to be justified. We have here the greatest paradox,
which the Gospel presents ; for, in the law, God is seen as just
and condemning ; in the Gospel, He is seen as being just
Himself, and, at the same time, justifying the sinner. — rov IK
T/'ffreu;') him who is of faith [icho believeth, Engl. Vers.] comp.
the ex., ch. ii. 8, [eg fpifaias, influenced by contention].

27. IIoD, where) A particle showing the argument to be com
plete and unanswerable. 1 Cor. i. 20, xv. 55 ; comp. 2 Pet.
iii. 4. — fj xav^r,ffig, boasting) of the Jew, over the Gentiles,
towards God, ch. ii. 17, etc., iv. 2. He may boast, who can
say, I am such as [all that] I ought to be, having fully attained
to righteousness and life. The Jews sought for that ground for
boasting in themselves. — 5/a volov vofiou) by what laic, supply
fZfxteifffy t) xav^aic, is boasting excluded ; or rather, by what law
is the thing [justification] accomplished ? A similar ellipsis is
found at ch. iv. 16, [S/a rouro h. niartMs, therefore it is accom
plished of or by faith]. — olyj, nay) Although a man, according to
the law, might have [i.e., supposing he might have] righteousness
and a reward, yet he could not boast before God ; comp. Luke
xvii. 10 ; now as it is, seeing that there is no righteousness to
be had by the law, there remains much less room for boasting ;
and boasting is much more excluded by the law of faith, than
by the law of works. — VD/J.OU tiartuz, the law of faith) An ap
propriate catachresis [change * in the application] of the word
law. This [justification by faith] is also a law, inasmuch as
being of Divine appointment, to which subjection [submission]

1 See Appendix.

52 ROMANS III. 28.

is clue, ch. x. 3. [They have not submitted themselves to the
righteousness of God].

28. Aoyi^opida yap) yap for ouV, in this sense : So far as
regards these things ; for we wished to set it forth as fully
proved, that it is by faith, etc. Most copies read cue,1 but it
seems to have been repeated from ver. 27, and yap serves the
purpose of the argument against boasting, which is now deduced
from justification through faith, ver. 22. — tiem, by faith)
Luther, allein durch den glauben ; by faith alone, or rather only
by faith, as he himself explains, T. V. Jen. f. 141. Arith
metically expressed the demonstration stands thus : —
The matter in dispute involves two elements,

Faith and Works, . . 2

Works are excluded, . . 1

Faith alone remains, . . 1

If one be subtracted from two, one remains [comp. ch. xi. 6].
So the /AOVOV, only, is expressed at ver. 29 ; and so the LXX.
added [LMOV, only in Deut. vi. 13, in accordance with [to com
plete] the Sense : with which comp. Matt. iv. 10. The Vulgate
has solum, only, Job xvii. 1, etc., -r/Vrs/ /AOVTJ, by faith alone,
Basil., horn. 22, On Humility. In short, James, in discussing
this very subject, and refuting the abuse of the doctrine of
Paul, adds pdvov, only, ch. ii. 24. [And, in fact, volumes are on
sale, abounding ivith testimonies of persons who used the word
allein, only, before the time of Luther. — V. g.] Justification
takes place through faith itself, not in so far as it is faith [not
in the fact of its being faith ; as if there were merit in itself] or
a work of the law, but, in so far as it is faith of Christ, laying
hold of Christ ; that is, in so far as it has in it something apart
from the works of the Law. Gal. iii. 12. \_Take care, however,
lest this point should be misunderstood. Faith alone justifies;
but it neither is, nor does it remain alone ; it is constantly ivork-
ing inwardly and outwardly. — V. g.] — Sbtpumv) t^Sj any man
whatever, Jew and Greek, with which comp. the following
verse. So avQpuvos, a man, 1 Cor. iv. 1.

1 BC and both Syr. Versions with Rec. Text ot/j/. But AAG# Vulg.
and Memph. Vers. read -/tip. — ED.

ROMANS III. 29-31. 63

29. N«/ xai edvuv, yea also of the Gentiles [although they are
without the law. — V. g.], as nature teaches, and the Old Tes
tament prophecies.

30. Eirei'vip,1 seeing that indeed) The inference is : if justifi
cation be by the law, then the Gentiles, Avho are without the
law, cannot be justified ; and yet they also rejoice in God, as
a justifier, ch. iv. 16. — tJ$) e7s, 6 QMS, one, namely God ; the
relative who depends on one, as its antecedent. — dixaiuiasi, shall
justify) The future, as we find it in many other passages,
ch. i. 17, iii. 20, v. 19, 27 ; 2 Cor. iii. 8, therefore, we have
in express terms, /^XXovros, that was to come, ch. v. 14 ; /*.£/.?.£/,
will be, ch. iv. 24. Paul speaks as if he were looking forward
out of the Old Testament [from the Old Testament stand-point]
into the New. It is to this that those expressions refer, ex. gr.,
foreseeing, Gal. iii. 8; the promise, ib. 14; the hope, ib. v. 5.
So John is said to be about to come, Matt. xi. 14, xvii. 11 ; the
wrath to come, Matt. iii. 7, Avliere we have the discourse of the
forerunner, which presupposes the threateiiings.2 — IK dia, of or
out of [by, Engl. Vers.] — through) The Jews had been long ago
in the faith ; the Gentiles had lately obtained faith from them.
So through is used, ver. 22 ; Eph. ii. 8 ; of or out of [by, ex] in
a number of passages. It is well [right] by ah1 means to com
pare the same difference in the particles in ch. ii. 27 ; and dif
ference in the thing signified [i.e., the different footing of the
Jew and Gentile] ch. xi. 17, etc. — 3/a rr^) lie does not say,
8ia Tqv Trisriv, on account of faith, but through faith.

31. Nc,aov, the law) This declaration is similar to the de
claration of our Lord, Matt. v. 17. — iffrupsv, ive establish) while
we defend [uphold] that wThich the law witnesseth to, ver. 20,
21, and while we show, how satisfaction is truly made to the
law through Christ.

1 So AG ; " quoniam quidem unus," fg Vulg. Iren. 186, 259. But ABC
Orig. 4,228o, read iitrep tlf ; " si quidem unus," in g — ED.

2 i.e., the wrath to come is taken for granted from the Old Testament ;
John's part is to warn them to flee from it. — ED.

54 ROMANS IV. 1, 2.

CHAPTER IV.

1. T/ 'olv, ivhat then) He proves from the example of
Abraham ; 1, That justification is of grace [gratuitous] ; 2, That
it has been provided for the Gentiles also, ver. 9. — rbv -ffarepa
ypuv, our father) [This, viz., his being our father, constitutes]
the foundation of the consequence derived from Abraham to
us. — uprjxevai, hath found) It is applied to something new
Heb. ix. 12 [Engl. Vers., having obtained ; but elpd/tivoc, having
found] ; and Paul intimates, that the way of faith is older than
Abraham ; and that Abraham, in whom the separation from
the Gentiles by circumcision took place, was the first from
whom, if from any one, an example seemed capable of being
adduced in favour of works ; and yet he, at the same time
shows, that this very example [instance] is much more decisive
in favour of faith ; and so he finally confirms by examples, what
he had already established by arguments. — Kara, edpKa, accord
ing [as pertaining, Engl. Vers.] to the flesh. Abraham is no
where called our father according to the fash. Therefore, it [the
clause, according to the flesh] is not construed with father ; for
the expression according to the flesh, is added in mentioning the
fathers, only when the apostle is speaking of Christ, ch. ix. 5 ;
and Abraham by and by, at ver. 11, is shown to be the father
of believers, even of those of whom he is not the father according
to the flesh. The construction then is, hath found according to
[as pertaining to] the fash. In the question itself, Paul inserts
something which has the effect of an answer, in order that he
may not leave even the smallest countenance for [or, a moment
of time to] the maintaining of Jewish righteousness, and for
their boasting before God.

2. E/, if) A particle implying reluctant concession [for ar
gument's sake]. — yap, for) [The yap expresses] the cause after
the proposition, and the reason why, in ver. 1, he added the limi
tation, hath found as pertaining to the fash.1 — Kpo$) to, or before.

1 E| ip-yvv, from works) Abraham was before the law, hence Paul in
troduces no mention of the law, ver. 1-12. — V. g.

ROMANS IV. 3-5. 55

He was not justified by works before God, and therefore, he has no
ground of boasting before God ; but both [hold good of him] ac
cording to the flesh.

3. rap, for) This word is to be referred to but not. — f] ypapri,
the Scripture) The word Scripture is elegantly used. Moses
does not speak in this passage, comp. ch. x. 5. — e^/orsugf dt
' ASpaa/j,, x.r.A.), Gen. XV. 6, Ixx., xat smffrtufftv "AfSpafi, x.r.X. be
lieved in the promise of a numerous seed, and especially of the
seed Christ, the seed of the woman, in whom all the promises
are yea and amen, and on whose account a numerous seed had
been desired. — ilAoy/tftfy) \oyi^.a&a,i, to number, to estimate, to
consider, to reckon, signifies here the act of a gracious will. It
is repeated in this passage with great effect : eXoy/V^, the passive,
as Xoy/^era/, ver. 4, 5, is reckoned. Ileb. ; He reckoned it to him,
namely, the fact [of his believing] or his faith ; for this is to be
supplied from the verb immediately preceding, believed. — t!s)
So ch. ii. 26 [counted for] ; Acts xix. 27, notes.

4. £e) but [now]. Paid takes what is contrary- [the case of him
that worketh] out of the way, so as to enable him, in the follow
ing verse, to draw his conclusion regarding the man who does
not trust to works, and to evince that Abraham was not such a
one as he describes, by the words him that icorketh. — ;p~/a^oij,iv^,
to him that worketli) if there were, indeed, any such [which there
is not]. We must take both expressions, him that icorketh and
him that worketh not, in a reduplicative sense : to work, and
wages, are conjugates in the Heb. ^V3- [The man that u-orketh,
in this passage, applies to him who, by his works, performs (makes
good) all that the law requires. — V. g.]. — /*/<rt)o£, reward), the an
tithesis to faith. — of g/Xjj/ia, a debt, by virtue of a contract between
the parties. Merit in its strictest sense so called, and debt, are
correlatives.

5. Tov aai$rt, the ungodly) This points out the excellence of
faith, which hath established it so as that the ungodly are justi
fied, ch. v. 6. Compare and consider the end of ver. 17 of this
chapter. Translate rbv amfir,, him who is ungodly. Justification
belongs to individuals. This word is a most conclusive proof
that Paul is speaking, even most especially, of the moral law, by
the works of which no one can be justified. — xara rfo vpodteiv TTK

oij Qtou, according to the purpose of the grace of God) A

50 ROMANS IV. fi.

very ancient translator1 of the Scriptures into Latin has this
clause ; following him, Hilarius, the deacon ; then the scholiast
on Jerome, etc. Beza acknowledges that it is exceedingly suit
able ; for there is a manifest antithesis between, not according to
grace, but according to debt [ver. 4J etc., according to the purpose
of the grace of God. The Greek transcribers might easily jump
from xara to xaQd-Trip [omitting xaru, r. vpodtaiv, etc.] During
the time that intervened between the publication of the Appara
tus and the Gnomon, I have advanced on without inconsistency
to the embracing of this clause, to which Beza is not opposed.
Baumgarten has put in his negative. I have stated my reasons ;
he has given his ; let those judge who are able. Paul sets in
opposition to each other, works and vpoiitnv, the purpose ; and at
the very time too, when he is speaking definitely of certain
believers, the subjects of that purpose, as in this passage, of
Abraham.

6. K«/, even) after the law was given by Moses. — Aau/<5, David)
David is very appositely introduced after Abraham, because both,
being among the progenitors of the Messiah, received and pro
pagated the promise. No direct promise regarding the Messiah
was given to Moses, because the latter (Christ) is placed in op
position to the former, and Avas not descended from the stem of
Moses. — ?.i-/zi rbv {Aaxapiffpov) he \_describes\ declares the blessedness
of the man, /j.a,xapi?u, I pronounce him blessed. The words are to
be thus construed : X'syei, declares without any reference to works ;
that is, David, in recounting the ground of bestowing salvation
on man, makes no mention at all of works. The argument de
rived from the silence of Scripture is often quite conclusive.
But David, it may be said, immediately adds, and in his spirit
there is no guile, which is all the same as an allegation of works.
Ans. It is not all the same. This addition has no part in the
definition of the subject, but forms a part of the predicate,
although not even then would the merit of works be established ;
for the thief who confesses his crime, and does not guilefully
deny it, does not merit pardon for his offence by that confession
of his. But this is the meaning : blessed is the man to whom the

1 Some old copies of the Vulg. have the words. But the Cod. Aniiatinus,
the oldest MS. of the Vulg., omit them.— ED.

ROMANS IV. 7-12. 57

Lord hath not imputed sin : blessed is he, and in his spirit there
is no guile ; that is, he is sure of his condition, of the forgive
ness of his sins ; he may have good confidence ; his spirit, his
heart does not deceive him, so as to become, as it were, a n&'p
rPDl. a deceitful bow, Ps. Ixxviii. 57. The act of Phinehas was
also imputed to him for righteousness, Ps. cvi. 31 ; not, indeed,
in viewing it as a work : but it was, as it were, unmixed [mera]
faith. He seemed neither to see nor hear anything else, by
reason of his unmixed zeal, that he might maintain the honour
of his God.

7. ' Afs^ffav XTA) So the LXX., Ps. xxxii. 1. The synony
mous words are, apievai, fsr/xaXurrw, ou Xoy/££<ri)a/, that sin com
mitted may be accounted as not committed.

8. rn, to whom) Greater force is given to the sense, by the
transition from the plural in the preceding, to the singular in
this verse ; as also the more express mention of the man and of
the Lord lends additional force.

9. 'o) Paul comprehends in this what he lately said respect
ing Abraham and David. — irspircftqv) Does it come on the cir
cumcision only, by itself, to the exclusion of others ? or upon the
circumcision also ? — /.syopev, we say, ver. 3.

10. Hug, how) This word implies more than when. — ovx h
•TEf/T-ojaJj, not in circumcision) For justification is described,
Gen. xv. ; circumcision, Gen. xvii.

11. 'S.r^liiov, a siyri) Circumcision itself was a sign, a mark,
namely, imprinted on the body, and the expression, the sign of
circumcision, is used just as taking of rest in sleep [xo/>?;<r/s T.
uflrvou], John xi. 13 ; and the virtue of piety, that is, piety a
virtue. — tXafii, received) obediently. — rr& sv rjj) r»jg is to be con
strued with T/<TT£ws ; with which compare the next verse. — <5>
axpo^veriai) did, with ; as in ch. ii. 27 [not as Eng. vers. " ly
the letter, and circumcision ;" but ' with,' or ' in.' Eng. vers.
here, Rom. iv. 11, renders 6/a dxptjS, though they be not circum
cised^. 11, 12. Hart pa) the construction is, that he might be
the father of all who believe with [i.e. being in] uncircumcision —
and the father of the circumcision. Father and seed are cor
relatives.

12. Hipirowc, of circumcision') The Abstract for the concrete,
of the circumcised nation. — ™/;) Heb. ? : see AoW. on this

68 ROMANS IV. 13, 14.

particle, n. 30, 10, 15, 19, 22. Generally, it implies as to [as
regards, in relation to] ; so ro/s, 1 John v. 16 ; Luke i. 50, 55.
LXX. 1 Chron. xiii. 1 : i^ra ruv ap%6vruv xrX. iravr! qyovptvu, add
to these passages 2 Chron. xxxi. 2, 16 ; Num. xxix. 4. — ovx
— povov) Abraham, therefore, is not the father of circumcision to
such as are merely of the circumcision, and do not also follow the
faith of Abraham. — sx crgp/ro/z^c, of the circumcision) ex., of, means
something more weighty than lv, in. Circumcision was at least a
sign, uncircumcision was not even a sign.1 — dXXa xai roTg) so in
ver. 16. — "%veffi} in the traces \_steps~\) The traces of faith are
opposed to the traces of outward circumcision ; the path is not
trodden by many, but there are foot-traces found in it ; it is,
however, an open way.

13. Ou yap diu vopov i] J-rayysX/a, for the promise ivas not through
the law) This is evident in the very terms ; and the promise
was given before the law. Through the law, that is, through the
righteousness of the law, but Paul did not wish in his statement
to connect righteousness and the law. — % rip a^sp^an, or to his
seed) This constitutes the foundation of the consequence de
rived from Abraham to all believers. — rou xottpov, of the world)
and therefore of a II persons and things. Comp. 1 Cor. iii. 21.
Heir of the world, is the same as father of all the nations, who
accept the blessing. The whole world was promised to Abraham
and to his seed conjointly throughout the whole world. The
land of Canaan fell to the lot of Abraham, and so one part was
allotted to one, and another to another. So also corporeal
things are a specimen of things spiritual. Christ is heir of the
world, and of all things, Heb. i. 2, ii. 5, x. 5 ; Rev. xi. 15 ; and
so also are they who believe in Him according to the example
of Abraham, Matt. v. 5, notes.

14. E/, if) The promise and faith complete the whole : and we
ought not to add the law, as if it were something homogeneous.
— 01 ex vfaou, those who are of the law) This phrase recurs in a
milder sense in ver. 16. — xexsvurai — xanjpy»jra/ — made void —
and of no effect), words synonymous but not interchangeable.
Cornp. Gal. iii. 17, 15 ; the word antithetic to these is sure
[/3£/3a/«i>], ver. 16. Faith receives [ver. 11] blessings in all their

1 Therefore in, is used with ^O<TO^JJ<T, iv with «^o/3t/ar/«. — ED.

ROMANS IV. 15-17. 59

fulness, it is therefore said, on the opposite side, to be made
void, to be of no effect. — T/Vr/j — fon^iX/a, faith — the promise)
words correlative : and they are appropriately put in retrograde
order [comp. ver. 13] in an argument like the present, wherein
is shown the absurdity which would flow from the opposite
theory [by the reductio, or argumentum ad absurduni].

15. No>oc, the law} It occurs twice in this verse ; first, with
the article, definitely ; next, indefinitely. — opyriv, wrath) not
grace, see the next verse. Hence the laic is not of promise and
of faith. — o\ioe xapuSaffig, there is not even transgression) He
does not say, not even sin, comp. ch. v. 13, ii. 12 ; offence, ch. v.
20, and transgression have a more express reference to the law
which is violated. Transgression rouses wrath.

16. 'Ex Ktareuc, of faith) So ex, ch. iii. 30, v. 1. Supply
heirship (the heirship is of faith) comp. ver. 14. — IK rvv vo>ou,
of the laic} so of the circumcision, ver. 12, where the not only
belongs to of the circumcision, but in this verse, not only refers
to the expression, to that seed which.

17.1 "On — rsdeixd si) so the LXX., Gen. xvii. 5. The con
struction, redeixd ffe, xarivavri — ©sou, is like the following, JV«
tlbr,n, apov, Matt. ix. 6. Comp. Rom. xv. 3 ; Acts i. 4. —
xa.reva.vn — ©sou, before God) since those nations did not yet
exist before men. — o5), that is, xarevavn ©soy, $ emoreuae, before
God, in whom he believed. — £woro/oi/><ro£, quickening) Heb. xi. 19,
notes. The dead are not dead to God, and things which be
not, are to God. — xaXouvrog, calling) The seed of Abraham did
not yet exist, nevertheless God said, So shall thy seed be.
The multiplication of the seed presupposes the previous exist
ence of the seed. For example, the centurion says to his servant,
who was living and moving in the natural course of the world,
Do this ; but God says to the light, whilst it is not in existence,
just as if it were, Come forth, -ytvov, come into existence.
Think of that often recurring and wonderful W, Gen. i., it ex
presses the transition from non-existence to existence, which is
produced by God calling, Ezek. xxxvi. 29.

eiirruy *i[4.uv, father of its all). Hence it is, that although
Christ is said to be the Son of David, yet believers are not called the sons
of David, but of Abraham. — V. g.

60 ROMANS IV. 18-23.

18-21. "Oj, who) Paul shows, that the faith, to which justi
fication is ascribed, is no frail thing, but an extraordinary
power.

18. Ha? £Acr/<5a l<x EAT/5/ exlffnugsv, past [against] hope
believed in Aopg) We lay hold of one and the same object both
by faith and by hope ; by faith, as a thing, which is truthfully
enunciated [proclaimed] ; by hope, as an object of joy, which
for certain both can and will be realized. He believed in the
hope of the promise, past [beyond, ' praeter'] the hope of reason,
[which reason would have suggested]. -rapa and IT/, past
[against] and in, the particles opposed to each other, produce a
striking oxymoron.1 — o'-jrug, so) as the stars, Gen. xv. 5. LXX.
also, oiirwj. — sou. Comp. Gal. iii. 8, notes.

19. MJ$ affdivqffag, being not weak) Reason [had he hearkened
to it] might have afforded causes of weakness. — lai/roD — Zappas,
his own — of Sarah's) The old age of both the husband and
wife, and the previous barrenness of the latter, increase the
difficulty, and prove the birth of Isaac to have been miraculous.
The course of the history shows, that Sarah gave birth to Isaac
only [not save, l nonnisi'] in conjunction with Abraham. The
renewed vigour of his body remained even in his marriage with
Keturah. — Exarovratr^ TOU, when he was about a hundred years
old) After Shem, we read of no one begetting children, who
was a hundred years of age, Gen. xi.

20. E/c, at) The promise was the foundation of his confi
dence. — oy SiexpiSrif did not [stagger or] doubt) It is clear, what
doubt is, from its opposite was strong. We should observe, that
it is the reverse of doubting. — dov;} giving) These things,
giving glory to God, and being fully persuaded, are very closely
connected. — do^av) the glory of truth (its opposite is stigmatized
in 1 John v. 10, in the case of him, who does not believe) and
of power.

22. Bib, therefore) namely, because he gave glory to GOD.

-V.fr

23. A/' avrbv, for his sake) who was dead long before. —
or/, that.

A/' q/jux,e,for us) who ought to be stirred up by the example of
Abraham. — V. g.

] See Appendix.

ROMANS IV. 24. V. 1. 61

24. 'E'/eipavra, Him, who raised up) Comp. v. 17, quickening
the dead. The faith of Abraham was directed to that, which
was about to be, and which could come to pass, ours to that
which has actually taken place ; the faith of both, is directed to
the Quickener [Him, who makes alive].

Uapidodri, was delivered) so the LXX. Is. liii. 12, xal dia
Ta; ouopia: a.vr5/v <rapi56t)r), and for their iniquities He leas delivered
up. God is not said to have inflicted death upon Christ ;
although He inflicted on Him [put Him to] griefs ; but [God is
said] to have delivered up Christ, or else Christ is said to have died,
ch. viii. 34. I do not deny the fact itself, see Zech. xiii. 7 ; but the
phrases are moulded in such a way that they rather express that the
passion was enjoined upon Christ by the Father, as also that the
death was obediently endured by Christ to the utmost [' exantlata;'
the cup of suffering to death drained to the dregs]. — &xa/w<r/v, justi
fication) a verbal noun, differing from dixaios-j^, righteousness.
Faith flows from the resurrection of Christ, and so also does
justification, Col. ii. 12 ; 1 Pet. i. 21. The ground on which
our belief in God rests, is, that lie has raised Jesus Christ from
the dead. Yet this ground of belief does not impair the truth,
that the obedience of Jesus Christ, and His own blood, is the
source of our justification. See ch. iii. 25, v. 19.

CHAPTER V.

1. Aixaiudivrsg olv h. T/OTEOI;, therefore being justified by faith)
This clause is- a recapitulation of the preceding reasonings ; comp.
justification, ch. iv. 25. — tlpwv, peace} we are no longer enemies,
ver. 10, nor do we fear wrath, ver. 9, we have peace and ice glory,
which is the principal topic of Chapters, v. vi. vii. viii. \_IIence
Paul so often puts peace ly the side of grace. — V. g.] — fpo;, to)
toicards, in relation to; God embraces us in the arms of peace. —
roD) Paul gives the full title, our Lord Jesus Christ, especially at
the beginning or end of any discussion, ver. 11, 21, vi. 11, 23,

62 ROMANS V. 2-4.

which last verse, however [vi. 23] is more closely connected with
those that go before, than with those that follow, at the begin
ning of which, the word brethren is placed [ch. vii. 1].

2. Upoffayuyvv, access} Eph. ii. 18, iii. 12. — eg^xa/Miv, we have
had) the preterite antithetic to the present, ive have, ver. 1.
Justification is access unto grace ; peace is the state of permanent
remaining in grace, which removes the enmity. So, accordingly,
Paul in his salutations usually joins them together, grace to you
and peace; comp. Num. vi. 25, 26. It comprehends both the
past and present; and, presently after, speaking of hope, the
future; wherefore construe the words in this connection, we
have peace and we [rejoice] glory. — lv fj, in which) Grace
always remains grace; it never becomes debt. — hrrixa^sv, we
have stood) we have obtained a standing-place. — xav^^da,
[rejoice] we glory) in a manner new and true ; comp. ch. iii. 27.
— IT ffXT/<5/ rq$ Bo^s ro\j QsoiJ, in [over, concerning, i super'] hope
of the glory of God) comp. ch. iii. 23, viii. 30 ; Jude, ver. 24.
Christ in us, the hope of glory, Col. i. 27 ; John xvii. 22. There
fore, glory is not glorying itself, but is its surest object, as regards
the future.

3. Ka-j^u/^6a, we [rejoice] glory) Construe with ver. 11,
see notes there. — li> ra% 6>.tyiffiv, in tribulations) Tribulations
during the whole of this life seem to deliver us up to death,
[ver. 12], not to glory, and yet not only are they not unfavourable
to hope, but even afford it assistance. — UTO/AOV^I/ xartpyafyrat,
worketh patience [patient perseverance]) namely in the case of
believers ; for in the case of unbelievers the result is rather
impatience and apostacy. Patience is not learned without
adversity ; it [patience] is the characteristic of a mind not only
ready [prompt in resolution], but also of one courageous [hardy]
in endurance.

4. 'H fc iivo/Aovri doxiftyv) Again, conversely, TO doxipiov r^
-riffnu;, uTo,aov^v. \_The trying of your faith, or experience, worketh
patience~\ James i. 3. It will be difficult to find an instance of
any one having used doxipq before Paul : dom/uri is the quality of
that man, who is doxipo;. — [ — who has been proved through various
casualties and trying circumstances of peril. — V. g.] — doxifj,rs
fX-r/Sa, experience, hope) Heb. vi. 9, 10, 11 ; where ver. 10
illustrates &OKIM, experience; ver. 9, 11, illustrate hope. Comp.

ROMANS V. 5, G. 6S

Rev. iii. 10. — &<ri8a, hope) to which our attention is directed
at the end of ver. 2. The discourse returns in a circle [revert
ing to hope, from which he started in ver. 2] ; and it is to this
whole [i.e., from rejoice, in ver. 2, to maketh not ashamed, ver.
5] that the Aetiology1 [reason assigned by the] because, at
ver. 5, refers.

5. Ou x.a.raiGyJj\>ti, does not make ashamed} We have here
an instance of the figure Tamivuffic, [by which less is said than
the writer wishes to be understood] ; that is, hope affords us
grounds for the highest glorying, and will not prove fallacious ;
hope will be a reality. — on, because) The [believer's] present
state is described, ver. 5—8. From this, hope as to the future is
inferred, ver. 9—11. — n aydvr) [not our love to God, but] the
love [of God] t!$ r^ag, toward us ; [as proved by] ver. 8 ; from
which we derive our hope ; for it [God's love] is an eternal love
— ex.x't%vrai, is shed abroad) most abundantly ; whence we have
this very feeling cuadrjiz [Sense, perception of His love] — lv ra?g
xaptiiaif, in our hearts) not into our hearts. This form of ex
pression indicates, that the Holy Spirit Himself is in the heart
of the believer — 5/a, through [by]) We have the reason assigned
for the whole of our present condition, in which the Holy Spirit
is the earnest of the future. [The Holy Spirit is here mentioned
for the first time in this discussion. When a man is really
brought to this point, he at length perceives distinctly (in a marked
manner) the operation of the Holy Spirit. — V. g.] — dodivro;)
given, through faith. Acts xv. 8 ; Gal. iii. 2, 14.

6. "ET-/, as yet) This is to be construed with ovruv, when we
were. — yap, for) The marvellous love of God is set forth. —
aadsvuv, powerless [without strength"]) ' Afftitvua, is that [tvant of
strength] powerlessness which characterises a mind when made
ashamed (comp. the beginning of ver. 5) which [powerlessness]
is opposed to glorying [ver. 2, 3] (comp. notes on 2 Cor. xi.
30) ; we have the antithetic word at ver. 11, [we glory (joy) in
Crorf] where this paragraph also, which begins with the words,
being without strength, returns in a circle to the point, from which
it started. There was powerlessness, and that a deadly power
lessness (comp. 1 Cor. xv. 43), on the part of —

1 See Appendix.

G4 ROMANS V. 7.

The unqodlu,') ., f , (Good men.

J y> ( the opposite of whom, re- \ _,
sinners* f , • i •{ 1 he nqhteous.

n ' \ spectively, are ) __ J

JLnemieSj ) \llie reconciled.

See on the powerlessness and on the strength of glorying [i.e., the
powerlessness of the ungodly, and the strength of glorying of the
righteous] Ps. Ixviii. 2, and the following verses; [Ixxi. 16, civ.
35] Is. xxxiii. 24, ch. xlv. 24 ; 1 Cor. i. 31 ; Heb. ii. 15. Add
the verbal parallelism, 2 Cor. xi. 21. — Kara, xaipbv anedavt, in due
time died) nnjn, -/.ara naipbv, Is. Ix. 22. When our powerlessness
had reached its highest point, then Christ died, at the time which
God had previously determined, and in such a manner, that
He died neither too soon nor too late (comp. the expression in
the time that now is [at this time'] ch. vii. 26), and was not held
too long [longer than was needful] under the power of death.
Paul fixes the limits [of the due time] and he cannot speak in
this passage of the death of Christ, without, at the same time,
thinking of the counsel of GOD, and of the resurrection of
Christ, ver. 10, ch. iv. 25, viii. 34. The question, why Christ
did not come sooner, is not an idle qiiestion ; see Heb. ix. 26 ;
Gal. iv. 4 ; Eph. i. 10 ; Mark i. 15, xii. 6, just as also the
question, why the law was not given sooner, is no idle question,
ver. 14.

7. A/xa/ou. TO-J ayadov) Masculines ; with which comp. ver. 6,
8, as Th. Gataker rightly shows, Book 2, Misc. c. 9, but in
such a way, that he thinks them to be merely synonymous.
When there is any doubt respecting the peculiar force of an ex
pression, and a difference between words, it will be of much
advantage if you either suppose something in the meanwhile, or
transpose the words. Accordingly, by transposing the words
in this passage, we shall read : /j,6Xig yap Imp aya8o\j TIC a--oda-
vsirai) vtsp yap dixaiov TO.-/JL rig x.ai roX/aqe a-Trodaviiv, for scarcely
for a good man will one die, for peradventure for a righteous man,
some one would eren dare to die) suppose, to wit, also, that
aya&uv is put without the article. You will immediately per
ceive the disadvantage to the sense, with which this change would
be attended, and it will appear evident, that there is both
some difference between Mxaiov and dyadbv, and a great one
between dixaiov and rbv ayadw, wheresoever that difference in
the consecutive words may be found hereafter. In fact, the

ROMANS V. 7. 65

article so placed, makes a climax. Every good man is right
eous ; but every righteous man is not good. Gregory Thau-
maturgus ; trip! ToXXou xai TOT KCLvrdg. Chrysostom ; ftixpa raZra
xai TO pr&v, those things of little importance, and that which is
of no importance whatever. The Hebrews call a man pHV, who
performs his lawful duties ; Ton, who performs acts of kindness.
The Greeks call the former dlxatos ; the latter, osiog ; comp. p~t¥
and nuy, Zeph. ii. 3, but in this passage we have not calou, but
rou ayadov. Wherefore the distinction between the Hebrew
words does not determine the point. But this much is certain,
that just as off/oj, so also ayatib; expresses more than 81x0.10$.
(See Matt. v. 45, and lest they should be thought there also to
be merely synonymous, try that same transposition, and it will
be seen, that to make mention of the genial sun in connection
with the just, and the useful rain in connection with the good, is
not so suitable [as the converse order of the original], likewise
Luke xxiii. 50.) And so Paul, in this passage, judges rbv
dyadbv, the good man to be more worthy, that one should die for
him, than bixaiov, a righteous man. ' Afft[3ti'g [ver. 6] and 6 dya6bs,
the ungodly and the good man, also dlxaiog and d/^aprwXo/ [ver. 8],
a righteous man and sinners, are respectively opposed to each
other. What, then, is the result ? dixaios, indefinitely, implies
a harmless [guiltless] man ; 6 dya&bg, one perfect in all that piety
[duty towards God and man] demands, excellent, bounteous,
princely, blessed, for example, the father of his country. — itip
yap) here yap has a disjunctive force, of which we have many
examples. — ra%a, rig, xal, ro'X/u.^, per adventure, one, even, dares)
These several words amplify that which is stated in ver. 8 ; ra^a
(instead of rdyjera-) diminishes the force of the affirmation ; ric,
one, is evidently put indefinitely ; nor is it regarded [nor does it
enter into the consideration], whether the person, who may die
for a just or for the good man, is in a state of wrath or of grace ;
xal, even, concessive, shows, why it is not said simply, dies, as if
it were a daily occurrence ; but that the writer should rather
say, dares to die, inasmuch as it is something great and unusual.
roX/^, dares, as though it were an auxiliary verb, corresponds to
the future, will one die ; dares [endures to], ventures. — dvoOavliv,
to die) Dost thou wish to have the steadiest friends ? be a good
man.

VOL. III. E

66 ROMANS V. 8-11.

8. 2uw<rr?](r/) commends ; a most elegant expression. Persons
are usually [commended] recommended to us, who were pre
viously unknown to us or were aliens [strangers]. Comp. He
descended into the midst [He stooped down to interpose between
us and Himself~\ (iftsm'rivffi) Heb. vi. 17. — 8e, but) This com
parison presupposes that God's love toward Christ, is as great
as God's love toward Himself. Therefore the Son is equal to
God. — apapruXSjv, sinners) We were not only not good, but not
even righteous.

9. A.tx.aiuQ'fvng, Being justified) The antithesis to sinners, ver.
8. — vvv, now) The remembrance of Jesus Christ's death was at
that time fresh among believers. — avb *-5j$ opyris, from wrath)
which otherwise does not cease : wrath abides upon those who
do not attain to grace.

10- E/', [since] if) Often £/, if, especially in this and the
eighth chapter of this epistle, does not so much denote the con
dition as strengthen the conclusion.

11. Kauxuptda, we glory (Joy)) The whole discourse from ver.
3 to 11 is comprehended in one construction, thus : ou ftovov &,
aXAcc xal xav^u/AtQu, sv rai$ fatytfff (tldoTtg ver. 3 — sv r»j fay aurov
— ver. 10) ou f&ovov 8s, dXXa xai xau^u/^sda ev ru> &sfi x.r.X. So the
edition of Colinaeus, Barb. 4, cod. MS. in colleg. praedicatorum
apud Basileam, Bodl. 5. Cov. 2. L. Pet. 1. Steph. /a. Aeih. Arab.
Vulg. make the words ou p6vov fit, dXXd xai xau^u^da be repeated
after a long intervening parenthesis [by epanalepsis,^ Not. crit.],
and the sense, suspended by it, be most elegantly and most
sweetly completed, according to the following arrangement of
the apostle, although it was only lately that we discovered it,
We have peace, and we glory not only in the HOPE of the glory of
God; but, even in the midst of tribulations, we glory, I say, in
God Himself, through our Lord Jesus Christ, by whom we have
NOW [opp. to HOPE above] received the atonement [reconciliation].
Most of the more recent copies have made it xav^u^tvoi, as if the
construction were, being reconciled, we shall be saved and glorying;
according to the reading, which is more generally received.2 — ev
Tfi Gift, in God) not before God, ch. iv. 2. — rqv xaraXXay^) the

1 See Appendix.

2 BCA, the weightiest authorities, read xetvxufifvat. Gfg Vulg. read

v, gloriamur. Others, x.etvx,u/^,e6i». — ED.

ROMANS V. 12. 67

reconciliation. Glorying as to love, which means something more
[than merely reconciliation^ follows upon the reconciliation and
deliverance from wrath.1

12. A/d roDro, wherefore) This lias regard to the whole of the
preceding discussion, from which the apostle draws these con
clusions concerning sin and righteousness, herein making not so
much a dijjression as a regression. In imitation of Paul's method.

C; O f

we must treat, in the first place, of actual sin, according to the
first and following chapters, and then go back to the source in
which sin originated. Paul does not speak altogether expressly
of that which theologians call original sin ; but, in truth the sin
of Adam is sufficient to demonstrate man's guilt ; the very many,
and most mournful fruits resulting from it, are sufficient for the
demonstration of man's habitual corruption. And man, in con
sequence of justification, at length looks back upon, and appre
hends the doctrine concerning the origin of evil, and the other
things connected with it. This second part, however, is in
special connection with the first part of this chapter ; comp. the
much more, which reigns [ver. 17] on both sides [i.e. grace reign
ing and triumphing abundantly over both original sin and habi
tual corruption} ; ver. 9, etc., 15, etc., for the very glorying of
believers is exhibited ; comp. ver. 11 [we glory, or Engl. vers. we
joy} with ver. 21. The equality, too, of Jews and Gentiles, and
consequently of all men, is herein included. — uavsp, as) The
Protasis, which the words and so continue ; for it is not so also
that follows [which would follow, if the apodosis began here].
The apodosis, from a change in the train of thoughts and words,
is concealed in what follows. — avdpu-rov, mail) Why is nothing
said of the woman ? Ans. 1. Adam had received the command
ment. 2. He wTas not only the Head of his race, but also of
Eve. 3. If Adam had not listened to the voice of his wife, not
more than one would have sinned. Moreover, why is nothing
said of Satan, who is the primary cause of sin ? Ans. 1. Satan
is opposed to God ; Adam to Christ ; moreover, here the economy
of grace is described as it belongs to Christ, rather than as it be
longs to God : therefore, God is once mentioned, ver. 1 5 ; Satan

1 The atonement, Engl. Vcrs. But T»JK implies " the reconciliation,"
already spoken of ver. 10, reconciled. — ED.

68 ROMANS V. 13.

is never mentioned. 2. What has Satan to do with the grace of
Christ ? — n apaprla — 6 ddvarog, sin — death) These are two distinct
evils, which Paul discusses successively at very great length. —
tig rlv xoapov) into this world, which denotes the human race —
fiffyXdz, entered) began to exist in the world ; for it had not pre
viously existed outside of the world. — xai 8i&} and by) Therefore,
death could not have entered before sin. — xai ourug) and so,
namely, by one man. — £/'?) unto [or upon~\ all, wholly. — dtfaStv,
passed) when sin once entered, which had not been in the world
from the beginning. — Ip' w) 'Ep' u with the verb ^ctaf rov has the
same signification, as Sia with the genitive, rr^ apaprlas. The
meaning is, through the fact that, or in other words, inasmuch as
all have sinned, comp. the t<ff Z, 2 Cor. v. 4, and presently
after, the other IT/, occurring in ver. 14. — irdvrtg) all without
exception. The question is not about the particular sin of indi
viduals ; but in the sin of Adam all have sinned, as all died in
the death of Christ for their salvation, 2 Cor. v. 15. The Targum
on Ruth, ch. iv., at the end : ?y On account of the counsel, which
the serpent gave to Eve, all the inhabitants of the earth became sub
ject to death, NDIO n^nns? Targum on Eccl. ch. vii., at the end.
17ie serpent and Eve made the day of death rush suddenly upon
man and upon all the inhabitants of the earth. Sin precedes
death • but the universality of death becomes known earlier than
the universality of sin. This plan of arrangement is adopted
with respect to the four clauses in this verse.

13. "A-xpi, until) Sin was in the world, not only after the law
was given by Moses, but also during the whole period before
the law from Adam down to Moses, during which latter period
sinners sinned without the laic, ch. ii. 12, for the condition of all
before Moses, and of the Gentiles subsequently [after Moses'
time], was equal ; but this sin was not, properly speaking, the
cause of death : because there is no imputation of sin without
the law, and consequently there is no death ; comp. ver. 20. The
sin committed by Adam, entailing evil on all, is called the sin
(j] aftapria) twice in the preceding verse ; now, in this verse, sin
in general is called apapria without the article. — ova IXXoys/ra/,
is not imputed) The apostle is not speaking here of men's negli
gence, which disregards sin in the absence of a law, but of the
Divine judgment, because sin is not usually taken into any

ROMANS V. 14. 69

account, not even into the Divine account, in the absence of the
law. — Corap. eXXo/f/, impute, or put it to my account, Philern. v.
18, note. Sin therefore does not denote notorious crimes, such
as those, for which the inhabitants of Sodom were punished
before the time of Moses, but the common evil. Chrysostom on
this passage shows exceedingly well, what Paul intended to prove
by this argument, ori oux awry ^ apupTia rr,s roD vopov KapafSdatus,
dXX' exitvrj rj rJjj ro\J A5a/x crapaxo/;;, durr, qv f) -rdvra XvfjkaivofJkitri, xai
ri( T) ro-jrov a-T&Sa/^'? 5 TO xai fpb roD vofiou Kavrag d^odv^gxnv, " that
it was not the very [actual] sin of transgressing the law, but
that of the disobedience of Adam — this was the sin that brought
universal destruction, and what is the proof of this ? The fact
that all died before the giving of the law."

14. ' EfiaffiXevae, reigned) Chrysostom says, -rig ipaai/.tufftv •
it rtft o/ioiu/nan rr,g irapaf3affiuf ' A5a,a. " How did it reign ? in the
likeness of Adam's transgression." He therefore construed in
the likeness with reigned ; and no doubt [deatJi] reigned, I say,
may be supplied [before the words in the likeness of Adairis
transgression] ; comp. vi. 5. A reign is ascribed to death, as
well as power, Heb. ii. 14. Scarcely indeed has any sovereign
so many subjects, as are the many even kings whom death has
taken away. It is an immense kingdom. This is no Hebraism ;
sin rules ; righteousness rules. — avb — i^xPh from — until) The
dispensation respecting the whole human race is threefold.
1. Before the law. 2. Under the law. 3. Under grace. Men
severally experience the power of that dispensation, chap. vii. —
xai, even) The particle indicates a species of persons subject to
death, whom death might have seemed likely to spare in prefer
ence to all others ; and so therefore it establishes the universa
lity of death. [ATt>£ only against those, he says, who committed
many sins after the age of Moses, which were to be reckoned to
them according to the law, but even against those, long before, who
did not commit such sins — V. g.]. — eiri, over) This is a para
dox ; death reigned over those who had not sinned. Paul shows an
inclination to use such paradoxes in speaking of this mystery,
COmp. V. 19 ; 2 Cor. V. 21 ; Rom. iv. 5. — roOj fj,r, apaprfiffavras,
those who had not sinned) All indeed from Adam to Moses have
committed sins, although some were virtuous, others profligate ;
but because they sinned without law, without which sin is not

70 ROMANS V. 14.

reckoned, they are spoken of as those, who had not sinned : but
Adam is spoken of as the one icho sinned, ver. 16. Observe, if
these seven precepts of Noah, were what they are said to be,
Paul would have described those ivho had not sinned, from Adam
to Noah, not to Moses. — 6/z.o/aJ/AaTv, in the likeness) As Adam,
when he transgressed the law, died, in like manner also they died,
who did not transgress, or rather, who did not sin ; for Paul varies
the words in speaking of Adam, and of all others. This is the
conclusion ; That men died before the law, is a thing which
befell them on account of the similitude of Adam's transgression ;
that is, Because the ground on which they stood, and on which
Adam stood, [their footing and that of Adam] was one and the
same : — they died on account of another guilt, not on account
of that, which they themselves had contracted, namely, the
guilt which had been contracted by Adam. In fact, the death
of many is ascribed directly to the fall of the one, ver. 15. Thus
it is not denied, that death is the wages of any sin whatever ;
but it is proved, that the primary cause of death was the first
sin. It is this fact, which has brought us to destruction, just as
the robber, who has plundered his victim, after having murdered
him, is punished for the murder, and yet he did not commit the
robbery with impunity, since the punishment of the robbery
merged in the punishment of the murder ; but, as compared with
the greater punishment of murder, it was scarcely taken into
account. — 'Ada/*, of Adam) In this one verse we have the name
of the individual 'Ada/*, in all the others, the appellative noun,
man. But, while the name of Adam is consigned to oblivion,
the name of Jesus Christ is distinctly preached [proclaimed]
ver. 15, 17. — 05 JOT/ ru-ros rov /*sXXoi/roj) 6$ for 6, which thing, agrees
in gender with ru-ros : that which was to come, rb /*£XXov, is in the
neuter gender [But Eng. vers., " of Him, that was to come."]
Hence what is said respecting the future, ver. 17, 19. This
paragraph from ver. 12 by implication contains the whole com
parison of the first and second Adam, so far as they correspond
to each other ; for what follows refers to the differences between
them, and the apodosis should be inferred from the protasis in
this manner at ver. 12 : [As by one man sin entered — and death,
etc.], so in like manner by one man righteousness entered into the
world and by righteousness life ; and so life passed upon all men,

ROMANS V. 15. 71

because all are justified. And at ver. 14, All shall reign in life,
after the similitude of Christ, who has rendered all obedience ;
although those who thus reign have not by themselves fulfilled
all righteousness [answering to the words " even over them,"etc.,
and * nevertheless' in ver. 14.] Again Chrysostom says, KUS
rvToj ; tpqaiv. on ufffep sxtTtos roTc i% adrou, xa/ro/ys (*,r\
roD guXou, yeyovtv amoj davdrou rov dia TJ]V (SpoJsiv eiffa
xai 6 Xpiarbc ro/", ?^ aOroD, xairor/t oO dixaiO'TTpayriffaffi, y'syovt

W 5/a roD ffraupoij vaaiv ^/x/i> s^apiffaTC' dia roCro avca xa/
$ ij^ira/, xa/ ffwi^uf roDro £/g ,a£(rfli/ ^J/JE/. " How is he
a type or figure ? because just as that man [Adam] has become
the source of death, which was brought in by the eating of the
forbidden fruit, to those descended from him, although they had
not eaten of the fruit of that tree, so also Christ has become the
provider of righteousness to those belonging to Him, although
they have not performed what is righteous ; and this righteous
ness He has freely bestowed upon us all by the cross ; therefore
IN EVERY DIRECTION AND ON ALL OCCASIONS he maintains this
One thing, and perpetually brings it into view." We may
farther add ; as the sin of Adam, independently of the sins,
which we afterwards committed, brought death upon us, so the
righteousness of Christ, independently of good works, which are
afterwards performed by us, procures for us life ; nevertheless,
as every sin receives its appropriate punishment, so every good
action receives a suitable reward.

15. *AXX' ovfo but not) Adam and Christ, according to con
trary aspects [regarded from contrary points of view], agree in
the positive [absolutely], differ in the comparative [in the
degree], Paul first intimates their agreement, ver. 12-14, ex
pressing the protasis, whilst leaving the apodosis, meanwhile, to
be understood. Then next, he much more directly and ex
pressly describes the difference : moreover, the offence and the, gift
differ; 1. In extent, ver. 15; 2. That self-same man from whom
sin was derived, and this self-same Person, from whom the gift
was derived, differ in power, ver. 16 ; and these two members are
connected by anaphora [i.e., repeating at the beginning, the
same words] not as, [at the beginning of both] ver. 15 and 1(5,
and the aetiology in ver. 17 [cause assigned; on aetiology, and
anaphora, see Appendix] comprehends both. Finally, when

72 ROMANS V. 15.

he has previously stated this difference, in the way of
vtia [see Appendix ; Anticipatory, precaution against misunder
standing], he introduces and follows up by protasis and apodosis
the comparison itself, viewed in the relation of effect, ver. 18,
and in the relation of cause, ver. 19. — rb -rapaTrw/xa — rb^dpiff/^a,
the o fence — the gift) The antitheses in this passage are to be
observed with the utmost care, from which the proper significa
tion of the words of the apostle is best gathered. Presently
after, in this verse, and then in ver. 17, the gift is expressed by
synonymous terms. — t>i -roXXo/, the many) this includes in its
signification all, for the article has a meaning relative to all,
ver. 12, comp. 1 Cor. x. 17. — ;? X^f'^ yr<*ce) Grace and the
gift differ, ver. 17 ; Eph. iii. 7. Grace is opposed to the offence ;
the gift is opposed to the words, they are dead, and it is the gift
of life. The Papists hold that as grace, which is a gift, and
what follows grace, as they define it, they do not consider as a
gift, but as merit. But all is without money or price of ours
[the whole, from first to last, is of grace, not of debt or merit of
ours]. — sv y^apin Xpiarov, in the grace of Christ) see Matt. iii. 17 ;
Luke ii. 14, 40, 52 ; John i. 14, 16, 17 ; Gal. i. 6 ; Eph. i. 5,
6, 7. The grace of God is the grace of Christ, conferred by the
Father upon Christ, that it may flow from Him to us. — r»j roD)
Articles most forcible, Col. i. 19 : rfj especially, is very pro
vidently [to guard against mistake] added ; for if it were want
ing, any one, in my opinion, might suppose that the words of
one, depended on the word gift, rather than on grace. As it is,
[the rfi being used] it is evident that the grace of God, and the
grace of Jesus Christ, are the things predicated ; comp. similarly,
viii. 35, 39, concerning love [the attribution of it, both to God
and to Christ, as here]. — ivb$ avdpu-vov, of one mail) Paul (more
than the other apostles, who had seen Him before His passion)
gladly and purposely calls Jesus man, in this His work, as man
for man, 1 Cor. xv. 21 ; 1 Tim. ii. 5. Can the human nature
of Christ be excluded from the office of Mediator ? When
Paul in this verse calls Christ man, he does not give that appel
lation to Adam ; and ver. 19, where he gives it to Adam, he
does not bestow it upon Christ (comp. Heb. xii. 18, note).
The reason is, doubtless, this, both Adam and Christ do not
sustain our manhood at the same time ; and either Adam ren-

ROMANS V. 16, 17. 73

dered himself unworthy of the name of man ; or the name of
man is scarcely sufficiently worthy of Christ. Moreover, Christ
is generally denominated from His human nature, when the
question is about bringing men to God, Heb. ii. 6, etc. : from
His Divine nature, when the subject under discussion is the
coming of the Saviour to us, and the protection which He
affords us, against our enemies, Tit. ii. 13. No mention is here
made of the Mother of God ; and if her conception was neces
sarily immaculate, she must have had no father, but only a
mother, like Him, to whom she gave birth. [Cohel. or Eccles.
vii. 29.]

16. Kal, and) The meaning is to this effect : and not, as by
one tliat sinned (is the judgment) (so by one, the author of
righteousness is) the gift [Engl. Vers. is different] ; that is to
say ; And [moreover] the proportion [the ratio'] on both sides,
is not the same. — xpipa, the judgment) namely, is. — eg svb;, from
one) namely, offence, [Engl. Vers. differs] ; for the antithesis,
of many offences, follows. The one offence was of the one
man ; the many offences are of many men.1

17. ToD ivbs — dia ro\i svbg, of the one man, by the one) A very sig
nificant repetition ; lest the sins committed by individuals should
seem rather [than the offence of the one man] to have produced
death. — £/3a<r/Aeu«, reigned) The word in the preterite tense looks
back from the economy of grace to the economy of sin ; as
presently after the expression shall reign, in the future, looks
forward from the economy of sin, to the economy of grace and
eternal life ; so ver. 19. — rr,v irtpiffffiiav) nXcoya^f/c, and icipiatiilw
differ, as much in the positive, and more in the comparative,

1 / frankly confess, ihat I do not clearly understand how this plural
proves, that Paul is not treating here of original sin, as if it ever exists
without the accompaniment of other sins, which is the assumption of some
one of the more recent commentators. Doubtless the Apostle distinctly shows,
that the gift in Christ is the cure both for original sin, and for the actual
offences of individuals BESIDES. There are, certainly, many actual sins,
which are not to be considered as the necessary consequence of the first sin
( other icise all the morality of our actions would now cease); but there is no
sin, whether it be called original or actual, the pardon and removal of which,
ought not to be considered as the mere eft'ect of the yift, xitftvftterof. There
fore the power of the gift, -MJ x&niapoiTQ;, is grcattr than that of the judg
ment, TOU r.ptft*T>;. — E. B.

74 ROMANS V. 18.

ver. 20. Abundance of grace, is put in opposition to the one
offence. — Xa/*/3avomg, receiving) Aa^f3d\>siv may be rendered
either as a neuter-passive verb, empfangen, erlaugen, kriegen
to receive, to acquire, to get; or actively, annehmen, to take.
The former is the better sense ; still the relation to duptav a gift,
is more suitable to the act of taking. In justification, man does
something ; but the act of taking, so far as it is an act, does
not justify, but that which is taken or laid hold of. The gift
and taking, are correlatives. Furthermore, this verb is not
used, when we are speaking of sin ; and it is for the same
reason, owing to which it happens that we are not said to reign
in death, but death reigned ; but life reigns in us, 2 Cor. iv. 12,
and we in life. Christ, in this passage, is King of them that
reign. Life and reigning are mentioned in connection also, in
Rev. xx. 4. The term life is repeated from ch. i. 17, and often
recurs, presently after, in ver. 18, 21, and in the following
chapters.

18. "Apa ouv) apa draws the inference, syllogistically : olv con
cludes, almost rhetorically : for this subject is not farther dis
cussed than in this and the following verse. — Ivbs — evbs, of one
— of one) In the masculine ; as is manifest from the antithesis,
all. The word one, generally put without the addition, man,
designates with the greatest force, one, either of the two. —
dix.a,i<jJ{AaTog — dixaiuaiv) A/xa/u/ua is, so to speak, the material
substratum, the foundation for dixaiuffii, justification ; obedience,
righteousness fulfilled. It may be called justificament (justifica-
mentum) The ground and material of justification, as idpaiufAa,
denotes a firmament [or means of making firm] ; evftvpa, vest
ment; iT/'/SAjj^a, additament [or the thing wherewith addition
is made] ; /u/ao^a, defilement ; op/i/pw^a, muniment
the means of purgation ; -viptyrt/M2, the thing scraped of;
a tegument or the thing wherewith a covering is made ;
firmament ; v^odri^a, a thing wherewith the foot is covered, a
shoe ; tppwr^a, sentiment [the material of ppovqffis] French senti
ment. Aristot. Eth. Book v. c. 10, has put adlxvpa and dtKaiu^a
in opposition to each other, and defines the latter to be
the correction of injustice [ri evavopQufjux, rou dd/xjj/^arog] the
putting right what is wrong ; which is tantamount to satisfac
tion [or atonement], a term undeservedly hateful to the Socinians.

ROMANS V. 19. 75

The following scheme exhibits the exquisite propriety of the
terms : —

A. B. C. D.

Ver. 16. xpipa, xardxpifAct,') ^/dpiff/jLa, dixa.iu,u,a,

judgment, condemnation, free gift, righteousness.
A. B. C.

Ver. 18. Kapd'Z'TUfAa, xardxpipa-, bixaiu^a,

offence. condemnation. righteousness.

D.

justification of life.

In both verses A and B are of the same class, c\j<sror/ji^ [are
co-ordinate] and likewise C and D ; but A and C correspond in
the opposite classes, dvn STOICS? ; so also B and D. In ver. 10
the transaction on the part of God is described ; in ver. 18 on
the part of Adam and of Christ ; and that, with less variety of
words in the case of the economy of sin, than in the case of the
economy of grace. A.ixdiugi$ £w?j?, justification of life, is that
Divine declaration, by which the sinner, subject to death, has
life awarded to him, and that too, with justice on his side.

19. napaxoJjj) -rapa in vapaxoTj very appositely points out the
principle of the initial step, which ended in Adam's fall. The
question is asked, how could the understanding or the will of an
upright man have been capable of receiving injury, or of com
mitting an offence ? Ans. The understanding and the will
simultaneously gave way [tottered] through carelessness, apeXsia,
nor can we conceive of any thing else previous to carelessness,
d'jtsXtia, in this case, as the initial step towards a city being
taken is remissness on the part of the guards on watch. Adam
was seduced through carelessness and indolence of mind, bia
puduplav ; as Chrysostom says, Homil. xxvii. on Gen., and at
full length in Homil. Ix. on Matt., " whence did man wish to dis
obey God? from weakness and indolence of mind" <x<>diM r$'t\rtaiv
o avdpuvog irupaxoZecti QtoiJ ; d-To pativfAiag, x.r.?.. — vapaxor,, disobe
dience, implies this carelessness or weakness. The opposite in
this passage is t/Taxofy obedience, from which is derived an excel
lent argument regarding active obedience, without which the

76 ROMANS V. 20.

atonement of Christ could not have been called obedience ; it is
for this reason He is so often praised as, a/^w/Ao?, blameless. —
xaraffraQ/iffovrai, shall be constituted) It is one thing for a man to
be constituted righteous, even where imputation is spoken of, it is
another thing to be justified, since the former exists as the basis
and foundation of justification, and necessarily precedes true jus
tification, under which it is laid as the substratum [on which it
rests] ; for a man must of necessity stand forth as righteous, before
he can be truly justified. But we have both the one and the other
from Christ, for both the merit of Chrisfjs satisfaction for sin, im
puted to a man in himself unrighteous, already constitutes that same
person righteous, inasmuch as it procures for him the righteousness,
by which he is righteous ; and by virtue of this righteousness,
which is obtained by that merit, he is necessarily justified wherein
soever that justification be needed ; that is, he is justly acquitted
by merit, who in this way stands forth righteous, Thorn. Gataker.
Diss. de novi instr. stylo, cap. 8. This is quite right. Never
theless the apostle, as at the end of the period, seems to set forth
such a constituting of men as righteous, as [which] may follow
upon the act of justification, and which is included in the
expression being found, Phil. iii. 9 ; comp. with Gal. ii. 17. —
oi -roXXo/, the many) all men, ver. 18, 15.

20. No>os, law} the omission of the article tends to increase
the sublimity [elevation of tone]. — wapsiori'hQi) came in stealthily
by Moses, ver. 14. The Antithetic word is, entered, ver. 12 ;
Sin therefore is more ancient than the law. — vfoovdffr,, might
abound) ch. vii. 7, etc. Sin is not reckoned in the absence of
the law ; but when the law came in stealthily, sin appeared as
abounding • but, before the law, the fall of Adam should be held
as the cause of death. — TO -TrapaKrupa, the offence] supply xai i\
apaprla and sin. All the sins of mankind, compared with the
sin of Adam, are as it were offshoots ; it is the root. 'A/tapria, sin,
in the singular number, is considered as a plague most widely
spread ; and it also comprehends all actual •zrafcwr7-&u/aara, offences,
ver. 16. — f) afj.apr!a [the] sin) or in other words, the offence and
sin ; for there is a difference between them ;* see notes on ver.
14 ; the sin, in the singular number, John i. 29.

1 The latter being the result of the former. — E0.

ROMANS V. 21. VI. 1-3. 77

fj superabounded [clid much more abound~\ A third party con
quering the conqueror of the conquered is superior to both : sin
conquered man : grace conquers sin ; therefore the power of
grace is greatest.

21. 'EV Tifi Savaru — !/? fyw, in death — unto life) The diffe
rence is here exemplified between the particles IK and J/g. 'Death
has its limits and boundary, whereas life is everlasting, and [by
divine power] divinely extended. Death is not said to be eter
nal ; whereas life is said to be eternal, ch. vi. 21, etc. — r\ ^a-pig
(SasiXtvffy, that grace might reign) Grace therefore has had, as it
were, no reign, that is, it has had a most brief reign before the fall.
We may believe, that Adam sinned not long after that he was
created. — 'l?!<rou, Jesus) Now no longer is Adam even mentioned :
the mention of Christ alone prevails.

CHAPTER VI.

1. ' Exi/MvoZ/Atv ; shall we continue?) Hitherto he treated of the
past and the present : now he proceeds to treat of the future ;
and the forms of expression are suited to those, which imme
diately precede, whilst he speaks respecting the t abounding' of
grace. In this passage the continuing in sin is set before us ; in
the 15th verse, the going back to sin, which had been overcome.
The man, who has obtained grace, may turn himself hither or
thither. Paul in this discussion turns his back on sin.

2. ' AffQavofMv, we are dead) in baptism and justification.

3. "H) Or? [' an,' Latin. The second part of] a disjunctive
interrogation. — ayvoifrt, knoio ye not ?) The doctrine concerning
baptism was known to all. The same form of expression occurs
again ch. vii. 1. to which the phrase, know ye not? corresponds,
ver. 16, xi. 2 [Wot ye not ?] and 1 Cor. throughout. Ignorance
is a great obstruction ; knowlege is not sufficient.1 — ouoi, whoso-

1 The point in this sentence is putting officit in antithesis to svfficit, but

78 ROMANS VI. 4, 5.

ever) [as many soever]. No one of the Christians was by that
time unbaptized. — ifSa-TTTiffd^iv, were baptized) The mentioning
of Baptism is extremely well suited to this place ; for the adult,
being a worthy candidate for Baptism, must have passed through
the experience of these things, which the apostle has hitherto
been describing. Paul in his more solemn epistles, sent to the
churches (Rom. Cor. Gal. Eph. Col.), at the beginning of which
he calls himself an apostle, mentions Baptism expressly ; in the
more familiar (Phil. Thess.) he presupposes it. — £/'?) into. The
ground on which we are baptized. — Xp/<rrov 'l95<roDv, Christ Jesus)
The name Christ is here put first, because it is more regarded
here, ver. 4, Gal. iii. 27. — els rbv ddvarov avrov, into His death)
He who is baptized puts on Christ, the second Adam ; he is
baptized, I say, into a whole Christ, and so also into His death,
and it is the same thing as if, at that moment, Christ suffered,
died, and was buried for such a man, and as if such a man
suffered, died, was buried with Christ.

4. Suvsrapjj^sv, we were buried with Him) The fruits of the
burial of Christ. Immersion in baptism, or at least the sprink
ling of water upon the person, represents burial, burial is a
confirmation of [facit ratam] death. — tig, into) Construed with
baptism, with which comp. ver. 3. — uevip — ovru, as — so) An
abbreviated expression for,1 As Christ was raised from the dead
by the glory of the Father, so we should also rise, and as Christ
reigns for ever in the glory of the Father, and in that life to
which He has risen, so we also should walk in newness of life. —
5/a, by) By concerning the Father is also found at 1 Cor. i. 9. —
T^g 86:*Tig, the glory) Ao£a is the glory of the divine life, of
incorruptibility, ch. i. 23, of the power and virtue, by which
both Christ was raised, and we are restored to a new life, and
are conformed to God, Eph. i. 19, etc. — ev Kaivor^n, in newness)
Ch. vii. 6 ; 2 Cor. v. 1 5, etc. This newness consists in life.

5. Su^puro/) LXX. ftouvbg avftpurog, 8p-jfj,b$ avptpuroc, a planted
hill, a planted forest, Amos ix. 13 ; Zech. xi. 2, and on this
account 6/to/w/iar/ here may be taken in the ablative. But

it cannot be imitated in English — it might be, ignorance is exceedingly
efficient, knowledge is not sufficient, were efficient an English word, which it
is not. — TR.

1 See App., under the title Concisa Locutio.

ROMANS VI. G— 10. 79

Hesychius has a^^vrot, 0v/N4rafiv4/MM*, <rw6vf and so
with the dative is a word very significant ; comp. ver. 4, G.
Cluverus translates it, engendered together [connaturati, endowed
with the same nature together] grown together1.) All spiritually
quickening power is in Christ, and that power has been confer
red upon [brought together into] baptism ; aw is used [in the
compound ffu/t*puro/J, as in the opposite word ffwiffraupudr) ; and the
simple [root] word pic^a/ refers to ddvarov, and avasraaiv. — dcXXa,
but) The contrast is between death and the resurrection. — rris)
that is, T'JJ opoiu/Aan rqs avaffrdstu;, in the likeness of His resur
rection. — sedfLtda) scil. a\jij,<p-jroi, we shall be, viz. planted in a new
life. The future, see ch. v. 19.

6. "Avdputros, man) The abstract for the concrete, as in ch. vii.
22, and in many other places. — /Va — roD pyxer/) The particles
should be carefully noticed ; as also the three synonymous
nouns, and the verbs added to them. — xarafyrjdJj, may be de
stroyed) may be stripped of its dominion [ver. 14]. — rb eZipa rrjs
apapriag, the body of sin) the mortal body, abounding in sin and
lusts, etc., ver. 12, so the body of death, ch. vii. 24, note.

7. 'A-Totlavad/, dead) to sin, ver. 2. — didixalurai, [is freed from
8iii\ is justified) Sin has now no longer any claim against him
in law ; with which comp. ver. 6, 9, so that he is no longer a
debtor, ch. viii. 12. In respect of the past, he is justified [just]
from the guilt of sin ; in respect of the future, from its dominion,
ver. 14.

8. 'Ei, if) The Apodosis falls principally on the verb, «<g shall
live with.

9. Eldores, knowing) This word depends on, we believe. — 6dm-
ros, death) without the article, any kind of death. — oux In, no
more) Death never had dominion over Christ, but yet it had
assailed Him, Acts ii. 24 ; and if it had held Him, it might have
been said to have had dominion over Him ; which God forbid.
Paul was unwilling to say here, f3aai\e-jn, reigneth.

10. o, in that) This has more force than on, that. — r>j apapriq,
to sin) The dative of disadvantage, as in ver. 11. Sin had been
cast upon Christ, but Christ abolished it by His death for us ;
He truly died. — i<p dirag) This has a stronger meaning in this

1 Concreti.

80 ROMANS VI. 11-13.

passage than &va%. So Heb. vii. 27, and «Vag, 1 Pet. iii. 18. —
£»j rSj &s si) jy<? Zit'gs to GW, a glorious life derived from God,
ver. 4 [raised up — by the glory of the Father] full of divine
vigour, lasting for ever. For God is the God of the living.

11. Aoyi^iffde, you reckon) The indicative; for the imperative
begins in the following verse. So Xoy;£o>£0a, iii. 28 [we conclude
that a man is justified by faith, etc.] Whatever is the standing in
which every one is, in and according to that standing he ought to
account himself.1 — tJvai) is omitted by a few copies, but they are
ancient. Baumgarten adopts this reading — I consider it doubt
ful.2 — Iv, in) It is construed with alive, nay even with dead too :
So ver. 8, only that the prepositions with \_G\JV, ver. 8] and by,
ch. vii. 4 [5/d, by the body of Christ] are rather used in that
connection. — rS> xvpiu upuv) See App. crit. Ed. II. on this
passage.3

12. Mfi, not) Refer the aXX« but [yield yourselves unto God,
ver. 1 3] to w, not [here] : and refer xai ru. (jJk\v\, and your mem
bers, etc., to grid's, neither [both in ver. 13] [There is a remark
able force in this dehortation on the one hand and exhortation on
the other, V. g.] — py o5v (3aff/\sueru, let not sin therefore reign)
The same verb occurs in ch. v. 21. A synonymous term in
ver. 9. It is a correlative of serve, ver. 6. — SvTjrw, mortal) For
you, who are now alive, are become alienated from your body,
ch. viii. 10. — «ur?j tv) This savours somewhat of a paraphrase.
Baumgarten and I, as usual, hold each his own opinion, as to the
mode of interpreting this passage. — sv raTe emdu/tiais a.\>ro\j, in its
lusts) viz. euparoc, of the body. The bodily appetites are the
fuel ; sin is the fire.

13. Mrfe *ttffar&in) neither yield ye. The first aor. <rapa-
<srrj6a.Ti, which occurs presently, has greater force than this
present. — ra, /teXy Ipuv lalroiji; xai ra. fj^Kf\, your members ; your
selves and your members) First, the character of the Christian
is brought under consideration ; secondly, His actions and

1 So also the Christian, whose standing is, that of being dead to sin with
Christ, and raised with Him in newness of life. — ED.

2 AD(A)G Memph. Vers. Hilary, omit the iivett. But BC Vulg..# and
Rec Text retain it. — ED.

3 ABD(A)G/gi Vulg. Hilary, reject rep xvplu vjpuv. But C Memph. and
Syr. Versions retain the words. — ED.

ROMANS VI. 14-17. 81

duties. Mail, who is dead in sin, could not, with propriety, be
said to yield HIMSELF [Sistere seipsum, to present himself^ to
sin : but the man, who is alive, may yield [present] himself to
God. — ewrXa, arms) [instruments^ a figurative expression, derived
from war, as wages, ver. 23. — ddr/Jo,?, of unrighteousness) which
is opposed to the righteous will of God. — ry apapTia, to sin)
Sin is here considered as a tyrant. — <*apaffTr,ffari \_yield] present)
as to a king. — IK vtxpuv, from the, dead) The Christian is alive
from the dead. He had been dead, he is now alive. Coinp.
Eph. v. 14, note, Rev. iii. 1—3. Sleep, too, in these passages,
is the image of death. — 6/xa/o<riv»;$, of righteousness) The anti
thetic svord is aS/x/aj, of unrighteousness.

14. Ou x-jpiiveei, Shall not have dominion) Sin has neither the
right nor the power ; it will not force men to become slaves to
it against their will. — I/TO i/&>ov, under the law) Sin has dominion
over him, who is under the law.

15. 'T-ri, under) ch. vii. 2, 14.

16. AoiiXo-jf, servants) Servitude is here denoted, from which
obedience follows as a consequence. — <5oDX&/, seri'ants) The state
of servitude, which follows as the consequence of obedience, is
signified, 2 Pet. ii. 19. — sis, unto) e/'c, unto, occurs twice in this
verse, and in both cases it depends on servants. — 6Tax&rjs, of
obedience) Obedience, used absolutely, is taken in a good sense.
Righteousness, too, promptly claims as her own, those who act
obediently to her. — ilg diy.aioa\jvr,v, unto righteousness) Supply,
and of righteousness unto life : as appears from the antithesis
\_deatJi\j with which comp. the similar antithesis, ver. 20 and 22,
iii. 20, note.

17. Xdpi; ds r& Qif>, but God be thanked) This is an idiom
peculiar to Paul, who usually expresses categorical propositions,
not categorically and nakedly, but, as it were, with some modi
fying qualification, i.e., with an intimation of affection, thanks
giving, prayerful wish for them, etc. — 1 Cor. xiv. 18 ; 2 Tim.
ii. 7, note. The enthymeme1 of this passage stands thus : you
were the servants of sin ; but now you have become obedient to
righteousness : but there is added the moral mode2 or moral

1 The simple enunciation. See Appendix.

2 See Appendix, under the title, Modalis Sermo. A proposition not
VOL. III. F

82 ROMANS VI. 17.

sentiment, God be thanked, that though ye were the servants of
sin, ye have now obeyed righteousness. This mode, however, in
this place, implies this also, that this is the blessed state of the
Romans, which they ought by all means to maintain. This
observation will clearly bring out the meaning of the apostle's
language in many passages, and will show the ardour that was
within his breast. — on, that) so that, with indeed, to be under
stood, John iii. 19. l — cSoDXo/, servants) especially in heathenism.
— ex xapbiag, from the heart) The truth and efficacy of the
Christian religion [lies in its having its root in the heart.~\
Wicked men cannot be altogether wicked with their whole
heart, but even unconsciously and continually repent of their
past conduct, and of their slavery to sin ; but good men are
good from the heart, and without constraint. [It is not any
doctrine of men, but the doctrine of God alone, which takes by
storm (takes complete possession of) the human heart. — V. g.] —
tig ov) This is the explanation vxrixoucan tic, TUTOV cioa^c w or
£/'; ov irapfdofyrs, comp. t/g, Gal. i. 6 ; you were obedient to [with
respect to, towards] the form of doctrine (comp. fig iravra v^xooi,
obedient in all things, 2 Cor. ii. 9) unto which you u'ere delivered
(which was delivered to you). The case of the relative, expressed
in abbreviated form,2 depends on the word preceding, ch. iv. 17,
or following ch. x. 14. — vaped66rire, you were delivered) Elsewhere
the doctrine is said to be delivered. That phrase is here ele
gantly inverted, and is a very graceful expression respecting
those who, when freed from sin, devote and yield [present] them
selves, ver. 16, with a great change of masters, to the honourable
service of righteousness. — ri-rov, form) a very beautiful term, Ex.
xxv. 40. The form meant is the 'form' of Christ, Gal. iv. 19. —
oioa%7jg, of doctrine) That rule and standard, to which the
servant conforms himself, is merely shown to him by the doc
trine ; he does not need to be urged by constraint.

stated nakedly, but with intimation of feeling accompanying it. Instead of
the naked statement, " Ye were servants of sin," Paul says, in the moral
mode, " Thanks be to God, that, though ye were servants of sin, ye have
now obeyed," etc.

1 Light is (indeed) come into the world, and (yet) men loved darkness,
etc. So here, = though ye were, — yet now, etc. — Eu.

2 See App., tit. " Concisa Locutio."

ROMANS VI. 18. 83

18. 'W^ntifuftmfj being made free) It will be of use to have
this connected view of the plan of the apostle, up to the point
which it has now reached : —

I. Sin, . . . Ch. iii. 9.

II. The perception [the coming to "the
knowledge"] of sin from the law ;
the sense of wrath; internal [spiritual]
death, . . . . iii. 20.

III. The revelation of the righteousness of

God in Christ, by the Gospel, directed
against sin, and yet in behalf of the
sinner, ....

IV. The centre of Paul's system, FAITH;

embracing that revelation without
reservation, and striving after, and
succeeding in its effort to reach right
eousness itself,

V. The remission of sins, and justification,
by which God the judge, views sin
committed by man, as if it had not
been committed, and righteousness
lost, as if had been preserved [re
tained], ....
VI. The gift of the Holy Spirit; love
Divine shed abroad in the heart ; the
inner new life, . . v. 5, vi. 4.

VII. The free service of righteousness in

good works, . . . vi. 12.

From this view, it is evident why Paul, in proving justifica
tion by faith alone, against those who are in doubt or error,
makes frequent mention of the gift of the Holy Spirit, and of
the other things, which follow as the consequences of justifica
tion. As righteousness flows from faith ; adoption [sonship]
accompanies righteousness ; the gift of the Holy Spirit, with the
cry, Abba, Father, and with newness of life, follows upon adop
tion ; but faith and righteousness are not in themselves clearly
perceived by sense ; whereas the gift of the Holy Ghost pro-

84 ROMANS VI. 19, 20.

duces very conspicuous and prominent [standing out palpable]
effects ; comp. [God] bare them ivitness [giving them the Holy
Ghost] Acts xv. 8. Farther, the surpassing excellence of
these fruits, most effectually proves the worthlessness of men's
works.

19. 'Avfywrnw, after the manner of men) Language after the
manner of men, is frequent, and in some measure always occur
ring, whereby Scripture condescends to suit itself to our capacity.
Too plain language is not always better [the best] adapted to
the subject in hand. The accusative is used for the adverb.
[According to our mode of speaking, it may be translated, Ich
muss es euch mir massiv sagen, I must speak to you with great
plainness and simplicity, — V. g.] — dia, because of) Slowness of
understanding arises from weakness of the flesh, i.e., of a nature
merely human, comp. 1 Cor. iii. 3. ' A.ff6evua.v, weakness) Those
who desire discourse to be continuously in all respects quite
plain, should perceive in this a mark of their own weakness,
and should not take amiss [take offence at] a more profound
expression of the truth, but they should consider it with grati
tude, as an ample benefit, if in one way or the other, they have
had the good fortune to understand the subject : at first, the
mode of expressing the truth is more sublime, then afterwards
it is more plain, as in the case of Nicodemus. — John iii. 3, 15.
That which pleases most [the greatest number] is not always
the best. — V. g. — rf «vo,a/a s/5 rqv avo/Mt'av, to iniquity unto ini
quity) A ploce1 not observed by the. Syriac version. The
word [to] iniquity [dvo,a/«] (before which uncleanness is put, as
a part before a whole) is opposed to righteousness; the word
[unto] iniquity [deyo/u./ar] is opposed to holiness [end of verse]
Righteousness corresponds to the Divine will, holiness as it were,
to the whole of the Divine nature. Those who are the servants
of righteousness, make progress \i.e., advance from righteousness
to holiness, whereby they partake of the Divine nature] ; avopoi,
workers of iniquity are workers of iniquity, nothing more.

20. T% apapriac, of siii) This case contains the emphasis of
the sentence ; sin had taken possession of you. — rJJ dixaiosvvii,
to [towards] righteousness) that is in respect of righteousness.

1 See A pp., tit. Ploce. A word twice put, once in the simple sense, and
once again to express some nttrilmte of the word.

ROMANS VI. 21 22. 85

21. Tivot, ouv xapK'bv ffysrt r6rt, e<f> o7s vuv s'ra.ia^vvtffds) This
whole period has the force of a negative interrogation. He
says, that the righteous have their fruit unto holiness ; but he
does not consider those tilings which are ' unfruitful' [axapcra]
worthy of the name of fruit. — Eph. v. 11. He says, therefore,
those things which now cause you to feel ashamed, were, indeed,
formerly not fruits. Others put the mark of interrogation after
rore, then, so that s<p oT; may be the answer to the interrogation ;
but then the apostle should have said slp'w, sc. xapcrcS [Sanctifica-
tion is the reverse of this shame, ver. 22, evidently just as in 1 Cor.
i. 28, 30, that which is base ("base things") and sanctification,
are in antithesis ; but the multitude of Christians are noiv ashamed
of sanctification, which is esteemed as something base. What a
fearful death hangs over such persons ! 0 the degeneracy of the

times and the manners (principles of men)! — V. g.] — vw, now)
when you have been brought to repentance. — yap, for) instead
of moreover [autem] ; but it has a greater power of separation,
comp. ver. 22 at the end, df, and moreover [autem] ; so yap,
for, ch. v. 7. — -sxtivuv, of those things) He does not say, of these
things ; he looks on those things as the remote past. — 6a.va.rog,
death) The epithet eternal (a/wv/of) ver. 23, is never added to
this noun, not only in relation to those, in the case of whom,
death yields to life, but not even in relation to those who shall
go away into everlasting fire, torment, and destruction. If any
one can think, that it is by mere chance, and not design, that
Scripture, when eternal life is expressly mentioned, never names its
opposite, eternal death, but everywhere speaks of it in a different
manner, and that, too, in so many places, I, for my part, leave
to him the equivalence of the phrases, eternal destruction, etc.1
The reason of the difference, however, is this : Scripture often
describes death, by personification, as an enemy, and an enemy,
too, to be destroyed ; but it does not so describe torment.

22. tiwi Si, but noiv) Paul has used vwi very often, and always
with fa, but. — tyjin, you have ; or, have ye, with which comp.
ver. 19. — «/c ay/aff/xiK, unto sanctification \Jioliness~\, an antithesis
to ; f<p* oT; t'ja.ia-/JjM<s$i, of which you are ashamed, ver. 21. Ye
are a holy priesthood of God. The reference seems to be to

1 1 leave him to his own foolish notion, that the phrases eternal destruc
tion, etc., are equivalent to eternal death. — ED.

86 ROMANS VI. 23-VI1. 1.

Amos ii. 11, D*iwS LXX> £'£ uyiaepov ; Engl. Vers. has Naza-
rites.

23. Ta, TO) The mark of the subject. — 6-4/ouv/a — ^dpuffia, wages
— •gift) Bad works earn their own proper pay; not so, good
works ; for the former obtain wages, the latter a gift : o-4/wv/a,
wages, in the plural : ^dpia/ia, a gift, in the singular, with a
stronger force.

CHAPTER VII.

1. "H) The disjunctive interrogation. There is a close con
nection here with ch. vi., the words of which, at ver. 6, 14, 21,
xarapytt'fftlai, xvpievtiv, xapwbs, SdvaTog x.r.X. again occur prominently
in this chapter. The comparison of the Old and New state
is continued. — ytvuffxovsi, to them that know) the Jews ; although
it is the duty of all Christians to know the law. — 6 vopoc, the law)
for example, of marriage. The whole law, in consonance with
the opening of this portion, is put by synecdoche,1 for the laiv
of marriage. — roD dvdpuvov, over a man) i.e., over a woman, ver.
2, comp. 1 Pet. iii. 4, where the inner ["the hidden man"] pre
supposes the outer man, and the parallelism consists in this, that
man is predicated also separately of the woman, not merely of
Adam, the husband [' viro,' the man, in the restricted sense of
the term.] Man here is used generically ; but in the second
verse, Paul applies it in a special and subordinate sense to the
woman, as falling under the generic term. — ep' offov, as long as)
neither any longer nor any shorter. — £»j, lives) the Law [lives.
But Engl. Vers. " As long as he — the husband — liveth."] A
personification. In the apodosis, life and death are ascribed, not
to the law, but to us ; whereas, here we have the protasis, in
which, according to the meaning of the apostle, life or death is
ascribed to the [marriage] law itself, and to the husband. What

1 See Appendix.

ROMANS VII. 2-6. 87

is here said, depends on the nature of the things related, which
are the law and man. When either party dies, the other is
considered to be dead. Thus the protasis and apodosis cohere.

2. "Tca^or) So the LXX. — dsdsTai, is bound) It may be con
strued with to her husband, and with by [to] the law. — rod KO/Z.OU
roD avdpbg) It would not be an unsuitable apposition, were we
to say, from the law [that is, front] her husband.

3. Xpr^arion) viz. taurr,v, she ivill come under the appellation of
an adulteress, and that too by the power of the law. She shall
bring upon herself the name of an adulteress. — ta,v y£vr,Tai a^opi
irep'jj, LXX. Dent. xxiv. 2.

4. ",n<m) This word has a stronger meaning than if oZru; had
been used. — tdavaruiDrtn, ye have become dead) which denotes
more than ye are dead. The comparison is thus summed up :
the husband or wife, by the death of either, is restored to
liberty ; for in the protasis, the party dying is the husband ; in
the apodosis, the party dying is that, which corresponds to the
wife. — bia rvJ <rw(aaro?, by the body) A great mystery. In the
expiation [atonement] for sin, why is it that mention generally
is made of the body, rather than of the soul of Christ ? Ans.
The theatre and workshop of sin is our flesh ; and for this, it is
the holy flesh of the Son of God, which is the remedy. — eyipQ'wri,
who is raised) and so is alive [which the law no longer is to the
believer]. — xapxopopqffuftsv, we should brinn forth fruit) fie comes
from the second person to the first ; fruit corresponds to off
spring ; for the simile is derived from marriage.

5. TH/.iEx sv rf, tapx!, we were in the flesh) that is [we were]
carnal. See the opposite ver. 6, at the end. — Bia, by) ver. 8. —
TM t)«varw, to that death) of which ver. 13, ch. viii. 6, speak.

6. ' A-rodavovrts, being dead) So ver. 4, ye became dead, said of
that party, which corresponds to the wife : comp. Gal. ii. 19.
I have shown in der Antwort icegen des TV. T. p. 55. A. 1745,
that Chrysostom also read dcroiJavoms, not avoQavovrog.1 — w) A
plain construction in this sense : we have been set free by
death from the law, which held us fast. — xaTei^o/^da) an expres-

1 So also A (B ?) C, both Syr. Versions, Memph. The first correction of
the Anriatine MS. of Vulg. read oiifodotuovres. D (A) G fg Vulg. read TOU
fetvKTtiv [The law of death]. Rec. Text (and B ?) dTroSau/ovros . — ED.

88 ROMANS VII. 7.

sive term ; comp. ewexXtitfe, ch. xi. 32, e<p p ovpovpsda, Gal. iii. 23.—
sv xaivoTqri cvsu/xaro?, xai cu <raXai6rriTi ypa/x^aaroe, in newness of
spirit) and not in the oldness of the letter) We have the same anti
thesis, ch. ii. 29 ; 2 Cor. iii. 6. The letter is not the law con
sidered in itself, inasmuch as, thus considered, it is spiritual and
living [instinct with life] ver. 14 ; Acts vii. 38 [the lively oracles],
but in respect of the sinner, to whom it cannot give spirit and
life, but leaves him to death, nay even it to a more profound
extent hands him over to its power : although he may in the
mean time aim at the performance of what the letter and its
mere sound command to be done ; so that the appearance and
the name may still remain, just as a dead hand is still a hand.
But the Spirit is given by the Gospel and by faith, and bestows
life and newness, 2 Cor. iii. 6 ; comp. John vi. 63. The words
oldness and newness are used here by Paul in relation to the two
testaments or covenants, although believers have now for a long
time enjoyed the first fruits of the New Testament ; and at the
present day unbelievers retain the remnants, nay rather the
whole substance, of the Old Testament. Observe too, the sv, in,
is put once, not twice [The Engl. Vers. wrongly supplies in
before the oldness. But Beng. That we should not serve the old-
ness, etc.] We have served oldness not God : comp. Gal. iv. 9,
off, to ivhich [The beggarly elements, whereunto ye desire again
to be in bondage] ; now we serve not newness, but [we serve] God
in newness, ch. vi. 22.

7. 'o v6fi,o$ a/^apria ; is the law sin ?} He, who has heard the
same things predicated of the law and of sin, will perhaps make
this objection : is, then, the law sin, or the sinful cause of sin ?
comp. ver. 13, note. — rr,v a-^apriav, sin) We must again observe
the propriety of the terms, and the distinction between them :

vo/ioj- TO t-ytiv ro\
the law ; ' the fact of the law saying [Taken out of,

" Except the law had said"~\.
rj a/AupTta' r\ favto/MJo.
sin ; lust.

(from y/vcitfxw) ovx. ffitn, (from o/6a.) 'iy\tuv is the
greater, o76a the less. Hence the latter, since even the less

ROMANS VII. 8, 9. 89

degree is denied, is expressive of increase.1 Apaprfa, sin, is as
it were sinful matter, from which all manner of [The all taken
from xaifav eKitivpiav, ver. 8] disease and paroxysm of concupis
cence [ver. 8] originates. — our. tyvuv, I had not known) Paul often
sets forth his discourse indefinitely in the first person, not only
for the sake of perspicuity, but from the constant application of
what is said to himself; see 1 Cor. v. 12, vi. 12. And so also
in this passage. — rr\v Tt yap s-ridu/^iav, for even lust) *H apctprta, Sin,
is more deeply seated [inward] and recondite : ^ sxidvp/a, lust,
rather assails [rushes into] the sense, and at the same time
betrays [the inwardly seated] sin, as smoke does fire. The
particles re yap, for even indicate this diopiapog, this contra-dis-
tinction ; and sin, that one indwelling evil, works out [pro
duces] a variety of lust [all manner of concupiscence] : see what
follows ; and again lust brings forth sin consummated [finished^,
James i. 15. [Sin lies concealed in man, as heat in drink, which,
if ice were to judge by mere sensation, may possibly at the time l>e
very cold, V. g.] — ovx, fiduv, I had not known) lust to be an evil ;
or rather, I had not known [even the existence of] lust itself;
its motion at length [when the law came, then and not till then]
met the eye. — fhtytv, said) Moreover it said so, [first] by itself:
then, [also] in my mind : comp. when the law came, ver. 9.

8. A/d rri$ Jvn>X5j£, by the commandment) The construction is
with the following verb [xareipydgaro, wrought concupiscence by
the commandment. Not as Engl. V., Taking occasion by the com
mandment, here and at ver. 11] ; as in ver. 11 twice. — xuptc —
vexpa, without — dead) A self-evident principle. — t/sxpa, dead) viz.
ivas : it did not so much rage through concupiscence : or the
word to be supplied may be, is.

9. "E^uv, I was alive) £r,v here does not merely signify to pass
one's life, but it is put in direct antithesis to death. This is
the pharisaic tone, comp. the following verse. [/ seemed to
myself indeed to be extremely well, V. g.] — jsupic vopou, without
the law) the law being taken out of the way, being kept at a
distance, as if it did not exist. — sX&obffrit) The antithesis to
%<upif. — JuroXSjs, the commandment) evroXq, a commandment is part
of the law, with the addition of a more express idea in it of

1 The increase in force is this ; I had not full knowledge (Z*/vuv) of sin,
nay I had not even been at all sensible (fiun) of lust. — ED.

90 ROMANS VII. 10-13.

compulsory power, which restrains, enjoins, urges, prohibits,
threatens. — a/tfyesv, revived) just as [even as] it had been alive,
when it had entered into the world by Adam.

10. AT^CCKOV, I died ) I lost that life, which I [fancied that I]
had. — svpsdri, was found) So svplffxu, I find, ver. 21. — eie ^ur,v, to
life) on the ground of the original intention of God, and in
another point of view, on the ground of my own opinion, which
I held, ichen I was living without the law. Life pointedly indi
cates both joy and activity ; while death implies the opposite. —
avrri, itself) the same [the very same commandment]. It is
commonly written «Dr>j, but Baumgarten has aOrj}, which is cor
rect.1 Comp. Acts viii. 26, note.

11. ' E^t-arr^s, deceived) led me into by-paths, as the robber
leads the traveller ; and while I supposed that I was going
onward to life, I fell into [upon] death. — axtxruvsv, slew me)
This is the termination of the economy of sin, and is on the
confines of that of grace.

12. "Ay/eg, holy) supply from what follows, and just and good ;
although it was necessary to accumulate these synonymous
terms chiefly in defence of the commandment, with its stinging
power [rather than of the law] : holy, just, good, in relation
respectively to its efficient cause, its form, and its end ; (as we
find in the MS. notes of Dorscheus) or holy in respect of my
duties to God ; just, in respect of my neighbour ; good in respect
of my owrn nature ;2 with which whatever is commanded is in
harmony, for life is promised, ver. 10. The third of these three
epithets is taken up with Arery great propriety in the following
verse.

13. To) therefore what is good. — The power of the article is to
be noticed. — ddvaros, death) the greatest evil, and the cause of

1 Lachmann and Tischendorf, the two ablest exponents of modern textual
criticism, prefer »VTYI. — ED.

2 AIX.O.IO; Th. S/x/j, is that which is precisely what it should be, without
regard to the question whether good or evil flow from it. just, right. But
dy»06;, what is profitable and of benefit to men. The commandment is
tix.ct.ict, for it teaches nothing but what is just; dyetdvi, for it regards the
happiness of those, to whom it is given. It is also ai'/ta,, not because it
makes holy, but because it is holy in itself, sacred to God, and therefore to
be held inviolate. — See Tittmann Syn. Or. Text.— Ei>.

ROMANS VII. 14. 91

death, the grestest evil : xarfpyafypevri, working [death in me]. —
aX?>« jj 6c.ij.apTia, but sin) namely, was made death to me ; for the
participle xaTipya^o^svri, working, without the substantive verb,
does not constitute the predicate. — Iva. favr\ apapria, that it miyht
appear sin) Ploce1 : sin, [which, as opposed to the law, which is
good, is] by no means good. This agrees with what goes before. —
3/a ro\> ayadov — ddvarov, by that which is good — death) A paradox ;
and the adjective good is used with great force for the substantive
[of which it is the epithet] the law. — xuT-spya^o^svr,, working) A
participle, which must be explained thus : sin was made death
to me, inasmuch as being that which accomplished my death even
by that which is good. It is no tautology ; for that expression,
by that which is good, superadds strength to the second part of
this sentence. — iva. y'tvr,Ta.i, that it might become) This phrase is
dependent on working. So 'iva, that, repeated twice, fonns a
gradation. If any one should rather choose to make it an
anaphora,2 the second part of the sentence will thus also explain
the first. — xad' IfipSo/jv a/u,aprwX6;) Castellio translates it, as
sinful as possible : because, namely, [sin,] by that which was [is]
good, i.e. by the commandment, Avorks in me that which is evil,
i.e. death. — 8ta, by) It is construed with might become [that sin
might by the commandment become exceeding sinful].

14. nvtuparix6$ son, is spiritual) it requires, that every feeling
of man should correspond to the feeling [i.e. the will] of God ;
but God is a Spirit. — sapxixog, carnal) ver. 18. — tipi, I am) Paul,
after he had compared together the twofold state of believers,
the former in the flesh, ver o, and the present in the Spirit,
ver. 6, proceeds in the next place from the description of the
first to the description of the second, and does so with a view
both to answer two objections, which, in consequence of that
comparison might be framed in these words : therefore the law is
sin, ver. 7, and, therefore the law is death, ver. 13 ; and to inter
weave in the solution of those objections the whole process of a
man, in his transition from his state under the law to his state
under grace, thinking, sighing, striving, and struggling forth,

1 See Appendix. The same term twice used, once expressing the idea
of the word itself, and once again expressing an attribute of it.

2 See Appendix. The frequent repetition of the same word in the be
ginnings of sections or sentences.

92 ROMANS VII. 14.

and to show the function of the law in this matter : this, I say,
he does, ver. 7—25, until at ch. viii. 1, he proceeds to the topics,
which are ulterior to these. Therefore in this 14th verse the
particle for does not permit any leap at all, much less does the
subject itself allow so great a leap to be made from the one
state into the other ; for Paul diametrically opposes to each
other the carnal state in this verse, and the spiritual state,
ch. viii. 4, as also slavery in this [" sold under sin"] and the
23d [" bringing me into captivity"] verse, and liberty, viii. 2,
["free from the law]. Moreover he uses, before the 14th verse,
verbs in the preterite tense ; then, for the sake of more ready
expression [more vivid realization of a thing as present], verbs in
the present tense, which are to be resolved into the preterite, just
as he is accustomed to exchange cases, moods, etc., for the sake
of imparting ease to his language ; and as an example in ch. viii.
2, 4, he passes from the singular to the plural number, and in
the same chapter ver. 9, from the first to the second person.
Also the discourse is the more conveniently turned from the
past to the present time, inasmuch as a man can then, and then
only, understand really the nature of that [his former] state
under the law, as soon as he has come under grace ; and from
the present he can form a clearer judgment of the past.
Finally, that state and process, though being but one and
the same, has yet various degrees, which should be expressed
either more or less in the preterite tense, and it is step by step
that he sighs, strives eagerly, and struggles forth to liberty : The
language of the apostle becomes by degrees more serene, as we
shall see. Hence it is less to be wondered at, that interpreters
take so widely different views. They seek the chief force [the
sinews] of their arguments, some from the former, others from
the latter part of this passage, and yet they endeavour to explain
the whole section as referring to one simple condition, either
that under sin, or that under grace. [We must observe in gene
ral, that Paul, as somewhat often elsewhere, so also in this verse,
all along from ver. 7, is not speaking of his own character, but
under the figure of a man, ivho is engaged in this contest. That
contest is described here at great length, but the business itself, so
far as concerns what may be considered the decisive point, is in
many cases quickly accomplished ; although believers must contend

ROMANS VII. 15, 16. 93

with the enemy, even till their deliverance is fully accomplished,
ver. 24, ch. viii. 23, V. g.] — xtKpaft'tvGs, sold) A man, sold to be a
slave, is more wretched, than he who was born in that condition,
and he is said to be a man sold, because he was not originally a
slave. The same word occurs in Judg. iii. 8, 1 Kings xxi. 25.
Sold : Captive, ver. 23.

15. 'o jap, for that which) He describes slavery in such a way
as not to excuse himself, but to accuse the tyranny of sin, and to
deplore his own misery, ver. 17, 20. Tap, for, tends to strengthen
the word sold. The slave serves an unworthy master, first,
with joy, then afterwards, with grief, lastly, he shakes off the
yoke. — o-j ytvuiff-s.u, I do not acknowledge [allow]) as good ;
([y/vwffxw] the same as to consent to it, that it is good, ver. 1C,
which forms the antithesis) ; its opposite is I hate. — 6'ss.u, I would,
[wish"]) he does not say, / love, which would imply more, but /
would, intending to oppose this [I would] to, / hate, following
immediately after. — Kpaaau — ™/&}) There is a distinction bet worn
Tpdgffu and TO/W commonly acknowledged among the Greeks ;*
— the former implies something weightier than the latter. The
former is put twice in the present tense, first in a negative asser
tion, and then in an affirmative assertion, o-i Kpdgau I practise not,
the thing is not put in practice ; -TTOIM I do, refers to action both
internal and external. These words are interchanged, ver. 1 9,
xiii. 3, 4 ; and this interchange is not only not contrary to the
nature of the discourse which is gradually rising to a climax, but
it even supports and strengthens it ; for at ver. 15, the sense of
the evil is not yet so bitter, and therefore he does not so much as
name it, but by the time he reaches ver. 1 9, he is now become
very impatient [takes it exceedingly ill] that he should thus im
pose evil on himself. The farther the soul is from evil, the
greater is its distress [torture], to touch even the smallest particle
of evil with so much as one finger.

16. 2 LYX £»],«,/, / consent) '2vvrl8oluai, I delight is a stronger ex
pression, ver. 22, note. The assent of a man, given to the law
against himself, is an illustrious trait of true religion, a powerful
testimony for God. — xaXo;, beautiful) The law, even apart from

1 See my previous note. Iloaaau is ago. lloiiu, facio. ' Ep>y*£oftcti,
operor. — ED.

94 ROMANS VII. 17-21.

its legality, is beautiful : xaX^g, beautiful, suggests holiness,
justice, and goodness, ver. 12.

17. O-jx. tn, no longer} These words are repeated, ver. 20. —
o/xoijffu, dwelling) ver. 18, 20. This word is afterwards used con
cerning the Spirit, ch. viii. 9.

18. oJda, I know) This very knowledge is a part of this state,
which is here described. — rovrsgnv, that is) It is a limitation of
the sense ; in me is more than in my flesh, and yet the flesh
is not called sin itself1 (we must make this observation con
trary to the opinion of Flacius) ; but what Paul says, is : sin
dwells in the flesh. And already this state, of which Paul is
treating, carries along with it some element of good. — 6'sXeiv to
will) The Accusative, good, is not added after to will; and the
delicacy [minute accuracy] of this language expresses the deli
cacy [minute accuracy] in the use of the expression, to will. —
<7rapd-/.tirai) [_is present] lies in view, without [my being able to
gain] the victory. The antithesis, concerning the performance
of good works, is the not [I find not] which occurs presently
after. My mind, though seeking [that, which is good], does not
in reality find it.

20. Oix tTt) no longer* namely, as I formerly used to perpe
trate it [taken from Kctnpydfyfuii]. Some degree of serenity and
deliverance gradually arises. 7 is emphatic, in antithesis to sin.
He who says with emphasis, it is not / that will it [noil volo ego],
instead of the former, / would not [won volo (without ego) I do
not will] (ver. 15) is already farther removed from sin.

21. Eupiffxu) In this distressing conflict I find the law, [But
Engl. Vers. " a law"] without which I formerly lived. This is
all [I merely find the law]. That proposition, which occurs at
ver. 14, is repeated. — rbv VO/AOV) the law itself, which is in itself
holy. — T'JJ deXovn, \for, or to me] willing) The Dative of advan
tage : I find the law, which is not sinful or deadly [/or, or] to
me [so far as I am concerned ; in my experience]. The first
principles of harmony, friendship, and agreement between the
law and man, are expressed with admirable nicety of language.
The participle is purposely put first, ru> 6'sXovn spot, for, or to the

1 It is only called sinful. — ED.

2 Not now, as informer times, when I was u'Jiolfy dead in sin. — ED.

ROMANS VII. 22— '24. »5

person willing, viz. me,1 in antithesis to the second [icit/i] me,
which presently after occurs absolutely. With the words, for, or
to me willing, comp. Phil. ii. 13. — on, because) [But Engl. Vers.
I find a law, that, when I would do good, evil is present with me].
— fapaxtirai, lies near, [is present with me~\) Here the balance is
changed ; for at ver. 18, the good will lies near [is present ;] the
same word, vapuxs/rai] as the lighter part [side of the scale] ;
whereas by this time, now the evil, though not the evil will,
lies near [is present], as the lighter part [side of the scale].

22. ~2.wr,boij,on, I delight) This too is already a further step
in advance than <ru/xp»j/-i/> I consent, ver. 16. — rbv SITU, the inward)
He already upholds the name and character of the inward, but
not yet however of the new man ; so also in ver. 25 he says,
" with my mind" not, with my sjnrit.

23. B>J<rw) / see, from the higher department of the soul, as
from a watch-tower, [the department, or region of the soul]
which is called voDj, the mind, and is itself the repository' of con
science. — 'irepov, another [law] and one alien [to the law of my
mind], — ,as>.£ff/, in the members) The soul is, as it were, the
king ; the members are as the citizens ; sin is, as an enemy,
admitted through the fault of the king, who is doomed to be

punished by the oppression of the citizens. — r
the dictate [laic] of my mind, which delights in the Divine law. —
ai%>j,a}.car!?ovT(i /zs, bringing me into captivity) by any actual
victor}' which it pleases.2 The apostle again uses rather a harsh
term, arising from holy impatience :3 the allegory is taken from
war, comp. the similar term, warring.

24. Tas.aitrupos e-yu avdpurtof) [" 0 wretched man that I am /"
Engl. Vers. But Beng.] wretched me, who am [inasmuch as I
am] a man I Man, if he were without sin, is noble as well as
blessed ; with sin, he rather wishes not to be a man at all, than
to be such a man as man actually is : The man [whom Paul
personifies] speaks of the state of man in itself, as it is by
nature. This crv for help is the last thing in the struggle, and,

1 The participle cannot be placed first in English Tr. What he means is ;
the law is found by Aim who wills to do good, which is now the case with
me. — ED.

2 i.e. leading me at will to do whatever it pleases. — ED

1 To express his holy impatience to be rid of the tyrant. — ED.

96 ROMANS VII. 25.

after that henceforth convinced, that he has no help in him
self, he begins, so to speak, unknowingly to pray, irlio shall
deliver me ? and he seeks deliverance and waits, until God
shows Himself openly in Christ, in answer to that icho. This
marks the very moment of mystical death.1 Believers to a certain
extent continue to carry with them something of this feeling
even to the day of their death,2 viii. 23. — pvatrai, shall deliver)
Force is necessary. The verb is properly used ; for pvsedui, is,
ex. ©ANATOT tXxeiv (to drag from DEATH), Ammonias from
Aristoxenus. — ex) from. — ro\j guparog, from the body of death)
the body being dead on account of sin, ch. viii. 10. The death
of the body is the full carrying into execution of that death, of
which ver. 1 3 treats, and yet in death there is to be deliverance.
— TOVTOV) dZi'^a Savdrou rovrou is said for ff5/fjt,a ^avdrou rot/ro, the
body of this death, for, this body of death. — Comp. Acts v- 20,
note.

25. E-j^apiaru, I give thanks) This is unexpectedly, though most
pleasantly, mentioned, and is now at length rightly acknowledged,
as the one and only refuge. The sentence is categorical : God
will deliver me by Christ ; the thing is not in my own power :
and that sentence indicates the whole matter : but the moral
mode [modus moralis. See Append.] (of which, see on ch. vi.
17), I give thanks, is added. (As in 1 Cor. xv. 57 : the senti
ment is : God giveth us the victory ; but there is added the
jjtfog, or moral mode, Thanks be to God.) And the phrase, I
give thanks, as a joyful hymn, stands in opposition to the miser
able complaint, which is found in the preceding verse, wretched
that I am. — olv, then) He concludes those topics, on which he
had entered at ver. 7. — avrbg eyu) I myself. — vo/zw 0£oD — vo^w
apapriaz, the law of God — the law of sin) VO/AU is the Dative,
not the Ablative, ver. 23. Man [the man, whom Paul per
sonifies] is now equally balanced between slavery and liberty,
and yet at the same time, panting after liberty, he acknowledges
that the law is holy and free from all blame. The balance is
rarely even. Here the inclination to good has by this time at
tained the greater weight of the two.

1 The becoming figuratively dead in a spiritual sense to the law and to
sin, ver. 4. — ED.

2 This longing for deliverance from the body of this death. — ED.

ROMANS VIII. 1. 97

CHAPTER VHI.

1. Ov&'iv cipa. \\j\/ xardr.pipct, There is therefore now no condem
nation) The apostle comes now to deliverance and liberty.
Moreover he does not employ the adversative &e, but ; he uses
the conclusive apa, therefore, comp. on ch. ii. 1 ; because at the
end of ch. vii. he had already reached the confines of this
condition. He also now evidently returns from his admirable
digression to the path, which is pursued [he had entered on] at
ch. vii. 6. And. as a proof of this, the particle now, which
denotes present time (like the German wiirklich, actually, truly)
was used there, and is resumed here. Condemned [" God c.
sin"] in ver. 3, refers to condemnation here.

1, 2. Hspi-raro^uiv' 6 yap VO'/AO;, to them that icalk : for the laic)
the aetiology [assigning of the reason, see Append.] by a paren
thesis suspends the train of thought (for the law of death (ver.
2) : in us icho walk [resuming the same icoj'd and train of thought
as ver. 1], ver. 4) ; and as this parenthesis is terminated by
epanalepsis,1 the expression but according to the sjririt com
pletes the period, in which the but is opposed rather to the
not in ver. 1, than to the not in ver. 4. The phrase, but after
the spirit (d>.?.a 7.0.70. mtvpct) is omitted in the first verse on
the most respectable testimony.2 Baumgarten retains it. But
Paul immediately treats of that expression //^ xara. ffupxa, not
according to or after the flesh ;3 then as he advances,4 he adds,

1 See Appendix. When the same word or words are in the beginning of
the preceding member and in the end of the following member : as here py
Kxrx aa.ox.tx. TeonrxTOMtv, before, and at the close of the parenthesis.

2 A and the later corrector of D Vulg. Syr. add with Rec. Text, the words
fty Kurd acipKct T^ipnrxrovirt'j. But they omit aXXat octroi irvev/nst.. BCD
(A) fjfff, Memph. and Theb. Versions omit the whole p.^ x.»-ctx. — ^vtvf^x.
Rec. Text has, of ancient authorities, only jf, one or two later uncial MSS.
and Theodoret. — ED.

8 Which makes it likely, that not X.IX.TX. Kvivpot, but x-cmi adoxoc was what
went immediately before. — ED.
4 And not till then. — ED.

III. G

98 ROMANS VIII. 2, 3.

dXXa xara TvsD/za, but according to or after the spirit, ver. 4,
note.

2. No',«,o5 roD irvtvparog) the law of the spirit, the Gospel in
scribed on the heart ; comp. ch. iii. 27 ; 2 Cor. iii. 8. The spirit
makes alive, and this life invigorates [vegetat] the Christian. —
rt\t\jd'spuet pi, hath made me free) a mild term, and in the preterite
tense ; he had formerly put the weightier verb pixstrai in the
future. Grace renders that most easy, which seems difficult to
man under the law, or rather does it itself. Both are opposed
to the phrase, bringing me into captivity, ch. vii. 23. — r$jj upap-
Tiag xai ro\j dwarou, of sin and deatJi) He has respect to those
things which he said in behalf of the law of God, ch. vii. 7
and 13. Observe that and is put here, and is not put at the
beginning of the verse in the antithesis, <m{tpetn{ rrt<- £«5js, of the
spirit of life, where either the conjunctive particle is wanting,
of spirit, [and] of life, or it must be explained thus, TO n«D//,a
r5jg £w5jj, the Spirit of life.

3. To) This word has the force of an adjective [or epithet], to
be simply explained thus : God has accomplished the condem
nation of sin, which wras beyond the power of the law ; God
condemned sin in the flesh (a thing ivhich the law could not
do, namely, condemn sin, while the sinner is saved). To advvarov,
what teas impossible, has an active signification in this passage ;
and the paraphrase of Luther is according to the meaning of
the apostle. — See Wolfii Cur. on this place. — ro\j vopou) of the
law, not only ceremonial, but also moral ; for if the moral law
were without this impossible [impossibility of condemning sin,
yet saving the sinner], there would have been no need that
the Son of God should have been sent. Furthermore, the word
impossible, a privation [of something once held], supposes that
the thing was previously possessed : formerly the law was able
to afford righteousness and life, ch. vii. 10. Hence it is that
man so willingly follows the traces of that first path even after
the fall. — iauroD) 'idiov, ver. 32. His own, over whom sin and
death had no power. — crs/z-v^as, sending') This word denotes a
sort of separation, as it were, or estrangement of the Son from
the Father, that He might be the Mediator. — ev o^o/cu/zar/ aapxbs
afiapriag, in the likeness of the flesh of sin [sinful fleslty The
construction is with xarexpivt, condemned [not as Engl. Vers.

ROMANS VIII. 4. 99

His own -Son in the likeness of sinful flesh]. We, along with
our flesh, utterly tainted as it was with sin, ought to have been
consigned to death ; but God, in the likeness of that flesh (for
justice required the likeness), that is, in the flesh of His own
Son, which was real and at the same time holy, and (that too)
for sin, condemned that sin (which was) in (our) flesh,1 that we
might be made free ; h [before 6/ioiu/ta.Ti] is construed with
condemned, compare by, ch. vii. 4 [Dead by (5/a) the body of
Christ]. — irtpi aprtprias rr,v etpapriav, for sin, sin) The substan
tive is here repeated, as in Luke xi. 17, note, when the house is
divided, the house falls. But the figure ploce2 is here added,
as is indicated by the use of the article only in the latter place
[on the second employment of the word a/tapr/a]. These two
terms mutually refer to one another, as do the words the likeness
of 'flesh and flesh, mpl,for: vipi apapriaz is equivalent to a noun,
as in Ps. xl. (xxxix.) 6 ; Heb. x. 6, 8. But here, in the epistle
to the Romans, I explain it thus : God condemned sin on this
account, because it is sin. Sin was condemned as sin. So sin
is put twice in the same signification (not in a double significa
tion as happens in an antanaclasis), but the article Tr,v adds an
epitasis.3 — KartKpm, condemned) took away, finished, put an end
to, destroyed all its strength, deprived sin of its power (compare
the word impossible above [What the law was poicerless to do,
God had power to do, and deprived the law and sin of their
power~\ — sin which was laid on the Son of God. For the exe
cution of the sentence also follows the condemnation of sin. It
is the opposite of the expression to justify, ver. 1 ; ch. v. 18, and
2 Cor. iii. 9.

4. T6 5/xa/w/za, the law's just commandment \_jus. Engl. Vers.
1 righteousness'"]) an antithesis to condemnation, ver. 1. — 'rrXr/pudr,,
might be fulfilled) That fulfilment is presently after described, ver.
5-11 ; thence it is that we have the for, ver. 5. Works of justice
[righteousness] follow him that is justified [i.e. follow as the con-

1 God condemned that sin, which was in our flesh, in the likeness of that
sinful flesh, [i.e. in His incarnate Son,] and that too, for sin.

2 See Appendix. The same word repeated, once expressing the simple
idea of the word, next expressing an attribute of it.

3 See Appendix. Epitasis, when to a word, which has been previously
used, there is added, on its being used again, some word augmenting its force.

100 ROMANS VIII. 5-9.

sequent fruits of his justification] : sin is condemned, he who had
been a sinner, now acts rightly, and the law does not prosecute
its claims against him. — iv fiftli) in us. — ^ Kara eapxa, not after
the flesh) an antithesis to, in tlie flesh, ver. 3. Now at length
Paul has come to the open distinction between flesh and spirit?
The spirit denotes either the Spirit of God, or the spirit of be
lievers, ver. 16. The latter is a new power produced and main
tained in us by Him ; and it is to this that the reference is,
wherever flesh stands in opposition.

5. Oi yap, for they that) From this passage and onward Paul
primarily describes the condition of believers ; and secondarily,
for the purpose of illustrating it, what is contrary to that state.
— om;, who are) This refers to a state, or condition. — <ppovo\,<n
[jnind] have a feeling for) A feeling which flows from the con
dition.

6. pp6vrt/La, [minding] feeling for, or of) Fr. sentiment. Corre
sponds to the vefbfhaoe a feeling for \mincT\ (<fp(j\>ouai,\er.5i). — &ava-
rog — ^ufi, death, — life) in this present life with its continuation in
another, comp. ch. vi. 23. — fyri xa/ eipf,vr,, life and peace) By the
addition of the word peace, he prepares the way for himself for
the transition to the following verse, where enmity is described.

7. ou5? — bvvara/, neither can he) Hence the pretext of impossi
bility, under which they are anxious to excuse themselves, who
are reproved in this very passage, as carnal. — V. g.

8. AE) is tvirarixov, [employed to give epitasis (See Appendix):
i.e. where to an enunciation already stated, there is added some
word to give increased emphasis, or an explanation]. — apsffai)
apsffxu here, as elsewhere, signifies not only / please, but / am
desirous to please, 1 Cor. x. 33 ; Gal. i. 10 ; it is akin to the
phrase, to be subject, in the preceding verse.

9. nvev,u,a &io\j, KviZpa XpiffroZ, the Spirit of God, the Spirit of
Christ) A remarkable testimony to the doctrine of the Holy
Trinity, and its economy in the hearts of believers, comp. ch. v.
8, 5, xiv. 17, 18, xv. 16, 30 ; Mark xii. 36 ; John xv. 26 ; Gal.
iv. 6 ; Eph. i. 17, ii. 18, 22 ; 1 Pet. i. 2 ; Acts ii. 33 ; Heb. ii.
3, 4 ; 1 Cor. vi. 11, 13, etc. ; 2 Cor. iii. 3, 4. We are to refer
ver. 11 [The Spirit of Him that raised Jesus~\ to "the Spirit

1 A proof against the words «»« x.*-ci wiv^et. ver. 1, which would be too
premature a distinguishing of •s-yivtx.* and axo^. — ED.

ROMANS VIII. 10, 11. 101

of God" in this verse, and Christ in you — [the Spirit is life] ver.
10, to "the Spirit of C/wist" in this verse. For the distinctive
marks [Gnoj-ismata of the Christian] proceed in this order: He
who has the Spirit, has Christ ; lie who lias Christ, has God. —
Comp. respecting such an order as this, 1 Cor. xii. 4, etc ; Eph.
iv. 4, etc. — sc ii/j,?v, in you) In, a particle very carefully to be at
tended to in this chapter, ver. 1—4, 8—11, 15, concerning the
carnal and spiritual state. We in God, God in us. — oSrog)
this man in particular does not belong to Christ ; and therefore
this whole discourse has no reference to Him. — aC/rou, His)
Christ's ; he is a Christian, who belongs to Christ.

10. E/ 6e XpiffTo;, And truly if Christ) Where the Spirit of
Christ is, there Christ is, comp. the preceding verse. — <ro»,aa) the
body, sinful, for here it is opposed to the Spirit, not to the soul.
— vexpbv) The concrete [not the abstract death ; as the antithetic
£w?? life in the abstract] : he says dead, instead of, about to die,
with great force ; [already] adjudged, and delivered over to
death. This is the view and feeling of those, who have experi
enced in themselves [in whom there succeeds] the separation of
soul and spirit, or of nature and grace. — dt, but) Implying, that
the opposition is immediate [and direct between the body and the
spirit], which excludes Purgatory, [a notion] suited neither to
body nor spirit, and not consonant to the remaining economy of
this very full epistle, ver. 30, 34, 38, ch. vi. 22, 23.— £*i), life)
The abstract. — 5/a on account of) Righteousness brings forth life,
as sin brings forth death ; life does not bring forth righteousness,
[justification] contrary to the opinion of the Papists. — 5/xa/oo-u^v,
justice \_righteousness~]) The just — shall live [Rom. i. 17].

11. 'lrtffojjv, Jesus) Afterwards in Apodosis, Christ. The name
Jesus has respect to Himself; the name Christ has reference to
us. The former appellation, as a proper name, belongs to the
person ; the latter, as an appellative, belongs to the office. —
^uovoiiisti, shall quicken [make alive]) comp. life, ver. 6. This life
knows no condemnation, ver. 1. — 5/d on account of [or by means
°/]) 2 Cor. i. 22. He is one and the same Spirit, who is the
Spirit of Christ, and who is in believers ; therefore as Christ lives,
so believers shall live : See App. Crit. Ed. ii. on this passage.1

1 ABC and ace. to Dial. c. Maced. " Several old MSS.," Memph. and

102 ROMANS VIII. 12-14.

12. 'Etf/ifi/) we are, we acknowledge and consider ourselves to
be. A kind of teaching, which borders on exhortation ; (so, we
are, is also used in Gal. iv. 31) and which presupposes men al
ready of their own accord well inclined. A feeling of delight
[see ch. vii. 22] mitigates the sense of debt. [But what is the
condition of carnal men ? These are really debtors, and confess
themselves to be debtors, as often as they declare that it is not in
their poicer to live spiritually. — V. g.]. — ov rri ffapxi, not to the flesh)
add, but to the spirit ; but this is elegantly left to be understood.
— narci, aapxa, after the flesh) wrhich endeavours to recall us to
bondage.

13.1 ToZ ffuparoi) Others read, rr^ sapxos. Baumgarten de
fends the former, I leave it undetermined.2 — fyffsfffc, ye shall
live) He does not say, fj,£k\trt £5jv, you are about (thereby) to
obtain life, but tytsffSt, you will remain in life. In the repent
ance of those, over whom the flesh had dominion, and in the
temptations of those, over whom the spirit reigns, the flesh and
the spirit are, so to speak, evenly balanced ; grace preventing
[i.e. in the old English sense of prevent : going before, so as to
give a good will to] the former, sin, preventing [going before, so
as to get the advantage over] the latter ; to whichsoever side a
man turns himself, from it he receives his denomination. Begin
ning with this passage, Paul entirely dismisses the carnal state,
and now that he has finished that part, which he had begun at
ch. vi. 1, he describes the pure and living state, which is the in
heritance of believers.

14. "Ayovrai) In the middle voice : are led willingly [This is
the sum of the antecedents (the preceding statements) ; vhi &eou
s/ffiv, the sum of the consequents (the statements that follow) is,
•j'foi Qtov t/fftv. — V. g.] — tifflv vicii Otoii) Others read u/V ©EO-J

later Syr. Versions read S/« rou ivoixovvro; — Kvivpa.™;. But D(A)Gfg
Vulg. Syr. Theb. Versions, Orig. 2, 534a, and 3, 618c, 812c?, Iren. 304, Hil.
803, read 3/«i TO ivoixovv — wti>^». With the accus. the meaning will be
on account of the Spirit, etc. with the genit. by or through. Beng. translates
it 'propter.' — ED.

1 "/*pt fa~) the flesh repays with the worst retribution [or is a very bad
paymaster] : and is there a man, who would wish to owe anything to it ? —

v.g.

2 ABC Orig. 1, 616a ; 7216 ; 7325 ; 3, 591ft read rov ouftetro;. But (A)
DGfg Vulg. Orig. 2, 266; 3, 1706 Iren. and Cypr. read TJJJ oct.px.os. — ED.

ROMANS VIII. 15, 16. 103

or vioi tiffi ©sou. There are thus three readings, of which Baum-
garten defends the first, I the second, which is supported by the
third, inasmuch as the word viol is placed first for the sake of
emphasis ; and it was the emphasis that induced me to touch
upon this variety in the readings.1 — vioi sons) The Spirit is given
to sons, Gal. iv. 6. At this passage Paul enters upon the dis
cussion of those topics, which he afterwards comprehends under
the expression, He glorified, ver. 30, but he does not describe
unmixed glory, but only such glory, as that, the taste of which
is still diluted with the cross. Therefore the sum of what he
says is : through sufferings [we must pass] to glory ; patient
endurance [or else, support] is interwoven with sufferings.
Hence the whole connection of the discourse will be obvious.

15. Tap, for) This word has reference to sons in the preced
ing verse. — -rvsJ/z-a SouXt/as, the spirit of bondage) The Holy
Spirit was not even in the Old Testament a Spirit of bondage ;
but He so unfolded His power in the case of those believers, in
whom He then dwelt, that there however was lurking, beneath,
a feeling and sense, which carried with it something of bondage,
inasmuch as being in the case of those who [under the law]
were still but children, Gal. iv. 1. — xaXiv, again) as formerly
[under the law]. The Romans in their state as Gentiles had
had groundless [vain] fear ; but not the spirit of fear, as those
had had, into whose place the Gentiles had come. The Church
of all ages is, as it were, one individual, moral person ; so the
word, again, Gal. iv. 9, v. 1. — tig <p6(3ov, to fear) See Heb. ii. 15,
note. — uiodeffi'ag, of adoption) See Gal. iv. 1, etc. — xpdfyptv, we
cry) one and all. Cry is a word implying vehemence, accom
panied with desire, confidence, a just claim, perseverance. And
the Holy Spirit himself cries : Abba, Father, Gal. iv. 6, note.
[If, while you are alive, you have not attained to this experience,
it ought to be the subject of lamentation to you, and you ought
eagerly to seek it ; but if you have attained it, see that you joy
fully continue in it. — V. g.]

16. Tifj) Our spirit testifies : the Spirit of God Himself testi
fies along with our spirit. [Our spirit is human, 1 Cor. ii. 11 ;

1 T/oi ilatv Siov is read by BGy Vulg. (Amiat. MS.) Orig. 1, 674c Hilary.
But ( A)DAC Fuld. MS. of Vulg./, Orig. 1, 685c Cypr. have viol Sfov tiaiv.
Rcc. Text with Iren. has tiaiv viol $(ov. — Eu.

104 ROMANS VIII. 17-19.

and therefore its testimony is in itself not infallible, Mai. ii. 16. —
V. g.] Blessed are they, who distinctly perceive this testimony. —
auri TO has reference to ver. 14.

17. SuyxXjjpoco/to/, joint-heirs) that we may know, that it is a
very great inheritance, which God gives to us : for He has
assuredly given a great inheritance to His Son. — s'faip, if indeed}
This short clause is a new proposition, which has respect to those
things, which follow. — eu^^rdff^ofj.tv, we suffer with) To this word
refer sufferings in the following verse, and in like manner, we
may be glorified together in this verse refers to the glory in the
following verse.

18. Tap, for) The reason assigned,1 why he just now made
mention of suffering, and of glorification. — roD vZv xaipov, of
the present time) The cross paid on the children of God], in the
New Testament is greater than it formerly was, but it is of
short continuance. xaipbs, a short time ', the present and future
are opposed to each other. — vpbs, to be compared wiili) that is,
if they be compared together.— g/'g rj/j^ag, with respect to [towards]
us ; comp. 2 Cor. v. 2.

18, 19. 'AvvxaXu^jveu — acoxaAu-v^/v) The glory is revea led, and
then also the sons of God are revealed.

19. 'Amxafodox/in, This term denotes the hope of the coming
event, and the effort of the mind, which is eagerly panting for
[gaping for] it. The expectation of the creature, that is, the
creature waiting, or expecting. Luther on this passage in Post,
eccl. calls it, das endliche Harren, final waiting. — 7%$ xrfosus, of
the creature) The creature here does not denote angels, who are
free from vanity [weakness] ; nor men of every kind, provided
only they are men, although not even the weakest men [those
most under bondage to vanity] are excluded, who, although in
the bustle of life they consider vanity as if it were liberty, and
partly stifle, partly conceal their groaning, yet in times of
sobriety, quietness, sleeplessness and calamity, they have many
sighs, which are heard by God alone ; nor are the virtuous
Gentiles excluded ; but believers are expressly opposed to the
creature. As to the rest, all the visible creation [the whole
aggregate of creatures : " creaturarum universitatem"] without

1 Aetiologia. See Appendix.

ROMANS VIII. 20-21. 105

exception is intended (as xriff^a in Macarius everywhere denotes
the visible creation [creaturam], Homil. vi. § 5, etc.), and every
kind of creature according to its condition (captu) [ver. 39, i. 25].
As every creature stands in its relation to the sons of God, so, in
this passage, the things predicated of the former stand in rela
tion to the things predicated of the latter. The wicked neither
desire, nor will obtain liberty. Disadvantages have redounded
to the creature in consequence of [from] sin ; reparation will
accrue to the creature in consequence of [from] the glory of the
sons of God. — viuv) r'fxvuv, ver. 21. — aTE/cci^ra/) 'Aero in this
compound verb signifies the waiting for a thing hoped for in
consequence of the promise. The same word is in ver. 23 and
in like manner dcroxafa<5ox/a above.

20. Mara/orTjr/, to vanity) whence the first of believers, whom
the Scriptures commend, was called tan, Abel [vanity]. Glory is
opposed both to vanity and corruption ; and the greatest vanity
is idolatry, ch. i. 21, 23. Vanity is abuse and waste; even the
malignant spirits themselves have dominion over the creature.
— •jxtrd-yfy icas made subject) In the passive voice, with a middle
signification, though it has however in it somewhat of the figure,
personification. — oO^' exoD<ra, not willingly) For in the beginning
it was otherwise : thence it is that the creature would rather be
made subject to Christ [" Thou hast put all things in subjection
under His feet"], Ileb. ii. 7, 8. — 5/d rov •j^ord^a^ra, on account
of [propter : owing to~\ Him who hath subjected) that is on
account of [by reason of] God, Gen. iii. 17, v. 29. Adam
rendered the creature obnoxious [liable] to vanity, but he did
not subject it.

21. 'ET' £?w<r/3/ [super spe: resting on hope], in hope) It is con
strued with, was made subject, so, in hope [super spe], is put abso
lutely, Acts ii. 26; and comp. Inj hope [spe], ver. 24. — a-jrf) q xr/gii)
itself, to wit, the creature. — sKsuSspuS^asrai, shall be delivered [set
free]) Deliverance is not accomplished by means of complete
destruction ; otherwise quadrupeds, when they are butchered,
would fall with pleasure.1 — a^b rr\g douXfia$ r5j; ipdopas d; rqv

z bo^r,;, from the bondage of corruption into the glorious

1 i.e., were death and annihilation a deliverance. Therefore the coming
restoration of the creature and its deliverance will not consist in their de
struction and annihilation. — ED.

106 ROMANS VIII. 22, 23.

liberty) 'ATT&, from, and iig, into, are opposed to each other.
From denotes the point, from which we set out ; into, the point
at which we arrive. Bondage and liberty belong to the creature ;
corruption and glory to men, even believers [the latter, glory to
believers alone : the former, corruption, to men in general].
Vanity, ver. 20, is something more subtle than <pdopa, corruption.
Not only deliverance, but also liberty, is that goal, to which the
creature in its own way is directing its course. — tig rr>v tXevdspiav,
into the liberty) In order that they may in freedom be subservient
to the glory of the sons [of God]. — Cluverus.

22. Tap, for) This aetiology1 [assigning of a reason] supposes,
that the groaning of the creature is not in vain, but that it is
heard by God. — Kaffa) all [the whole~\. It is considered as one
whole, comp. ver. 28, 32, 39. — ffo*m&%u, groaneth together) with
united groanings [sighings]. Dio Cassius, book 39, gives a
singular example of this in the wailing of the elephants, which
Pompey devoted to the public shows contrary to an express
pledge [promise given], as men at the time interpreted it ;
and the people themselves were so affected by it, that they
imprecated curses on the head of the commander. — «%p/, until)
He insinuates, that there will be an end of pains and groans, the
pains and groans of the creature.

23. Ou povov ds, but [and] not only) The conclusion is drawn
from the strong groaning [of the creature] to that which is
much stronger [that of ourselves]. — avrot — xal rt^iTg aural, our
selves — even we ourselves) The former avro/, ourselves, is to be
referred [has reference] by antithesis to the creature [the whole
creation groanetJi] ver. 22 : the latter refers to ver. 26, concern
ing the Spirit [maketh intercession for us with groanings] ; and
yet one and the same subject is denoted [the two avroi belong
to ti/JksTs] ; otherwise, the apostle would have said, avro! 01 rqv
avapxriv x.r.X. [the article oi would have followed the first

had it referred to a different subject from the second
rqv avap^v rov Tvtv/turos, the first fruits of the Spirit) that is
the Spirit, who is the first fruits ; see 2 Cor. i. 22, note. We
are a kind of first fruits of God's creatures, James i. 18 ; and
we have the first fruits of the Spirit ; and the same Spirit enters

1 See Appendix.

ROMANS VIII. 24-26. 107

into all creatures, Ps. cxxxix. 7, a passage, from which the
groaning of the creature is distinctly explained. The sons of
God are said to have the first fruits, so long as they are in the
way [whilst as yet they have not reached the end, when they
shall have full fruition]. They who possess the first fruits, and
the good, which attends the first fruits, are the same. — i^ovng,
having) This word involves the idea of cause ; because we have.
— iv tavroTz, in ourselves) It implies, that the groaning of believers
is widely different from the groaning of the creature. — envd^o^iv)
2rfv«£w here, and in ver. 22, signifies to desire [yearn after]
with groaning ; comp. 2 Cor. v. 4. — rqv) This article shows by
the apposition, that this sentiment, if it be resolved [analyzed],
is contained in it, the redemption of our body is what constitutes
the adoption. — rr,v axoXvrpuffiv [redemption"] deliverance) This will
be at the last day, which already at that time they were setting
before themselves as being at hand; frtudtpia, liberty [ver. 21],
is a kindred expression to this avoXiirpuaic. — Comp. Luke xx. 36.
[That liberty is not intended here, by which we are delivered from
the body, but that, by which the body is delivered from death. —

v.g.]

24. 'EAT/S/) the dative, not of the means, but of the manner ;
we are so saved, that there may even yet remain something, for
which we may hope, — both salvation and glory. He limits the
present salvation, but, while he limits, he by that very circum
stance takes it for granted. — rl 7.0.1) ivhy yet does he hope for
it? Where there is vision, there is no need of hope. The
blessed will be sure of the eternity of their blessedness, because
they shall have no need of hope ; and therefore they will be
established in it.

25. Ei &, but if) The patient waiting of believers is deduced
from the nature of hope.

26. Ka/, even) Not only the whole creation (every creature)
groans, but the Holy Spirit Himself affords assistance ; comp.
ver. 23, note 2. On both sides, believers have such as groan
with them, and make common cause with them ; — on the one
side, they have the whole creation [creature~\ ; on the other, what
is of still more importance, they have the Spirit. In as far as
the Spirit groans, it respects MS : in as far as He also affords
assistance [' helps,'] it respects the creature [creation]. —

108 ROMANS VI11. 27.

Xa,a/3aK£ra/) ffuv has tlie same force in this compound as in
/taprupsT, ver. 16, [i.e., along with us]. — rcug dtafcmfeff) infirmities,
which exist in our knowledge and in our prayers ; the abstract
for the concrete, infirmities, that is our prayers, which are in
themselves infirm. — 'yap, for) Paul explains what the infirmities
are. — r/ — xa.8b, what — as) comp. how or what, Matt. x. 19. —
) v*?.p, abundantly [over and above] as in ver. 37,
and v<trspi<r!piffffevffzv, ch. v. 20. Both vKtpsvrvy%dvti in
this verse, and Jyruy^ai/s/, ver. 27, are the predicates of the same
subject, viz. the Holy Spirit. It is the general practice, first
to put the compound verb with its proper emphasis, and then
afterwards merely to repeat, in its stead, the simple form. Thus
in Rom. xv. 4 we have first vposypdpr), and subsequently in the
second place, lypu<prt follows, which is the genuine reading. —
CTiva'/^oTf, with groans) Every groan (the theme or root of the
word being artvog, strait) proceeds from the pressure of great
straits : therefore the matter [the component material] of our
groaning is from ourselves ; but the Holy Spirit puts upon
that matter its form [puts it into shape], whence it is that the
groanings of believers, whether they proceed from joy or sorrow,
cannot be uttered.

27. AE) [Not and, as Engl. Vers., but] refers to a privative
in d>.aXjjro/5 [Though they can not be uttered, yet, etc.] — rag
y.apdiag, the hearts) The Spirit dwells in the hearts [of believers],
and makes intercession. Christ is in heaven, fie who searches
the hearts is the Father, to whom especially that act is attri
buted in Scripture. — rb ppcvr/pa ro\j <xvt\jfj,arog, the mind of the
Spirit). — Comp. <p p 6v^a, ver. 6, Sensum,1 the nominative : from
the plural sensa, sensorum. — ro\> cmii^aroc, of the Spirit) the
Holy Spirit, as in the preceding verse. — Kara) according to [ad],
Kara &ibv, according to God, not Kara, av&puvov, according to man
(comp. 1 John iii. 20) [after the manner of God, not man], as
is worthy of God, and in a manner acceptable and manifest to
Him. The Holy Spirit understands the style of the court of
heaven, which is acceptable to the Father. Kara is the em
phatic word of the sentence, inasmuch as it is placed at the

1 Beng. uses sensum here to express $^vy/*a., not the accus. of sensus, but
an old disused nominative singular, the plural of which is often found scnsa
sensorum. — ED.

ROMANS VIII. 28, 29. 109

beginning of the clause. — uirip a~/!uv, for saints) The article is
not added ; they are saints, who are both near to God, and are
deemed worthy of assistance, being those for whom [the Spirit]
makes intercession.

28. Oldupev 01, Moreover we know) An antithesis to, ice knoiv
not, ver. 26. — ro/j ayaKZiai, to them that love) The subject is here
described from the fruit of those things, which have been
hitherto mentioned, — namely, love to God; and this love also
makes believers [by a happy art] dexterously to take in good
part all things which God sends upon them, and perseveringly
to overcome all difficulties and temptations, [James i. 12. Paul
is an example, 2 Cor. i. 3—11. — V. g.] Presently after, in the
case of the called, the reason is given, why a predicate so excel
lent is attributed to this subject [why such blessed things are
predicated of them who lore God]. — -ran-a c^ip-/if) all things
ivork together, by means of groanings, and in other ways. So
1 Mace. xii. 1, 6 xaipbs avru/ gwipyt?, time works with (serve.?)
him. — £/; a-yaQw, for good) even as far as to [up to] their glori
fication, ver. 30, at the end. — roT; Kara Tpodtffiv x/.r,™?; c-jaiv, to
those icho are the called according to His purpose) This is a new
proposition in reference to what follows. The apostle designs
to give a recapitulation of all the advantages involved in justi
fication and glorification, ver. 30, and accordingly returns now
first of all to its deepest [most remote] roots, which only can
be known from these their sweetest fruits themselves :* he at
the same time hereby prepares us for the ninth chapter [which
treats chiefly of God's election and calling]: ^puhs/s is the purpose,
which God determined to carry into effect concerning the sal
vation of His own people. x">.r,ro/i;, the called, is a noun, not a
participle ; inasmuch as olsiv is added [which it would not be,
if xXr,ro?g were a participial adjective], who are the called : — the
purpose is unfolded, ver. 29, the called, ver. 30.

29. Tlpoiyvu) He foreknew. Hafenreffer translates it — He
formerly acknowledged. Tpodtsi:, the purpose, comprehends trp6j-
•vuuiv, foreknoicledge, and vpoopisfj,lv, predestination^ for calling is

annexed both to the former trpodtai: and to the two latter

i.e. the root, God's calling and everlasting election, is known from tlie
blessed fruits (all things working for their good) which it bears to the called.
—ED.

110 ROMANS VIII. 30.

and vpoopiepoi), ver. 28—30 ; Eph. i. 9, where how
ever 0fX»j/Aa, His will, is in a more extensive sense, than predes
tination, and assuredly predestination accompanies foreknowledge,
for foreknowledge takes away rejection or reprobation [casting
away~\ : ch. xi. 2. Moreover reprobation [casting aivay\ and
predestination are opposed to each other. — vpoupifft, crufouoppovf,
predestined, (to be) conformed) He declares, who they are, whom
He foreknew, namely, those who are conformed. This is the
character of those [impress of God's seal on those : referring to
seal, 2 Tim. ii. 19], who were foreknown and are to be glorified,
2 Tim. ii. 19 ; Phil. iii. 10, 21. — rrtg eixovog, to the image) con
strued with <fu{j,/j,6ptpovc, although eli^opfov, Phil. iii. 10, governs
the dative. Here it has more the power of a substantive with
[followed by] the genitive. This likeness [conformity to His
Son's likeness] constitutes the very adoption of sons itself, not
the cross or glory ; for this [the glory] follows only after [not
till after] justification ; concerning which, see ver. 30 : but they
who are the sons of God are the brethren of Christ [at an earlier
stage in the successive links, viz. ver. 29]. Conformity to His
cross or His glory is the consequence that follows in the train
of conformity to the Son of God, Gal. iv. 19. So Eph. i. 5,
predestinating us unto the adoption of sons (children). — tic, TO)
The cause, why predestination is conjoined with foreknowledge,
namely, Christ ought to have many brethren ; but this multi
tude of brethren would fail, or at least would be diminished, if
there were foreknowledge without predestination. Predestination
overcomes everything that obstructs the salvation of believers,
and changes adversity into prosperity. — sTvai) that He might be,
and might be seen to be. — xpuToroxov, the first-born) The glorious
resurrection of Christ, and of believers, is itself a kind of gene
ration [the regeneration"], Matt. xix. 28.

30. Tovroug xcti edixaiuasv, them He also justified) Paul does not
fix the number of those, who are called, justified, glorified, to be
absolutely equal ; he does not affirm that the believer may not
fail between the special call, and final glory, ch. xi. 22 ; nor does
he deny that there are also persons called, who may not be justi
fied ; but he shows, that God, so far as He Himself is concerned,
conducts His people from step to step. — sdo^ass, He glorified) ver.
17—24. He speaks in the preterite, as if he were looking back

ROMANS VIII. 8J. Ill

from the goal to the race of faith, and from eternal glory, as it
were, backward to the eternity itself, in which God decreed the
glorifying of His people. — \_Comp. Ps. xvi. 3.]

31. Tlpbg raiJra) to [as regards] these things, which have been
spoken of in chapters iii. v. viii. : that is to say, we cannot go,
we cannot think, we cannot wish for anything farther. And if
any one, by reason of his unbelief, should feel inclined to bring
forward anything in opposition to these things (comp. Luke xiv.
6, to=in opposition to these things) he cannot do it. [It may be
justly said, that the gate of heaven is thrown open in this passage,
ver. 31—39. — V. g.] — e/) if. The conditional used instead of the
causal, renders the conclusion the stronger. Many are of opinion,
that there are three sections \_periochce, complete portions of the
discoui'se] in this passage, every one of which begins by an in
terrogation with r/:, who? with an anaphora,1 and has its answer
immediately following, which is called anthypophora.2 But the
apostle contemplated a different analysis. There are four sec
tions beginning with this verse ; one, a general section ; and three
special ones : every one of them has glorying concerning Grace
in the first instance ; and then presently after a suitable question,
challenging all opposition, to which the expression, / am per
suaded, is an answer. The first, a general section, is this : If
God be for us, WHO can be against us ? The first special section
is this, which concerns the past : lie who did not even spare His
own Son, but delivered Him up for us all • How shall He not
also with Him forgive [But Engl. Vers. freely give] us all things ?
WHO shall lay anything to the charge of God's elect ? (Where
in the question, the logical consequence is from [is drawn from]
glorying concerning the past : for the nature of the subject did
not admit of the section being only expressed by preterite tenses.
Accordingly there is [besides the Preterites] also a double future.
in, shall He forgive, shall lay to the charge ; but it has a manifest
reference to past events. God will forgive all the sins, that have
been committed [by believers]. No one can now accuse God's

1 The frequent repetition of the same word in the beginnings of sections.
— See Appendix.

2 See Appendix. The answer to a foreseen objection of an adversary, by
anticipation, or an answer to an objection actually made, by the statement
of an opposite sentiment or fact.

112 ROMANS VIII. 32.

elect on account of those sins committed by them. And the how
and toho are thus combined in one and the same section, but
there is also a double relation, 1.) God did not spare His own
Son. Therefore, He will also forgive us with Him all things. 2.)
lie delivered Him up for us all. Therefore, no one shall lay any
thing to the charge of God's elect.) The second section has re
spect to the present ; It is God that justi/ieth, WHO is he that
condemneth ; comp. by all means, Isa. 1. 8, 9. The third section
is concerning the future ; It is Christ [that died], etc. WHO
shall separate us ? For it is a future non-separation which is
implied in the shall separate, as appears by comparing this with
the end of ver. 38. The Past and Present are the foundation of
the Future, and often the love of Christ is inferred from His
death, ch. v. 5, etc. ; Gal. ii. 20 ; Rev. i. 5. An interrogative
apodosis such as this is frequent, and is admirably suited to a
spirited discourse. — Acts viii. 33 ; Num. xxiv. 9 ; Job ix. 12,
xxxiv. 29 ; Ps. xxvii. 1 ; Isa. xiv. 27, xliii. 13 ; Lam. ii. 13, at
the end of verse; Amos iii. 8.

32. "Otf/E, who) This first special section has four sentences :
the third has respect to the first, the fourth to the second. He
did not spare His own Son : therefore there is nothing, which
He will not forgive. He delivered up His Son for us : therefore
no one shall accuse us on account of our sins, ch. iv. 25. He
was delivered [for our offences]. Nor does the clause, who shall
lay anything to the charge, so closely cohere with that which fol
lows, as with that which goes before ; for the delivering up of
Christ for us forbids all laying ought to our charge : whereas our
justification [ver. 33, it is God that justifietJi] does not forbid the
laying things to our charge, but overcomes it. Fs has a sweetness
full of exultation, as the xal, even — also, ver. 34, repeated: og, ivho,
has its apodosis, he, implied in the following words. — ovx spsiffaro,
did not spare) LXX. MX lytieta ro\> viou ew K.T.\., Gen. xxii. 16, con
cerning Abraham and Isaac, and Paul seems to have had that
passage in his mind. God, so to speak, offered violence to His
love as a Father. — qpuv vavruv, its all) In other places it is gene
rally said, all we, of all of us ; but here us is put first with greater
force and emphasis. The perception of grace in respect to our
selves is prior to our perception of universal grace [grace in re
spect to the world at large}. Many examples of its application

ROMANS VIII. 33, 34. 113

are found without any mention of its universality, for instance,
1 Tim. i. 15, 16 : whereas its universality is subsequently com
mended for the purpose of stimulating to the farther discharge
of duties, ib. ii. 1, etc. — Kapiduw) delivered up. So LXX., Isa.
liii. 6. — xal ff-uv aOr£>, with Himself also) xai also adds an epitasis1
to the reasoning from the greater to the less. It was more [a
greater stretch of love] not to spare His Son ; now, icith the Son,
that is, when we have the Son already sacrificed, at all costs, to
us [by the Father], He will certainly forgive us [give us freely]
all things. — -rc^ra) all things, that are for our salvation. — -^apiasrai,
will freely give [and forgive]) The antithesis to He did not spare.
The things which are the consequence of redemption, are them
selves also of grace [freely given : ^ap/Vera/, %«f/c].

33. 'ExXixrZ/v Qtov, of God's elect) ver. 29. — dixaiuv, that jitsti-
fieth) To justify and condemn are the words in antithesis to each
other, ver. 3, note. In Isa. 1. 8, 9, a passage, which we have
previously quoted, there similarly comes first an hypothesis in
each of the consecutive sections, and there follows the Answer
subjoined by the speaker, in each case respectively, expressed in
the form of a question ; for example,

A. He is near, icho justifies me :2

B. 1. Who will contend with me? we shall (let us) stand

together.

2. Who is the lord of my cause ? let him draw near to me.
C. Ilehold the Lord God will help me :
D. Who is he that shall condemn me ?

Here the apostle seems to have assumed A, and on the con
trary to have omitted B, and likewise to have omitted C, and on
the contrary to have quoted D.

34. 'O airoQavuv, ^aaXXot ds — o$ xai — og xa.!, that died, yea. rather
— who even — who also) The order of the enumeration of the

1 See Appendix. Some word added to give increased emphasis or clear
ness to a previous enunciation.

2 This expression, that He is near, seems to be in the meanwhile said
in the Old Testament sense, whereas, on the contrary, He is said in the
Romans to be the God that justifieth, without any restriction.

VOL. III. H

114 ROMANS VIII 35.

things contrary, ver. 35, 38, 39, corresponds to these four weighty
turning points of his argument. In ver. 35, the former are lighter
and less considerable [than in ver. 38], and may be all referred
to [reduced to the one head, viz.] death, ver. 38, inasmuch as
they are, as it were, previous tendencies towards death. The
contraries in the way of the elect, enumerated in ver. 38, 39, are
more weighty ones. That topic will be by and by brought out
more fully. — paXXov, rather) ch. v. 10. Our faith ought to lean
on the death of Christ, but it ought rather also to make such
progress, as to lean on His resurrection, kingly dominion, and
second coming. — 'i<snv lv Ss^iS, ro\J 0foD, is at the right hand of
God) He is able to save ; He Himself and the Father. The
ascension is not previously mentioned, nor does the mention of
His glorious coming follow : for the former is the act of sitting
at the right hand of God, the latter entirely takes away all,
that threatens separation from the love of God, and brings in
the state of glory, of which ver. 30 treats. — MTvy/aw, intercedes)
He is willing to save : He Himself and the Father.

35. T!$ 7i/j,a$ xupiffu, ivho shall separate us) The perpetuity of
the union, for the time to come, with the love of Christ and of
God, is deduced from the death of Christ, from His resurrection,
His sitting at the right hand of God and His intercession, comp.
ch. v. 5, 6, 9, 10 ; Heb. vii. 25. But the who is presently after
explained by the enumeration [shall tribulation or distress, etc.],
without an aetiology following after : from which again it is
evident, that the aetiology, [assigning of the reason] must be
sought for before the words, who shall separate us, in ver. 34 :
and he says who, not what, although he subjoins [shall] affliction,
etc., because personal enemies lurk under these adverse things. —
r5j; ayavTis, from the love) towards us, ver. 37, 39. The founda
tion of the impossibility of being separated from the love of
Christ is love ; the foundation of this confidence is love clearly
perceived. — rov XpieroZ, of Christ) The love of God is one with
the love of Christ, ver. 39. — yv/M#4njf) nakedness, the want of
clothing, the extreme of poverty, 1 Cor. iv. 11 ; 2 Cor. xi. 27.
The enumeration for the most part goes on in pairs, hunger and
nakedness, etc. — xivdwos, peril) Hypocrites often sink under mere
dangers. — jj /j,d^aipa, or sword) an instrument of slaughter. Paul
mentions the kind of death, with which he himself had been

ROMANS VIII. 36-38. 115

sometimes threatened, ch. xvi. 4; Phil. ii. 17, note. Many
martyrs, who survived other tortures, were despatched with the
sword, sTfXuudwav [consummati sunt].

36. Karfwg, as) He gives the reason, why he enumerates in
the preceding verse so many trials. — on — <rpayjjc) So the LXX.,
Ps. xliv. 23. Both the church of the Old Testament, and much
more that of the New Testament, might have so spoken ; and
the latter may still so speak. — ivtxa crot/, for thy sake) It is a
good thing thus [i.e. for Christ's sake] to suffer : the sorrows,
in which the world abounds, and which are braved for other
reasons, are vain. — davarovpidai., we are killed) The first class of
the blessed [departed saints] is for the most part filled up with
those, who met a violent death, Matt, xxiii. 34, 35 ; Heb. xi. 37 ;
Rev. vi. 11, xx. 4. — oA»ji/ rr,v tiftepav) all the day. So the LXX., in
many passages, DVn 73, a proverbial expression ; the whole day, all
the day : Matt. xx. 6. Ps. quoted above, ver. 16, 9. — sAoy/V^cx,
we are accounted) by our enemies, as also by ourselves.

37. 'YTipvixupw, we are more than conquerors) We have
strength not only equal and sufficient, but far more than suffi
cient for overcoming the preceding catalogue of evils : and not
even shall the catalogue of evils, which follows, injure us, be
cause Christ, because God is greater than all. In this section
there is designated that (as it were) highest mark which the
Christian can attain, before his departure to the abodes of the
blessed. — diet. 7o\> aya^ffomro:) The Aorist : through Him, who hath
with His love embraced us in Christ, and for that very reason
proves us by trials and adversity.

38. TlfKufffAat, I am persuaded) all doubt being overcome. —
yap) Things of less weight do not hurt us : for even things of
greater weight shall not hurt us. — o-Jn ddvaro^ x.r.X., neither death,
etc.) This is introduced from ver. 34, in an admirable order :

Neither death shall hurt us, for Christ hath died :

nor life : comp. ch. xiv. 9. He rose again :

nor angels, nor principalities, nor things ^.^ {g a
present, nor things to come : comp. Eph. , , •
i. 20, 21.

nor power, nor height, nor depth, nor any He makes inter-
other creature. cession.

116 ROMANS VIII. 38.

Hence we have an illustration of the order of the words. For
the enumeration moves in pairs ; neither death nor life ; nor
things present, nor things to come. The other two pairs are
subjoined by chiasmus ;* nor pouter [1], nor height [2], nor
depth [3], nor any other [4] creature ; [the first referring to the
fourth, the second to the third~\ ; in such a wyay, however, that
in some sense, also power and height, depth and any creature may
be respectively joined together. A similar chiasmus occurs at
Matt. xii. 22, so that the blind and dumb both spake and saw,
[blind referring to saw ; dumb to spake]. But if any one should
prefer the more commonly received reading of the order of
enumeration, he may read as follows • —

Neither death, nor life :
nor angels, nor principalities, nor powers :

nor things present, nor things to come :
nor height, nor depth, nor any other creature,

so that there may be four pairs of species, and the second and
fourth pairs may have the genus added in the first or last place.
But testimony of higher antiquity maintains the former order of
enumeration to be superior.2 See App. Crit. Ed. ii., p. 329, etc.
I acknowledge for my own part that the generally received
order of the words is more easy, and the reader is free to choose
either. At all events the relation of this enumeration to ver. 34,
which was demonstrated above, is so evident, and so full of the
doctrine of salvation, that it cannot be admitted to be an arbi
trary interpretation. Now, we shall look at the same clauses
one by one. — ddvaroc, death) Death is considered as a thing most
terrible and here it is put first, with which comp. ver. 34, and
the order of its series, and ver. 36. Therefore the death also,
which is inflicted by men, is indicated : burning alive, strangu
lation, casting to wild beasts, etc.3 — ?uri, life) and in it 6X1-^15,

1 See Appendix. From the Greek X. When the component parts of
two pairs of words or propositions have a mutual relation, inverse or direct.

2 ABCD(A)G#. Memph. later Syr. Versions, Orig. Hilary 291, Vulg.
put the 8t/»«^£/? before wn v-^upce,. Rec. Text has no very ancient autho
rity but Syr. Vers. for putting 'bvva.p.itg before w-rt fi/iarantn. — ED.

8 The author in his Germ. Vers. expresses the suspicion, that the state of

ROMANS VIII. 39. 117

affliction, etc., ver. 35 : likewise length of life, tranquillity, and
all living' wen [as opposed to angels]. None of these things
shall be hurtful, comp. 1 Cor. iii. 22 [in ver. 21 men are in
cluded]. — ayyfXo/, angels) The mention of angels is made, after
the implied mention of men, in the way of gradation ; 1 Cor.
xv. 24, note. In this passage the statement may be understood
as referring to good angels (conditionally, as Gal. i. 8), and of
wicked angels (categorically) : (for it will be found that the
latter are also called angels absolutely, not merely angels of the
devil; Matt. xxv. 41) ; 1 Cor. iv. 9, vi. 3, xi. 10 ; 1 Tim. iii. 16 ;
1 Pet, iii. 22 ; 2 Pet. ii. 4 ; Jude, ver. 6 ; Rev. ix. 11, etc. ;
Ps. Ixxviii. 49. — «?%«', principalities) These are also compre
hended under the general name angels, as well as other orders,
Heb. i. 4, 14 ; but those seem to be specially denominated
angels, who are more frequently sent than the rest of the
heavenly orders. They are thus called principalities, and also
thrones, Col. i. 16 ; but not kingdoms, for the kingdom belongs
to the Son of God, 1 Cor. XV. 24, 25. — ojre evtsrura. ours /A-'/./.ovT-a,
nor things present nor things to come) Things past are not men
tioned, not even sins ; for they have all passed away. Present
things are the events, that happen to us during our earthly
pilgrimage, or which befall the whole world, until it come to an
end. For the saints are viewed either individually, or as a
united body. Things future refer to whatever will occur to us
either after our time in the world, or after that of the whole
world has terminated, as the last judgment, the conflagration of
the world, eternal punishment ; or those things, which, though
they now exist, will yet become known to us at length by name
in the world to come, and not till then. — wn SiW/x/c,1 nor power)
2AtiKa,tt/; often corresponds to the Hebrew word tQ¥, and signifies
forces, hosts.

39. O'jTt ly-4/w/Aa, ow SdDo;, nor height nor depth) Things past
and future point to differences of times, height and depth to

the dead is here indicated rather than actual slaughter; from the considera
tion, that already in ver 35, every kind of death may be comprehended under
the trrm sword. — E B.

1 fg Vulg. Ambrose and Augustine support the singular li/yetpt;. But
all the other authorities quoted in my hist note support ovvxpti:. — Ei>.

2 D corrected bv a later hand. d.

118 ROMANS VIII. 39.

differences of places. We do not know, the number, magnitude,
and variety of things, comprehended in these words, and yet we
do not fear them. Height here, in sublime style, is used for
heaven ; depth for the abyss ; with which comp. ch. x. 6, 7 ;
Eph. iv. 8, 9, 10, that is, neither the arduous and high ascents,
nor the precipitous and deep descents, I shall not say, of the
feelings, of the affections, of fame, and of pecuniary resources,
Phil. iv. 12, nor shall I say [the arduous ascents, etc.], of walls,
of mountains, and of waters, but even of heaven and of the
abyss itself, of which even a careless consideration has power
sufficient to make the human mind beside itself [to fill it with
strange awe], produce in us no terror. Furthermore, Paul does
not say in Greek, u^os, (3a,8og, as he does elsewhere in another
sense ; nor v^cupa, fidduffpa (as Plutarch says, i/-v|/w/xara ruv
the heights of the stars, and Theophrastus, ffadva/ubara r5jg
s, the depths of the lake) but u-vj/w/xa, /3a0og ; using purposely,
as it were, the derivative and primitive, which strike the ear
with variety in sound. "T-4/o$, the primitive noun, signifies
height absolutely ; i/^w^a, a sort of verbal noun, is not so much
height, as something that has been elevated, or made high ;
1)4/05 belongs to God, and the third heaven, from whence we
receive nothing hurtful ; v-^u^a has perhaps some likeness in
sound [resemblance by alliteration] to the word artpsuiu*,, firma
ment, which is frequently used by the LXX. interpreters ; and in
this passage certainly points to those regions, to which it is diffi
cult to ascend, and where the powers of darkness range, exalting
themselves awfully against us [2 Thess. ii. 4, exalteth himself,
Ephes. ii. 2, vi. 12] : ftddos, how far soever it descends, does no
injury to us. — xr/<r/s, creature) whatever things exist outside of
God, and of what kind soever they are. He does not so much
as condescend to mention visible enemies. — dvvjjffirai, shall be
able) although they should make many attempts. — y^piaai, to
separate) neither by violence, ver. 35, nor in the way of law
[just right], ver. 33, 34.

ROMANS IX. 1-3. 119

CHAPTER IX.

1. 'AX^e/av, truth) Concerning the connexion, see on ch. i.
16, note. The article is not added here ; comp. 2 Cor. vii. 14,
xi. 10, because his reference is not to the whole truth, but to
something true in particular [a particular truth], and in this
sense also aXydtiai in the plural is used in Ps. xii. 2, LXX. ;
2 Mace. vii. 6. This asseveration chiefly relates to ver. 3,
where for is put as in Matt. i. 18. Therefore in ver. 2 on
denotes because [not as Engl. Vers. that], and indicates the
cause of the prayer. For verse 2 was likely to obtain belief of
itself without so great an asseveration [being needed ; therefore
OTI is not = that in ver. 2.] — Xgyw, / speak) The apostle speaks
deliberately. — ev Xpmrf/) 3, sv, has sometimes the same force as
an oath. — oi -^ivdo/tai, / lie not) This is equivalent to that
clause, / speak the truth. Its own confirmation is added to each
[both to, / lie not, and to, / speak the truth]. This chapter
throughout in its phrases and figures comes near to the Hebrew
idiom. — ffuviiBr/gsusj conscience) The criterion of truth lies in the
conscience and in the heart, which the internal testimony of the
Holy Spirit enlightens and confirms.

2. Aiicoj, grief, [heaviness]) In spiritual things grief and (see
the end of the eighth chapter) joy in the highest degree may
exist together. Paul was sensible, from how great benefits,
already enumerated, the Jews excluded themselves, and at the
same time he declares [makes it evident], that he does not say
those things, which he has to say, in an unfriendly spirit
towards his persecutors. — pot — rr\ xapdiq pou, to me — in my
heart) These are equivalent in each half of the verse.

3. Hup^o/ijjK, / could wish) A verb in the imperfect tense, in
volving in it a potential or conditional signification, involving
the condition, if Christ would permit. His grief was unceasing
[continual], but this prayer does not seem here to be asserted as
unceasing, or absolute. Human words are not fully adequate
to include in them [to express frilly] the emotions of holy sonls :
nor are those emotions always the same ; nor is it in the power

120 ROMANS IX. 3.

of those souls always to elicit from themselves such a prayer as
this. If the soul be not far advanced, it is incapable of [cannot
comprehend] this. It is not easy to estimate the measure of
love, in a Moses and a Paul. For the narrow boundary of our
reasoning powers does not comprehend it ; as the little child is
unable to comprehend the courage of warlike heroes. In the
case of those two men [duumvirs] themselves, the intervals in
their lives, which may be in a good sense called extatic, were
something sudden and extraordinary. It was not even in their
own power to elicit from themselves such acts as these at any
time they chose. Grief [heaviness] and sorrow for the danger
and distress of the people ; shame for their fault ; zeal for their
salvation, for the safety of so great a multitude, and for still
farther promoting the glory of God through the preservation of
such a people, so carried them away, as to make them for a
time forget themselves, Exod. xxxii. 32. I am inclined to give
this paraphrase of that passage : Pardon them ; if thou dost not
pardon them, turn upon me the punishment destined for them,
that is, as Moses elsewhere says, kill me, Num. xi. 15. It is
therefore the book of temporal life, as distinguished from that
of eternal life, according to the point of view, economy, and style
of the Old Testament ; comp. Ex. xxxiii. 3, 5. The book of
temporal life is intended in Ps. cxxxix. 16. — aiiro? syu, I my
self") construe these words with to be [were]. — avddifjba eJvai, to be
accursed) It will be enough to compare this passage with Gal.
iii. 13, where Christ is said to have been made a curse for us.
The meaning is, I could have wished to bring the misery of the
Jews on my own head, and to be in their place. The Jews,
rejecting the faith, were accursed from Christ ; comp. Gal. i. 8,
9, v. 4. Whether he would have wished only the deprivation
of all good, and his own destruction, and annihilation, or
the suffering also of every evil, and that too both in body and
in soul, and for ever, or whether, in the very excitement
[paroxysm] of that prayer, he had the matter fully present
before his understanding, who knows whether Paul himself, had
he been questioned, would have been able exactly to define ?
At least that word \_Ego~] I [all thought of self~\ was entirely
suppressed in him ; he was looking only to others, for the sake
of the Divine glory; comp. 2 Cor, xii. 15. From the loftiest

ROMANS IX. 4. 121

pinnacle of faith (chap, viii.) he now shows the highest degree
of love, which was kindled by the Divine love. The thing,
which he had wished, could not have been done, but his prayer
was pious and solid, although under the tacit condition, if it
were possible to be done ; comp. Horn. viii. 38, I am persuaded ;
Ex. xxxii. 33. — curb ro\j XpiffroZ, from Christ) So avb from 1 Cor.
i. 30 ; or, as Christ, being made a curse, was abandoned by the
Father ; so Paul, filled with Christ, wished in place of the Jews
to be forsaken by Christ, as if he had been accursed. He is
not speaking of excommunication from the everlasting society of
the church. There is a difference between these two things,
for Kardpa, n?7p, curse, has the greater force of the two, and
implies something more absolute : Din, anathema, something
relative, Gal. i. 8, 9, 1 Cor. xvi. 22, the former is rather more
severe, the latter milder ; the former expresses the power of
reconciliation by the cross of Christ ; the latter is more suitable
to [more applicable as regards] Paul ; nor can the one be sub
stituted for the other, either here, or in the passages quoted. —
Tu\i) The apostle is speaking of the whole multitude, not of indi
viduals. — adiXtpZiv pov, for my brethren) This expresses the cause
of his so great love toward them. — avy/ivuv pov Kara, odpxa, my
kinsmen according to the flesh) This expresses the cause of his
prayer, showing why the prayer, other things being supposed to
be equal [c&teris paribus, supposing there were no objection on
other grounds], was right ; and by adding kinsmen, he shows
that the word brethren is not to be understood, as it usually is,
of Christians, but of the Jews. Christ was made a curse for us,
because we were his kinsmen.

4. o7r/i£r, inasmuch as being those icho) He now explains the
cause of his sorrow and grief : viz. the fact that Israel does not
enjoy so great benefits. He uses great * euphemia' [softening of
an unwelcome truth. Append.] in words. — uv fj viodtaia — l<xa,y/i-
\iat, whose is the adoption of [as] sons — the promises) Six privi
leges are enumerated by three pairs of correlatives ; and in the
first pair, regard is had to God the Father ; in the second, to
Christ ; in the third, to the Holy Spirit : with which comp.
TCph. iii. G, note. — 35 vioOtffla v.a.1 rt 5&'£a, the adoption of son# and
the (jlory) i.e. that Israel is the first-born son of God, and the
God of glory is their God, Deut, iv. 7, 33, 34 ; Ps. cvi. 20,

122 ROMANS IX. 5.

(xlvii. 5) ; but by the force of the correlatives, God is at the
same time the Father of Israel, and Israel is the people of God.
In like manner this relation is expressed in abbreviated form
(the two respective correlatives being left to be supplied. See
Append, on locutio concisa) in Rev. xxi. 7 ; comp. Rom. viii.
18, 19. Some understand S6%av, the glory, of the ark of the
covenant ; but Paul is not speaking here of anything corporeal.
God Himself is called the Glory of His people Israel, by the
same metonymy, as He is called the Fear, instead of the God
[the Object of fear], of Isaac, Gen. xxxi. 42, 54. — xai ai d/a-
dqxai, xai rt vopodsffla, and the covenants and the giving of the law)
comp. Heb. viii. 6. The reason why the covenants are put before
the giving of the law, is evident from Gal. iii. 17. Aiadqxai is
plural, because the testament, or covenant, both was frequently
repeated, Lev. xxvi. 42, 45 ; Eph. ii. 12 ; and was given in
various modes [vo^vrpbfug], dispositions [one, the law received by
the disposition of angels, the other the Gospel covenant under
Jesus], Heb. i. 1 ; and because there were two administrations
of it, Gal. iv. 24, the one promising, the other promised [the
subject of the promise]. — xai q harptia xai a) sKayytXiai, and the
service of God and the promises} Acts xxvi. 6, 7 ; Eph. i. 13 ;
Heb. viii. 5, 6. Here the giving of the law and the service of
God, the covenants and the promises correspond by chiasmus.1
For the promises flow from the covenants ; and the service of God
was instituted by the giving of the law. [It was the promises
that procured (gained) for the service of God its peculiar dignity.
Moreover, the Holy Spirit was promised, Gal. iii. 14. — V. g.]

5. rHi> 01 waTipts, x.r.X.) whose are the fathers, etc. £aum-
garten has both written a dissertation on this passage, and has
added it to his Exposition of this Epistle. All, that is of im
portance to me in it, I have explained im Zeugniss, p. 157, etc.
(ed. 1748), [c. 11, 28]. — xai 1% fiv, and of whom, i.e. of the
Israelites, Acts iii. 22. To the six privileges of the Israelites
lately mentioned are added the seventh and eighth, respecting
the fathers, and respecting the Messiah Himself. Israel is a
noble and a holy people. — 6 lav) i.e. 5$ ten, but the participle has
a more narrow meaning. Artemonius with great propriety proves

1 See Appendix.

ROMANS IX. 5. 123

from the grief of Paul, that there is no doxology in this passage :
Part I. cap. 42 ; but at the same time he along with his associates
contends, that Paul wrote uv 6 fa! irdvruv, ®tbg, x.r.X. So that
there may be denoted in the passage this privilege of the Israel
ites, that the Lord is their God ; and he interprets the clause,
6 FT/ Tctirwv, thus : that this privilege is the greatest of all the
honours conferred upon Israel. But such an interpretation of
the 6 £7T/ TGCITWV, with which comp. Eph. iv. 6 (that we may
remove this out of our way in the first place), implies a meaning,
which owes its birth merely to the support of an hypothesis, and
which requires to be expressed rather by a phrase of this sort ;
ri> &ri <rdvruv ptifov. The conjecture itself, uv 6, carries with it an
open violation of the text. For I. it dissevers TO xara. ffdgxa from
the antithetic member of the sentence, xaru <rviu/j,a* which is
usually everywhere mentioned [expressed]. II. It at the same
time divides the last member of the enumeration [of the cata
logue of privileges], before which xai, and, is suitably placed,
xai e% £>\>, x.r.X. into two members, and in the second of these the
conjunction is by it harshly suppressed.

Artemonius objects : I. Christ is nowhere in the sacred Scrip
tures expressly called God. Ans. Nowhere? Doubtless because
Artemonius endeavours to get rid of all those passages either by
proposing a different reading, or by a different mode of interpreter
tion. He himself admits, that too many proofs of one thing ought
not to be demanded, page 225. In regard to the rest, see note on
John i. 1. He objects, II. If Paul wrote 6 uv, he omitted the
principal privilege of the Israelites, that God, who is the Best
and Greatest of all, was their God. Ans. The adoption and the
glory had consisted in that very circumstance ; therefore he did
not omit it ; nor is that idea, the Lord is the God of Israel, ever
expressed in these words, Thine, 0 Israel, is God blessed for ever.
He urges further ; Christ is included even in the covenants, and
yet Paul presently after makes mention of Christ ; how much
more would he be likely to make mention of God the Father
Himself? Ans. The reason in the case of Christ for His being
mentioned does not equally hold good in the case of God. Paul

1 i.e , according to His divine nature,. The words 6 tiri Tremuy Stif are
equivalent to ^»T» -jrvtiiftx, and form a plain antithesis to TO x»rx axox.» —
His human nature. — ED.

124 ROMANS IX. 5.

mentions in the order of time all the privileges of Israel (the
fathers being by the way [incidentally] joined with Christ).
He therefore mentions Christ, as He was manifested [last in
order of time] ; but it was not necessary that that should
be in like manner mentioned of God. Moreover, Christ was in
singularly near relationship to the Israelites ; but God was also
the God of the Gentiles, ch. iii. 29 : and it was not God, but
Christ, whom the Jews rejected more openly. What? In
the very root of the name Israel, and therefore of the Israelites,
to which the apostle refers, ver. 4, 6, the name El, God,
is found. He objects, III. The style of the Fathers disagrees
with this opinion : nay, the false Ignatius [pseudoignatius]
reckons among the ministers of Satan those, who said, that Jesus
Himself is God over all. Ans. By this phrase, he has some
what incautiously described the Sabellians, and next to them he
immediately places the Artemonites in the same class. In other
respects the fathers often apply the phraseology of Paul respect
ing Christ to the Father, and by that very circumstance prove
the true force of that phraseology [as expressing Divinity] ; and
yet the apostle is superior to [should have more weight than] the
fathers. Wolfius refutes Artemonius at great length in vol. ii.
Curar. ad N. T., p. 802, etc. — siri navruv, over all) The Father is
certainly excepted, 1 Cor. xv. 27. Christ is of the fathers, accord
ing to the flesh ; and at the same time was, is, and shall be over all,
inasmuch as fie is God blessed for ever. Amen ! The same praise
is ascribed to the Father and the Son, 2 Cor. xi. 31. Over all,
which is antithetic to, of whom, shows both the pre-existence
(<xpo\>ira.p %iv) of Christ before the fathers, in opposition to His des
cent from the fathers according to the flesh, and His infinite
majesty and dominion full of grace over Jews and Gentiles ;
comp. as to the phrase, Eph. iv. 6 ; as to the fact itself, John
viii. 58 ; Matt. xxii. 45. They are quite wrong, who fix the
full stop either here [after cravrwv], (for the comma may be placed
with due respect to religion) ; for in that case the expression
should have been, £ti/.oy»;ros 6 Sso'g [not o — §10$ gi/Atyjiroc], if only
there had been here any peculiar occasion for such a doxology ;
or [who fix a full stop] after adp-/.a ; for in this case TO XUTO,
aupjia would be without its proper antithesis [which is, " who
in His divine nature is God over all"]. — Owe,, God) We should

ROMANS IX. «. 125

greatly rejoice, that in this solemn description Christ is so plainly
called God. The apostles, who wrote before John, take for
granted the deity of Christ, as a thing acknowledged ; whence it
is that they do not directly treat of it, but yet when it comes in
their way, they mark it in a most glorious manner. Paul, ch. v.
15, had called Jesus Christ man ; but he now calls Him God ;
so also 1 Tim. ii. 5, iii. 16. The one appellation supports the
other. — £yXoy»irof, blessed) ropn. By this epithet we unite in
giving all praise to God, 2 Cor. xi. 31. — e/g rou$ a! was, for ever)
[He] Who is above all — -for ever, is the first and the last, Rev.
i. 17.

G. Ou;/' O/OK,) This is not of that kind [jiot as thouyh~\ The
Jews were of opinion, that, if all the Jews were not saved, the
word of God becomes of none effect. Paul refutes this opinion,
and at the same time intimates, that the apostacy of the Jews
had been foretold, rather than otherwise, by the word of God. —
fri) but ; namely, although I profess great sorrow for Israel, who
continue without Christ. — £XT£Trwx.£K, hath taken none effect) A
suitable expression, 1 Cor. xiii. 8, note. If all Israel had failed,
the word of God would have failed ; but the latter cannot occur,
so neither can the former : for even now there are some, [Israel
ites believers], and in future times there will be all. For this
sentence comprehends all the statements in Chapters ix. x. xi.,
and is most aptly expressed. It is closely connected with what
goes before in ver. 2, and yet in respect of what follows, where
the word \dyog occurs again, there is a studied gentleness of ex
pression and anticipatory caution1 that whatever is said of a
disagreeable description may be softened before it is expressed ;
as in 1 Cor. x. 13. — 6 Xoyo;, the icord) of promise, which had
been given to Israel. — ou yap xdvrt;, for not all) yap, for begins
the discussion, not all, is mildly said instead of, there are not
many. This was what the Jews held : We all and we alone are
the people of God. Wherefore the all is refuted here ; and the
alone at ver. 24, etc. The Jews were Particularists (' Particu-
laristse') ; therefore Paul directly refutes them. His whole dis
cussion will not only be considered as tolerable, but will even
be much admired by those, and those alone, who have gone

1 See on 'Euphemia' and -rrorJioxTrfia. the Appendix.

126 ROMANS IX. 7, 8.

through the former chapters in faith and repentance ; for in this
the prior regard is had to faith [rather than to repentance]. The
sum of this discussion, in the opinion of those who deny universal
grace, is as follows. GOD gives FAITH to whom He will ; He
does not give it, to whom He will not ; according to the mind of
Paul, it is this : God gives RIGHTEOUSNESS to them that believe,
He does not give it to them that work ; and that is by no means
contrary to His word. Nay, He himself has declared by types and
testimonies, that those, the sons of the promise are received ; that
these, the children of the flesh are rejected. This decree of God is
certain, irrefragable, just ; as any man or people listens to this
decree or strives against it, so that man or that people is either ac
cepted in mercy or rejected in wrath. The analysis of Arminius,
which has been gleaned from Calovius Theol. Apost. Rom.
Oraculo Ixviii., and adopted Oraculo Ixix., comes back to this
[amounts to this at last]. Compare by all means i. 16, note.
In the meantime Paul, in regard to those, whom he refutes, does
not make any very wide separation between the former chapter
[or head] concerning faith and the latter concerning righteous
ness; nor indeed was it necessary. — 'lapafa, 'iffpafa, Israel, Israel)
Ploce.1

7. "Or/) because; this particle makes an epitasis2 in respect
of the preceding sentence. — Appaa/A, of Abraham) That, which
happened to the children of the Fathers in the most ancient
times, may much more happen to their later descendants. — dXX'
iv 'itaax. x.r.X. but in Isaac, etc.) This statement is made by
taking for granted the essential point, for we supply, it was
written, and it is being fulfilled, LXX., Gen. xxi. 12 : on li> ffveppa.
Here we even find a suitableness in the origin of the name
Isaac ; for they are the seed, who embrace the covenant of grace
with a pure and noble-minded joy, Gen. xvii. 19 [Isaac Heb.
= laughter, joy],

8. Tovr'eaTiv) The apostle, using boldness in speaking, puts
that is for therefore. — raDra) Dn, that is, are. The substantive
pronoun for the substantive verb ; so olroi, these, ver. 6 : and

1 See Appendix. A word twice put, once in the simple sense, once to ex
press an attribute of it.

2 Appendix. An addition made to a previous enunciation, to explain, or
give emphasis.

ROMANS IX. 9-11.

Itl

frequently euro; this, ver. 9. The mode of expression in this
chapter becomingly assumes the Hebrew idiom, so ver. 28 etc.

9. 'E-rayysX/as, of promise) It corresponds to the expression,
of the promise, ver. 8.— ouroj, this) viz., is.— xara rh xa,pbv rouror
eXtugopai, xai tarcci ry -Sappy vio;) At this time will I come, and
Sarah shall have a son. LXX., Gen. xviii. 10 : ibov iTavaffrpepw
?)%u vpos fft xara rbv xaipbv rovrov si( upas, xai e^u uibv Zappa jj yvvq
ffov, comp. Gen. xvii. 21.

10. 0-j povov 61, and not only so) That is : it is wonderful, what
I have said; what follows is still more wonderful. Ishmael
under Abraham, Esau under Isaac, and those, who resembled
Ishmael and Esau under Israel, rebelled. — 'PtSixxa, Rebecca)
viz., larh, is, i.e. occurs in this place. She, the mother, and
presently after Isaac the father, are named. — «g ^,? iy one^
Isaac was now separated from Ishmael, and yet under Isaac
himself, in whom Abraham's seed is called, Esai/also is separated
from Jacob. Ishmael and Isaac were born not of the same
mother, nor at the same time,— and Ishmael was the son too of a
bondmaid, Isaac of a free woman. Jacob and Esau were born
both of the same mother, and she a free woman, and at the same
time. — Koirrtv) so LXX. for rose* ; it often occurs, e.g. Lev. xviii.
20, oi <3w<j£/j xo!rr,v ff<rspfj,aro;, said of the man, which is opposed to
the phrase 'iyjiv xo!rr,v, of the woman in this passage.

11. MfiVM yiwrjevruv, ichen they were not yet born) Carnal
descent profiteth nothing, John i. 13.— wti vpaZdvTw, and when
they had done nothing) This is added, because some one might
think as to Ishmael, that he was driven out, not so much be
cause he was the son of a bondmaid, as because he was a mocker ;
although this slave-like scurrility afterwards shows itself in [lays
hold of] the son of the bondmaid, so that he [pnvo, and x«xo£ij>.oc
rot pny] laughs and mocks at Isaac, whom he envies and insults.
— xar sxXoyr,,) The purpose, which is quite free, has its reason
founded on election alone ; comp. xara ch. xvi. 25 ; Tit. i. 9. It
might be said, in Latin, propositum Dei electivum, the elective pur
pose of God. — n'tvy, might stand [remain]) incapable of being set
aside. It is presupposed that the vp6diei\,, the purpose, is prior
to the, might stand. — oi»x «g tpyuv, not of works) not even of works
foreseen. Observe, it is not faith, which is opposed to election,
but works. — h. ™D xaXovvrot, of Him that calif th) even Him, who

128 ROMANS IX. 12-14.

called Jacob to be the superior, Esau to be the servant : comp.
ver. 25.

12. AirJj, to her) It was often foretold to mothers before con
ception or birth, what would happen to their sons. — on 6 — cXda-
ooi//) Gen. xxv. 23, LXX., -x.a.1 I — eXdsffovi. — 6 fj,tii?uv) the elder, who,
it might be reasonably thought, should command, as the younger
should obey. — douXtvasi, shall serve) and yet not so for ever, Gen.
xxvii. 40.

13. Kad&f, as) The word spoken by Malachi, at a period so
long subsequent, agrees with that spoken in Genesis. — rbv 'la/cw/3

x.r.X.) Mai. l. 2, LXX., ^yacTjo'a rov 'laxw/3 x.r.X. — r)yd-~riou,
/ have loved — / have hated) The reference is not to the
spiritual state of each of the two brothers : but the external con
dition of Jacob and Esau, in like manner as the corporeal birth
of Isaac is a type of spiritual things, ver. 9. All Israelites are
not saved, and all Edomites are not damned. But Paul inti
mates, that as there was a difference between the sons of Abra
ham and Isaac, so there was a difference among the posterity of
Israel. So far has he demonstrated what he purposed ; he in
the next place introduces an objection, and refutes it ; fiiaeiv
properly signifies to hate, nay, to hate greatly. See Mai. i. 4, at
the end.

14. T/ o5i/, what then ?) Can we then on this ground be accused
of charging God with unrighteousness and iniquity by this as
sertion ? By no means ; for what we assert is the irrefragable
assertion of God ; see the following verse. — M^ y'svoiro, God for
bid) The Jews thought, that they could by no means be rejected
by God ; that the Gentiles could by no means be received. As
therefore an honest man acts even with greater severity [a-Toro/i/^]
towards those who are harshly and spitefully importunate, than
he really feels (that he may defend his own rights, and those of
his patron, and may not at an unseasonable time betray and cast
away his character for liberality) so Paul defends the power and
justice of God against the Israelites, who trusted to their mere
name and their own merits ; and on this subject, he sometimes
uses those appropriate phrases, to which he seems to have been
accustomed in former times in the school of the Pharisees. This
is his language : JVo man can prescribe anything to the T^ord God,
nor demand and someiehat insolently extort anything from Him as

ROMANS IX. 15. 129

a debt, nor can he interdict Him in anything [which He pleases
to do] or require a reason, why He shows Himself kind also to
others [as well as to himself]. Therefore Paul somewhat
abruptly cheeks by a rather severe answer the peevish and spite
ful objectors. Luke xix. 22, 23, is a similar case. For no man
is allowed to deal with God as if by virtue of a bond of agree
ment, [as if he were His creditor], but even if there were such
a bond, God even deals more strictly with man [i.e. with a man
of such a hireling spirit] ; let the parable, Matt. xx. 13—15, which
is quite parallel, be compared : / do thee no wrong, etc. There
is therefore one meaning of Paul's language, by which he gives
an answer to those who contend for good works : another, of a
milder description, in behalf of believers, lies hid under the veil
of the words. In the Sacred Scriptures too, especially when we
have come from the thesis [the proposition] to the hypothesis
[that on which the proposition rests], the manners, ra ^TJ, as well
as the reasonings, oi Xoyo/, ought to be considered ; and yet there
can be no commentary so plain, which he, who contends for
justification by good works, may more easily understand than
the text of Paul.

15. T<n> yap Musr,, far to Afoses) Many are of opinion, that the
objection extends from this verse to ver. 18 ; in which view the
for, is used, as in ch. iii. 7, and thus thou wilt say then, ver. 19,
concludes the objection, which was begun at ver. 14. And
indeed by this introduction of a person speaking there would be
a fitting expression of that avTa-rroxpiais (rejoinder of the opponent),
which is censured at ver. 20, and is subsequently refuted by
taking up the words themselves or their synonyms. In the
meantime Paul so expresses himself, as to make 6 dvra'roxpivo^ivos,
the objector whilst replying at the same time answer himself ;
and therefore the words in this verse may be also taken, without
injury to the sense, as spoken in the person of the apostle, as we
shall now endeavour to show. Moses, Exod. xxxiii., had prayed
for himself and the people by }n, the grace of the Lord, ver. 1 2,
13, 16, 17, and had concluded with, show me thy glory. The
Lord answered : / will make all My goodness pass in the presence
of thy face, and I will proclaim the name of the Lord before thy
face. DrnK T^fcrns Tiomi jnx ntwriK Turn, And will be gracious,
to whom I will be gracious, and will shoic mercy, to whom J will show

VOL. III. I

130 ROMANS IX. 15.

mercy, ver. 19. The Lord did not disclose even to Moses without
some time intervening, to whom He would show grace and mercy,
although the question was respecting Moses and the people of
Israel alone, not respecting the Gentiles. To this Moses, then,
not merely to others by Moses (Mw<r?j, says Paul, as presently
after, r& 3>apau) the Lord spoke thus : By My proclamation, and
by My most abundant working, subsequently, I will designate
[mark out] him, as the object of grace and mercy, whosoever he be,
whom 1 make the object of grace and mercy. By these words He
intimated, that He would make proclamation [would reveal His
own character] as regards grace arid mercy ; and He shortly
after accordingly made proclamation, Ex. xxxiv. 5, fum Dim
[OIKTIPJYinN xal EAEHMHN X.T.A. sis ^/X/aSag], merciful and
gracious, etc., to thousands ; and added [xa/ rbv tvo^ov ou xaQapu?,
i<xayuv apaprlas varipuv, x.r.X.], and He will not clear the guilty,
etc. Therefore according to the subsequent proclamation itself,
the following meaning of the previous promise comes clearly out :
/ will show thee the most abundant grace, even to that degree that
thou mayest see concerning Me [see centred in Me] all whatsoever
thou dost both desire and canst receive [comprehend] in order that
thou mayest furthermore understand, that it is [all of] grace ; and
for this reason inasmuch as I have once for all embraced thee in
grace, which thou acknowledgest to be grace ; and as to the rest of
the people, I will show them the most abundant mercy, in not visit
ing them with immediate destruction for their idolatry, that they
may further understand it to be mercy ; and for this reason inas
much as I have once for all embraced them in mercy, which thou
in their behalf acknowledgest to be mercy. The LXX. Int. and
Paul have expressed the meaning of this sentence by the differ
ence between the present and future tense : Jx^trw Sv av IAEW, xai
oixriipqgu ov av oixrtipv, I will have mercy on whom I have mercy,
and I will have compassion on whom I have compassion. And
there is the figure Ploce [see Appen.], which nearly signifies the
same as below, ch. xiii. 7, and here it expresses the liberty of the
Agent, of whom the apostle is speaking, as in Ex. xvi. 23.
Moreover, each of the two verbs, placed in the two clauses [i.e.
repeated twice], contains the emphasis in the former clause ; [i.e.
the emphasis is on the verb in each of the two clauses on its first
mention, not on it when repeated ; I will have mercy, on whom I

ROMANS IX. 16, 17. 131

have mercy, etc.] : although generally in other passages the
emphasis is on the verb in the latter clause [i.e. on its repetition]
Gen. xxvii. 33, xliii. 14 ; 2 Kings vii. 4. That the acknow
ledgment of grace and mercy, on the part of Moses, and the true
Israelites, is entwined together, is evident from this, that Paul,
ver. 16, speaks, on the opposite side, of the man that willeth and
that runneth, to whom grace is not grace, and mercy is not mercy.
iC'X DK ov &v is put twice, and intimates in the former passage
that Moses (to whom the word jn, grace, is repeated in reply,
taken from his own very prayers from Ex. xxxiii. ver. 13 : where
there occurs the same Ploce), and that in the latter passage, the
others, were fis %i},ia.&ag among the thousands [as to whom God
said of Himself, keeping mercy for thousands], to whom sinners,
their children, grandchildren, etc., are opposed, Ex. xxxiv. 7.
And thus, this testimony is extremely well fitted to prove, that
there is no unrighteousness with God. This sentiment is mani
fest to believers. But in regard to those, who maintain the effi
cacy of good works, it sounds too abrupt : the reason why God
should be merciful, is none other than His own mercy, for no
other is mentioned in the writings of Moses, concerning Moses
and Israel. / will have mercy, i.e. no one can extort anything by
force ; all things are in My hand, under My authority, and depend
ent on My will, if I act otherwise, no one can charge Me with in
justice. This answer is sufficient to give to the defender of good
works ; and if any farther answer is given to him, it is super
fluous.

16. *Apa ouv, therefore) so also ver. 18. The inference of Paul
here is not drawn from the particle ov av, whomsoever, but from
the words s\tu and oixriipu, I have mercy, and I have compassion.
— ov roD) not of the man that willeth, nor of him that runneth,
supply it is, the business, or, will, course [the race is not of him
that runneth, etc.] ; not that it is in vain to will rightly, and,
what is of greater importance, to run, or strive rightly, 1 Cor<
ix. 26; Phil. iii. 14: but because to will and to run produce none
of the things aimed at by those, who trust to their works. The
human will is opposed to divine grace, and the course [the run]
of human conduct to divine operation. — Comp. ver. 30, 31.

17. Atyii) saith, i.e. exhibits God speaking in this manner,
comp. ch. x. 20, saith. — yap, for) He proves, that it is of Him

132 ROMANS IX. 18.

who shows mercy, even God. — ro5 <&«paw, to the Pharaoh) who
lived in the time of Moses. — or/ g/'c avrb roDro f^-yupa, M, o-rcog
evStt':~u/j,ui Jv ffoi rw dvmplv pou x.r.X.) Even for this same purpose
have I raised thee up that I might show my power in thee. The
LXX, Ex. ix. 16, xui svsxiv rourou Sisrripridris sug TOV vuv, iva Mti%Uf*tu
iv ffoi rrjv fff^v pov x.r.X. For this cause, thou hast been preserved
until now, that I might show my power, etc. — i^/upd as) TTnoyn
LXX. Int. 8ifrr,p?idris (as Exod. xxi. 21, "JOJJ» cW/3/ouv, to pass one's
life}, but Paul according to his custom says more significantly,
i&yiipd as : but it should be carefully observed, that by s^fytipu
here the meaning of the word D'pn is not expressed, as it is used
in Zech. xi. 16, but T»yn, which in all cases presupposes the
subject previously produced. See the difference of these two
Hebrew verbs in 1 Kings xv. 4. The meaning then is this : I
have raised thee up to be a king very powerful (in whom I might
show My power) and illustrious (by means of whom [owing to
whom] My name might be proclaimed throughout all the earth).
Therefore this e%iytpei£, raising up, includes the diarr,p£tv, preserv
ing, as the LXX. render it, using the milder term : and also in
cludes the eveyxiTv, which in ver. 22, is introduced from this very
passage of Moses. The predecessor [the former Pharaoh] had
previously begun rather to oppress Israel ; Exod. ii. 23 : nor yet
did the successor repent. The Ordo Temporum, p. 161 [Ed. II.
142], determines his reign to have been very short, and therefore
his whole administration was an experiencing of the Divine power.
It must be added, that this was told to Pharaoh not at first, but
after he had been frequently guilty of excessive obstinacy, and
it was not even then intended to discourage him from acknow
ledging Jehovah and from letting the people go, but to bring
about his reformation. — duva/juv, power) by which Pharaoh with
all his forces was drowned. — S/ayysXjj, might be declared) This
is being done even to the present day.

18. "Ov 6'sXti) whom He will. Moreover, as regards the ques
tion, to whom God wills to show mercy, and whom He wills to
harden ; Paul shows that in other passages. — fati?, has mercy)
as for example on Moses. — axhripuvei, hardens) as He did Pharaoh.
He uses, hardens, for, has not mercy, by metonymy of [substitut
ing, for the antecedent,] the consequent, although not to have
mercy has a somewhat harsher meaning : so, is sanctified, for,

ROMANS IX. 19-21. 133

is not unclean, 1 Cor. vii. 14; and, you rescued from, [ep
instead of you did not deliver up. Jos. xxii. 31.

19. "En, as yet) even still. This particle well expresses the
peevish outcry. To the objection here put, Paul answers in two
ways. I. The power of God over men is greater than the power
of the potter over the clay, ver. 20, 21. Then II. He answers
more mildly: God has not exercised His power, not even over
the vessels of wrath, ver. 22. — at/roD, His) It is put for, of God,
and expresses the feeling, by which objectors of this description
show their aversion from God.

20.1 '\v6puKt) Oman} weak, ignorant of righteousness [i.e. the
true way of justification]. — w spt?, x.r.X.) Isa. xxix. 16. Ol%
\i xtpa,{j,'scij<; "koyiad^GtGdt ; ^ epefrb T\a,f/*a ru vXaffavr/ avrb,
fit tf^affac. The same prophet, ch. xlv. 9, pri eptTo •xrfr.\>$ rti
r'i Touts, Sri ovx. ipyafy, ovdt «%*'C ^slpa;. ^r\ arroKgiGrifcrai TO
KP 6? rbv -rXatfavra auro; Shall ye not be reckoned as the potter's
clay ? Shall the thing formed say to Him that formed it, Thou
hast not formed me ? Is. xlv. 9, Shall the clay say to the potter,
what art thou doing, that thou dost not work, thou hast no hands ?
Shall the thing formed answer Him that formed it ? — (Vers. LXX.)

21. "H) particle of interrogation [an?]. — s^ovffiav, power) con
strued with, over the clay. The potter does not make the
clay but digs it out ; God makes man, therefore He has
greater power [over man], than the potter [over the clay].
But absolute power and liberty do not imply, that the will
and decree are absolute. If God had left the whole human
race under the power of sin and death, He would not have
done unjustly, but He did not exercise that right. [Man is
struck with the vivid exhibition of Divine power, so that he ever
after unlearns all the outrageous (unreasonable) suspicions of his
thoughts, against the justice [righteousness] of God, Matt. xx. 15;
Ex. xx. 20 ; Job xlii. 2, 6. — V. g.]. — pvpdfi.aros') lump, which has
been prepared from clay and softened by steeping, and has its

1 Mfvovv/i, but truly) This answer savours of a severe and somewhat
vehement nature. Men of fierce dispositions must certainly be restrained ;
but the sweetest foundation of the whole argument is subsequently disclosed
to them that are called, ver. 24. In this discussion, he who merely cuts off
a portion of it from the rest, must be perplexed and stick at trifles : but he
proceeds easily, who thoroughly weighs the whole connection of chapters ix.,
x., xi.— V. g.

134 ROMANS IX. 22.

parts now more homogeneous. — E/'J ariplav, to dishonour) Paul
speaks circumspectly, he does not yet say, to wrath : vessel must
be construed with these words [To make one, a vessel unto
honour, etc.]

22. El Bs, but if) This particle has this as its apodosis to be
supplied at the end of ver. 23 from ver. 20 : God has much
greater cause to complain concerning man, and man has less
cause to expostulate with God [than the potter concerning the
clay, and the clay with the potter]. Comp. Icb, John vi. 62,
where also the apodosis is to be supplied. It is a question, but
one implied, not expressed, with an ellipsis, What reply hast thou to
make [if God willing to show, etc., endured, etc.]. — d'eXuv, willing)
Corresponds to the, His will, ver. 19, and to, He will, ver. 18.
Paul speaks xar avdguvov, [" after the manner of man :" or, taking
advantage of his opponent's unavoidable admission] in the words of
his opponent; and so si signifies whereas, [since, as you must grant].
At the same time, we must observe that what he says of the vessels
of wrath is more scanty, and of the vessels of mercy more copious;
willing to show, he says, not, [willing, putting forth His will]
that he might show, comp. next verse [where in the case of the
vessels of mercy, he says, iva yvuglffp, though here ver. 22 in the
case of the vessels of wrath, he says, •yvupisai], and Eph. ii. 7. —
svdii^affdai — rb dumrov avrou, to show His power) These words are
repeated from ver. 17. — rr^v opyriv, wrath) He does not say, the
riches of his wrath ; comp. ver. 23. — TO duvarbv) This signifies,
what He can do (potentiam 'might') not what He may do
(potestatem ( right' [Jgouff/a]). — ^Eyxsv, endured) as He endured
Pharaoh. — Jv 7ro>.X»jf f^axpodu^icc, with much long -suffering)
viz: in order that it might allure the wicked [the repro
bate] from their state of alienation from Him to repentance,
ch. ii. 4 ; 2 Pet. iii. 9. God endures many bad men, in the
enjoyment of great and long continued good fortune in this
life, when He might at the very first have consigned them
to death. The gate of mercy and grace is still open to
them. This long-suffering, humanly speaking, precedes His
" will to show His wrath," nor does it merely follow it.
His enduring is not wont to be exercised until He is about
to show His wratli] : wherefore %viyx.iv should be translated,
had endured [previous to His will to show His wrath.] By

ROMANS IX. 23. 24. 135

this very circumstance the question, who hath resisted1? ver.
19, is most powerfully refuted. — dpyrif) of wrath, which is not
indeed without cause, but presupposes sins ; he does not say, of
disgrace, nor unto wrath, but of wrath, [i.e. the fault is in them
selves^] — xarripTiffpiva, fitted) It denotes the disposition [fitness]
internal and full, but now no longer free [no longer now liable
to change], not the destination ; he does not say, which He
Kpoxarripnet, previously fitted, although he says in the next verse,
which he prepared, comp. ver. 19, ch. xi. 22, note ; Matt. xxv.
34, with ver. 41, and Acts xiii. 46, with ver. 48. This is dis
tinct from the efficient cause ; what is said merely refers to the
state in which God finds the reprobate, when He brings upon
them His wrath. — els avufaiav, to destruction) The antithesis is,
ver. 2,3, unto glory.

23. "iva, that) Denotes more distinctly the end and aim, with
out excluding means. — yvup'usy, might make known) This verb is
applied to things not formerly known ; it is therefore put both
here and in the preceding verse, but ev8iixvus6on, to show, is only
used in verse 22 concerning wrath ; of which even the Gentiles
have some knowledge. — ivl, upon) The sentence is thus quite
consistent. But if God that He might make known the riches
of His glory, supply, did this, or, in other words, made known
the riches [of His glory] on the vessels of mercy ; respecting the
apodosis, see the beginning of the note, ver. 22. — r»jf 86^5) of
His glory : of His goodness, grace, mercy, wisdom, omnipotence,
Eph. i. 6. — fXtouf) of mercy, ver. 15, 16, 18, 25, which presup
poses the former misery of those, styled vessels. — *porlroipa.stv,
previously prepared) antecedently to works, ver. 11, by the
arrangement of all the external and internal circumstances,
which he, who is called, finds tending to his salvation, at the first
moment of his call. This is implied by the preposition in T^OJJT-O/-
pagfv. So a vessel unto honour, prepared, 2 Tim. ii. 21.

24. o5$ xai, whom also) xai, also, in chap. viii. 30, Cluverus :
whom (having been previously prepared for glory) He hath also
called. — txdXtffiv, called) in some respects an antithesis to, He
endured, ver. 22. Again, / will call, occurs in the next verse. —
^5», us) This gnome1 leads Paul to come to the proposition

1 ' Noema,' a gnome or religious and moral sentiment appertaining to
human life and action. — See Appendix.

136 ROMANS IX. 25-27.

respecting grace, which is laid open to Jews and Gentiles ; and
lie proceeds to refute the Jewish Particularism, and to defend
the universality of grace. — o-i povov e%, not only from) The believ
ing Jew is not called on the very ground that he is a Jew, but
he is called from the Jews. This is the root of the wrord sxxXrjffia.
[The epistle to the Ephesians most especially corresponds to this
ivhole section, as well as to the exhortation, chapters xiv. xv.,
deduced from it. — V. g.] — !£ 'lovdaiuv, from the Jews) He treats
of this at ver. 27. — fi£ efouv, from the Gentiles) He treats of this,
ver. 25, etc.

25. Asyti, saith) God. Paul asserted the prior right of God
in calling the Gentiles, and their actual calling, and now at last
that the event is shown, he brings in one testimony from the
Old Testament, and ch. xv. 9, etc., a number more in succession,
by a method worthy of notice. The predictions, though nume
rous and quite clear from their fulfilment, yet in the first in
stance do not easily obtain belief. The strength of the following
quotation is not in the verb xaXsau / will call \name~\, but in the
other part of the expression : sxdXtatv, He called, is used as in
viii. 30. Nevertheless naming immediately accompanies calling,
and in a manner precedes it. — xa'hsau rbv o-j Xaoi/ pav, Xaov ^ou. xal
rriv ovx fiyairrifAsvriv, ^yaTjj/^sv^v) / ivill call them my people, who
were not my people, and her beloved who was not beloved, Hos. ii.
25. The LXX. have, And I will have mercy on her, on whom I
have not had mercy, and I will say to them ivho are not my people,
thou art my people. — \xa,i !Xe^<r&j r^v olx rjXsrjfAsvqv. xai Jpw rti ov Xaw
/MV, Xaog ,aou e7 <ry.] — jjycwnj^svTji/ loved) as one betrothed, as a
bride.

26. xai — SKS? KXrjd^ffovra.! — ^wvrog) Hos. ii. 1, LXX. xa/ — xX?j^-
ffovrat xat auro/ — ^uvrog. — IXE?) there : So it is not necessary for
them to change their country and betake themselves to Judaea,
comp. Zeph. ii. 11.

27. Kpdfyi) crieth. See Isa. x. 22, where the accents also may
be compared. Israel utters an opposing reclamation [cms against]-.
Isaiah with a still louder exclamation [cry] declares, a remnant
shall be saved. — wrtp) for Israel, Fr. en faveur, in behalf of. —
lav fj o apibuhc, ruv V'IMV 'itya^A — xaraXf/^/ia — vroiqffii K.vpio$ eiri rr^
y5j;) Isa. X. 22, 23, LXX., xai eav ysvyrai 6 Xaos'lffpa^A — xara>.£//^,w.a

sv rip oixou/Aivy oX»j. In the last clause Sym-

ROMANS IX. 28-30. 137

machus and Theodotion have ev psey vdffrjg r^ y5j?. The word
apifa&s Paul introduced from Hos. ii. 1 [i. 10]. If Israel shall
have been [or have been~] as numerous as the sand, a remnant [only]
shall be saved, namely, from the misery of the Babylonish cap
tivity and from spiritual misery. That a remnant should re
main in the multitude of the remnant [i.e. in a case where the
body from which the remnant is taken is a multitude] is less
wonderful. The Many are hardened; but the seed implies a
small number, ver. 29, note. When the rebellion of Israel
reaches its height, at that point salvation begins.

28. Aoyon) a thing heard, and therefore spoken, Isa. xxviii.
22. — ffwreXuv xai ffwri/trcav) supply, as is often necessary in He
brew, the word is, comp. Acts xxiv. 5; 2 Pet. i. 17 ; Heb.
nvirui H73 and jmn p^a. The Lord awrtXi?, will consummate His
Xoyov word [decree] concerning Israel, in respect to the appointed
[fixed] punishment (so that it becomes rfa, consummated, com
pleted) ; and at the same time auvrs^vsi Xoyov, cuts short His word,
in respect to the termination [will make a speedy termination]
of the punishment (so that nyiru becomes n^>3, this decree be
comes consummated). The word Lord is to be supplied from
the following clause ; and the word awrsXuv may be taken either
as the subject, or rather, since the article is wanting, as a part of
the predicate [the Lord is about to consummate, etc.] — iv

njro Bjms?. Is. x. 22.

29. E/' fj,ri — ufioi(i>6r}fttv) Is. i. 9, LXX., xai tl (j,r\

•rpofiprjxiv, said before) Before the event, or before the prophecy
quoted at ver. 28. — gafiaud) In 1 Samuel and in Isaiah, gajSauO
is put for the Heb. word nsaif ; in all the other books it is
translated Tavroxpdrup, Ruler over all. From this circumstance
there is strong ground for conjecturing, that one or perhaps
several persons were employed to translate those two books, and
that different persons translated the rest. And in the same first
book of Sam. Scripture begins to give this title to God, although
others had been formerly used as it were in its place. — Exod.
xxxiv. 23. — (fvsp/Aa., a seed) There is denoted 1) a small number
at the present time, 2) the propagation of a multitude after
deliverance from captivity. — ug 2d5o/ia, as Sodom) where not a
single citizen escaped ; no seed was left.

30. Ti, what) He returns from the digression, which he had

138 ROMANS IX. 31-33.

commenced at the middle of ver. 24, and takes in summarily
the whole subject, ver. 30-32. There is a mitigation of the
severity of the discussion continued from ver. 6 to ver. 23 ; but
it will only be comprehended by him, who is acquainted with the
way of faith. In short, by this tone of feeling the foregoing
remarks are judged of. — xariXafii) have attained [Luke xiii. 29,
24.] — viffrtug, by faith), ver. 33, at its close.

31. NO'/AOV dixatoffuvqs e/g vo/uuov &ixaio<fvvri$, the law of righteousness
to the law of righteousness) He did not use the word latv, in the
preceding verse, concerning the Gentiles ; but now uses it in
speaking of the Jews ; and there is a ploce or repetition of the
words in a different sense ; concerning legal and also concerning
evangelical righteousness. While Israel is following the one
law, he does not attain to the other. The apostle appropriately
uses the expression, the law of righteousness, for, the righteousness
of the law. The Jews rather looked to the law, than to
righteousness : CO/ACS, doctrine, min. — ovx Splbit) did not attain.

32. "On because) viz. they sought after it [followed after it]. —
ovx — «XX' us) The Basle Lexicon says : us in comparing things
dissimilar is doubled, and the one us is elegantly understood in the
former member, and us is only joined to [expressed in] the latter
part. Examples are there subjoined from Aristotle ; we may
compare John vii. 10 ; 2 Cor. xi. 17 ; likewise Acts xxviii. 19 ;
Philem. v. 14 ; Phil. ii. 12.

33. l'3oi) riQrtfj,! sv ffiuv "kidov irpoffx6{&{J,aros, xai <rerpav ffxav8a\ou'
xai iras o Kiertvuv li: avru ov xaraiff^uvdrigsrai) LXX., Is. xxviii. 16,
idou eyu !/i/3ocAw sis ra 0ifj,s\ia tiuv X/$ov iroXvrtXrj, exXsxrbv, axpoyu-
viaiov, tvrifAov 115 rot. &i/j,i\iot, avruv, xai o triffrsvuv lit aura) oD xaraia-
%vv6y, Is. viii. 14. xai ov% us hidou irpoffx6fj,/j,an ffvvavTqffzffde, ouSe
us v'trpas irru>/j,an. Such a one will not be made ashamed, and
so will obtain glory ; comp. ch. v. 2, 5. This denotes eternal
life, Is. xlv. 17.

ROMANS X. 1-4. 139

CHAPTER X.

1. 'A&Xpo/, brethren} Now that he has got over, so to speak,
the severity of the preceding discussion, he kindly addresses
them as brethren. — (j-iv, indeed) dt usually follows this particle,
but &, ver. 2, is absorbed in dXXd, but. — tudoxia, well-wishing,
desire) I would most gladly hear of the salvation of Israel. —
Sews, prayer) Paul would not have prayed, if they had been
utterly reprobates [cast away.]

2. lzij\w 0eoD, a zeal of God) Acts xxii. 3, note. Zeal of God,
if it is not against Christ, is good. — ou xar eV/yuwff/v, not accord
ing to knowledge) An example of Litotes [expressing in less
strong terms a strong truth] i.e. with great blindness ; it agrees
with the word, ignorant, in the next verse. Flacius says : The
Jews had and now have a zeal without knowledge ; we on the con
trary, alas! to our shame, have knowledge without zeal. Zealand,
ignorance are referred to at ver. 19.

3. ZrjroiJvTig, seeking^ by all means. — o-l% v-rtrd'y^ffav, have not
been subject) and have not obeyed," (i/T^xouffav) ver. 16. 'Tcroray^,
submits itself to the Divine will, r& dl'knv, the will of GOD.

4. TsXo;, the end) bestowing righteousness and life, which the
law points out, but cannot give. TtXoj, the end, and

the fulfilment, are synonymous; comp. 1 Tim. i. 5, with
xiii. 10, therefore comp. with this passage .Matt. v. 17. The law
presses upon a man, till he flies to Christ ; then even the law
itself says, thou hast found-a refuge. I cease to persecute thee,
thou art wise, thou art safe. — Xpiarbg, Christ) the subject is, the
end of the law. [Not as Engl. Vers. " Christ is the end of the
law"]. The predicate is, Christ (viz. &v, who is) in [every one
that believeth ; not as Engl. Vers., " the end of the law to every
one"] etc. [ver. 6, 7, 9.] — ^avn r<fi xierwwn, in every one that
believeth) The words, in the believer, are treated at ver. 5, etc. :
and the words, every one, at ver. 11, etc. -ran-/, in every one,
namely, of the Jews and Gentiles. The ix. chap, must not be

' l"«o, /or.) Therefore even in those, who are not in a state of grace,
something at least may be found which may induce those, who rejoice in the
Divine favour, to intercede for them. — V. g.

140 ROMANS X. 5, 6.

shut within narrower limits than Paul permits in this x. chap.,
which is more cheerful and more expanded ; and in it the word
all occupies a very prominent place, ver. 1 1, etc.

5. !>«££/, writes of), [thus exhibiting the truth that] " the
letter killeth." It is antithetic to ver. 6, 8 : [the righteousness
by faith] speaks, with the living voice [not writes, as Moses].
There is also another similar antithesis : Moses in the concrete ;
the righteousness which is of faith in the abstract. — on 6 voiqffac,
x.r.X.) Lev. xviii. 5, LXX.jTo/Tjcrsrg ai/ra a KoiyGag, x.r.X.

6. *H Ix Kisrfws dixaioavvri, the righteousness which is of faith)
A very sweet Metonymy, i.e. a man seeking righteousness by
faith. — \syei, speaks) with himself. — w tlifyg, say not) for he,
who says so, does not find in the law what he seeks ; and he
does not seek, what he might find in the Gospel : viz. righteous
ness and salvation, which are in Christ and are ready for
believers in the Gospel. And yet, whoever only hears and
heeds that from Moses, The man that doeth shall live, considers
it necessary, thus to say [who shall ascend into heaven, etc.] —
zapdia, in the heart) The mouth [ver. 9] is also attributed to
faith ; for faith speaks ; but unbelief generally mutters. — rig,
x.r.X.) Deut. XXX. 11-14, LXX., ori IcroX^ avrq, rjv s-yu Ji/rlXXo/ta/
Ooi ffrtl'j,spov ov% v-xspoyxog £o~nv, o\i$i {Actxpav aero 6ov ssriv. GVX Iv r&

GJ stfn, Xiyuv rig dvafSr/ffsrai fiftuv tig rov ovpavbv, xai
aurqv ; Kai axovffavrtg alirr^v woiqffo/Atv. OU^E Ktpav rrtg
igrt, heyur rig diaTtpdfftrai y^w tig ro <jripav rqg @a\daffqg xai

tv. x.a! dxovffavrtg aurqv <ffoif)(to[j,tv. iyyvg ffou sffri ro
: Iv ffro/^art oo'j xai sv rr\ xapdicc aov, xai Iv raTg %tf6i ffou, voisiv
" For this commandment wrhich I command thee this
day is not overwhelmingly great ; nor is it far from thee ; it is
not in heaven, that thou shouldst say, who amongst us shall go
up to heaven and obtain it for us, that we may hear it and do
it ? nor is it across the sea, that thou shouldst say, who shall
cross the sea and bring it to us, that we may hear it and
do it ? The word is very near to thee, in thy mouth and in
thy heart and in thy hands to do it." This paraphrase, so to
speak, very sweetly alludes to this passage, without expressly
quoting it. Moses speaks of heaven, as well as Paul, but the
former afterwards says, across the sea, instead of which Paul
most dexterously turns his discourse to the abyss, that he may

ROMANS X. 7. 141

on the contrary [in antithesis to their question as to the abyss]
make mention of the resurrection of Christ from the dead. The
abyss is a huge cavity in the terraqueous globe, at once under
the sea and the land. Compare, as to many things connected
with this subject, Job xxviii. 14, 22 ; Phil. ii. 10, note. — ri;
avafSrigsra.! ; who shall ascend ?) He, who thus speaks, shows his
willingness, but declares his inability to ascend and descend, so

O •<

as to fetch righteousness and salvation from afar. — ro\jr l<sru that

O *

is) Their perverseness is reproved, who say, Who shall ascend
into heaven ? for they speak just as if the word concerning the
Lord of heaven were not at hand, whom the mouth of the
believer confesses to be Lord, ver. 9, and they who wish to
bring salvation down from heaven, wish to bring Christ (as
being the One, without whom there is no salvation) down from
heaven, whence He has already descended : but as the latter
cannot take place, so neither can the former. The words, That
is, in the present is thrice used, with great force.

7. ToSr tan), that is. That is construed with to say, as sub
stantive and adjective. Moreover, they are again reproved for
perverseness, who say, who shall descend into the deep ? for they
speak just as if the word concerning the resurrection of Christ
from the dead were not nigh at hand, and the heart of the
believer acknowledges, that He has risen, in the same ver. 9 :
and they who wish to fetch salvation from the depths of the
earth, wish to bring Christ (since there is no salvation without
Him) from the deep, which He left once for all at His resurrec
tion ; but as the latter cannot happen, so neither can the former.
Therefore the believer, so far as this is concerned, regards not
either heaven or the deep, since he has the thing which he desires,
as near to him, as he is to himself. But unbelief is always
fluctuating ; it is always wishing, and knows not what it wishes ;
it is always seeking, and finds nothing. Hence it looks down
at the deep with giddiness, nor can it look up to the heaven
with joy. — XptdTbv, Christ) The unbeliever does not fetch Christ
in His own name, that is in the name of Christ [in His peculiar
attributes as anointed Saviour] cither from heaven or from the
deep : but the righteousness by faith, speaking here, suggests to
the ignorant unbeliever to call upon the name of Christ, as
much as to say, that which thou art seeking, O unbeliever [O

142 ROMANS X. 8-10.

unbelief], whilst thou art moving heaven and the deep, and art
taking refuge in heaven or the deep, (as we find in Virgil, / will
move hell1 [Acheronta movebo], know that it can neither be
thought of by me, nor be found by thee, without [outside of J
Christ, ver. 4. The expression is hypothetical. That, which
cannot be done, — to fetch righteousness from afar [opposed to,
is nigh thee], from heaven or out of the deep ; Paul sets this
aside : and so leaves one only refuge, the word of Christ, which
is very near,

8. 'AXX/i, but) The particle here either has an augmentative
[tirirariKriv : See Append, on Epitasis] meaning as in Matt. xi.
8, 9, or falls upon 5771)5, nigh thee. — £77^, nigh) We ought not
to seek Christ at a distance, but within us. For while faith is
beginning to believe, Christ dwells in the heart. This seeking
for Christ [at a distance, instead of within one's own heart] is
found not only in those who are merely beginning, but even in
those who are making progress in faith, Song of Sol. iii. 1 ; Ps.
cv. 3, 4. For he is here speaking, as if the righteousness of
faith were itself conversing with itself. — iv r& ero^ari gov xai iv
Ty xapdiq gov) so it is in the Hebrew, but the LXX. add xai tv ra?$
%tpai aov ro\iT tan) The word, that is, the word of faith is nigh
thee.

9. Edv) if only — l^oKoy^erig, thou shalt confess) Confession
in itself does not save ; otherwise infants would not be saved :
but only in as far as it includes faith. — Kupiov, the Lord) The
summary of faith and salvation is found in this appellation. He
who confesses that Jesus is Lord, does not now any longer [now
for the first time ceases to] endeavour to bring Him down from
heaven. — tfyeipfv ix vsxpuv, hath raised Him from the dead) The
special object of faith. He who believes the resurrection of
Jesus does not now any longer endeavour to bring Him from
the dead, ver. 7.

10. Kap&iq, with the heart) From the mentioning of the l heart'
and 'mouth' by Moses [in Deut. xxx. 14, quoted here at ver. 8],
the consequence is [here by Paul referred, or] proved in reference
to ( faith,' and ' confession ;' namely, because the ( heart' is the
proper subject of ' faith' and the ' mouth,' of l confession ;' there-

1 Aen. vii. 312.

ROMANS X. 11-15. 143

fore Paul here in this verse begins his sentences, by saying, with
the heart, and with the mouth.

11. Afyn, saith) ix. 33, note.1

12. Ou yap san biaaro^, for there is no difference) ch. iii. 22.
Here the words first to the Jews, are not added, as at the begin
ning, ch. i. 16. — 6 yap avros, for the same) ch. iii. 29, 30. —
Kvpio;, Lord), ver. 9. — TAourii/) rich and liberal, whom no mul
titude of believers, how great soever it may be, can exhaust ;
who never finds it necessary to deal more sparingly.

13. 115; o$ av, whosoever, Acts ii. 21, note. This mono
syllable, -ra; (all), more precious than the whole world, set
forth [as a theme] ver. 12, is so repeated, ver. 12 and 13, and
farther confirmed, ver. 14, 15, as not only to signify that who
soever shall call upon the name of the Lord, shall be saved,
but that God wills that He should be called upon by all, for
their salvation.

14. 15. Hug, how) A descending climax ; by which Paul
argues from each higher to the next lower degree, and infers
the necessity of the latter, as also from that necessity [infers]
its very existence. He who wills the end, wills also the means.
God wills that men should call upon Him for their salvation ;
therefore He wills that they should believe ; therefore He wills
that they should hear ; therefore He wills that they should
have preachers. Wherefore He sent preachers. He has done
all that the matter [the object aimed at, viz., man's salvation]
required. His antecedent will is universal and efficacious.

14. Ou OVK r,x.ovffa\/) whom, namely, when speaking in the
Gospel, ver. 15, or offering Himself, thei/ have not heard.

15. Hus bk xypv^ovffiv, but hoio [how then] shall they preach)
viz., oi xqpvffaovTig, those preaching. This word, as well as those
going before, is put in the future tense, in imitation of Joel, in
whose writings this expression, shall call, is found, ver. 13, by
that [manner, which Paul has at times, of] looking from the
Old Testament [standing-point] to the New. — xadug, as) i.e.
messengers [of the good tidings] were not wanting. Isaiah in
spirit saw their eager steps. — ug — fipijvw, rZ>v euayyeXifypevuv ra
dyadd) Is. Hi. 7. LXX cij — dxofjv tiprjvris og ivayytXtfypfvog dyafld.

Ov x.ctT»i<rxwjl)riafTat<, shall not be ashamed) Unrighteousness and de
struction lead to shame : righteousness and salvation to glory. — V. g.

144 ROMANS X. 1G-18.

— upaToi) it is properly said of what is beautiful and pleasant in
nature. — o! vods^, the feet) at a distance, how much more their
countenances [or else mouths, as preachers] close at hand. — TUV
tvayytAifyfAevuv, of them that bring glad tidings) for while they
speak, the Lord Himself speaks, Is. lii. 7, with which comp. ver. 6.

16. 'AXX.', but) Here the fault is at last pointed out. — ou vavng,
not all) An antithesis to every one, whosoever, ver. 11, etc.
The fault lies with men, especially with the Jews : not all, i.e.
almost nobody, comp. the who ? which immediately follows. —
v<rqxouffai>) comp. UTO in umrdyriaav, ver. 3. Those, too, should
and might have obeyed, who have not become obedient. — \tyti)
says, presently after the words quoted from him in ver. 15, [by
Paul]. See John xii. 38, note.

17.1 "Apa, theri) From the complaint of the prophet respecting
the unbelief of his hearers, he infers, that the word of G od and
preaching, the proper source and handle of faith, wrere not
wanting. — eg axoqi) axo^, hearing, and hence [the thing heard]
speech, word, preaching.

18. MJ} o-jx tfxouffav, Have they not heard? [^jj Interrog. implies
a negative answer is expected: so Latin num; you cannot say
they have not heard, can you T\ ) You cannot say, can you, that
the faculty of hearing was wanting in them, since faith comes
only by hearing ? — tig Katav — py/tara avruv) So the LXX., Ps.
xix. 5. In that Psalm, there is a comparison drawn, and the
protasis is accordingly, ver. 2—7, and the apodosis, ver. 8, etc.
Hence we clearly perceive the same reason for the Proclamation
made by the heavens, and the Gospel,2 which penetrates into
all things [So the proclamation of the heavens, " There is no
speech," etc., " where their voice is not heard," etc.] The Com
parison rests mainly on the quotation of the apostle, and offers
no violence to the text. — 6 <p&6yyos, the sound, Ps. xix. 5, 1p.
Aquila had at a former period translated that word xavum, rule.
— Comp. by all means, 2 Cor. x. 13. Every apostle had his
own region and province, as it were, defined, to which his voice
was to come, but a rule only refers to single individuals, a sound
or word extends to the whole earth.

1 ' llftav, [the report] of us) thy ambassadors, he means. — V. g.

2 "The heavens declare the glory of God," etc.: xyipwauv to preach, is
properly to proclaim as a herald. — ED.

ROMANS X. 19-21. 146

19. M)j o-jx, i"/vu 'l<rfa>jA ; Did not Israel know ?) The meaning
is, that Israel could and should have known the righteousness of
God, but did not wish to know it, ver. 3, anjl that is now shown
from Moses and Isaiah. Paul in ch. ix.-xi. frequently calls the
people, Israel, not Jews. — vpurog Mu'-jffr,g, first Moses) Moses,
under whom Israel took the form of a people or nation, has
already at that early time said. — iyu — vfiag — v/j.ag) Deut. xxxii.
21. LXX., x(ji.-/u — avroi/s — a\j7o-ji — o'j*. idvti) This may be ex
pressed in Latin by ne-gente, a not-nation. As the people fol
lowed gods, that were no gods, so God avenges the perfidy of the
people, and took up a people that was no people, a people, who
had not God as their God, a people quite unlike to Israel. So
the term people does not recur ver. 20, [of the Gentiles] but
ver. 21 [of Israel]. — aaw'erifj, foolish) Wisdom makes a people,
Job xii. 2. Therefoi'e a foolish people is not a nation ; [a not-
nation] a people that knows not God is foolish. *U is a middle
term, by which even Israel is denoted [peeov ; applicable to the
people Israel, and the not-people, the Gentiles]. The epithet /Q3
denotes other nations.

20. 'AToro?./Aa) What Moses had merely hinted at, Isaiah
boldly and openly proclaims. — tupsdr,v, I was found) I was
ready at hand for, Isa. Ixv. i., LXX., sptpavrig tytvridw roTg spt ^
fyroijffiv, fjpsdriv •roT'g tpt pri evspuruatv, I icas made manifest to them
that sought Me not, I was found by them ivlio asked not after Me.

21. 'OXr,v, whole) Isa. ibid. ver. 2, LXX., e^ivtraaa rdg %£//>«;
(MV o).r,v rrtv r^spav <rpbg x.r.X., comp. the ivhole day, [all the day
long] ch. viii. 3G, see the remarkable dissertation of J. C.
Pfajfivs, on the continued grace of God. — !£Ec?ra<ra, / extended)
A metonymy [see Appen.] of the antecedent [for the conse
quent]. They permit Me to extend My hands, nor do they come.
Even by this one word alone the doctrine of the double will of
God, viz., a mere good-will [which is towards all men], and a
will of sealing [certain persons as .His elect ; beneplaciti et signi ;
E05ox/a, Luke ii. 14, f/ood ivill ; but e$payi$, sealing as the Lord's
oum, 2 Tim. ii. 19, or else the " voluntas beneplaciti" is God's
effectual good will towards the elect, Eph. i. 5, eu<5ox./a roD deXrj-
paros airoD ; the " voluntas signi," His mere figurative and
ostensible good will, whereby it is said in accommodation to
human modes of thought " God willeth all men to be saved."

VOL. III. K

146 ROMANS XI. 1, 2.

Comp. Calvin Instit. B. iii. c. 20 and c. 24, sect. 17], is shown
to be absurd. — avuSovvra, not believing) with the ' heart.' —
gainsaying) with the l mouth ;' comp. ver. 8, etc

CHAPTER XL

1. MJ? avusard) hath He cast away entirely? So Gideon, ex
postulating in faith, says vuv axuffaro qpac, noiv He has forsaken
us (cast us aivay, Judg. vi. 13). But oux a^r<jj<!trat K-jpioi; rov Xabv
avrov, but the Lord will not cast away His people, Ps. xciv. (xciii.)
14. Has He cast them away, says Paul, so that they are no
longer the people of God? In ch. x. after he so impressively
exhibited the grace [which God exercised] towards the Gentiles,
and the rebellion of the Jews, this objection might be made.
He therefore answers, far be it from us to say, that God has re
jected His people, when the very appellation, His people contains
a reason for denying it. The negative assertion, far be it, [God
forbid], is made distinctly, (1.) concerning the present time of
the offending people ; both that there are nowr some, [believers
among them] ; comp. Acts xxi. 20, note ; and that in the suc
cessively increasing admission of Gentiles, there will be very
many of Israel, who shall believe. These are called the remnant
and the election ver. 5, 7. (2.) As to the future ; that the people
themselves, will at last be converted ver. 24, note. — lyw, /) Paul
would rather draw a favourable conclusion from the individual
[believing Israelites, as himself] to the genus, [the whole nation,]
than one, on the unfavourable side, from the genus [the un
believing nation] to the species [the individual] ; — I, formerly
a persecutor, deserved to be cast away. The genus is the whole
Jewish people : the species is believers among the Jews (of
whom Paul was one as an individual) or such of that people as
should hereafter believe.

2. Tlpoeyvu) foreknew, as a people peculiar to Himself, ver. 29.
— Iv'HX/a, in Elias) in the history of Elias, who was in the
greatest straits, and thought himself to be alone ; when Israel
had become fewer than at any time before or since, [1 Kings
XX. 15]. — svTvy^dvsij Hesvchius, Icruy^cbs/, xpootpyjiTai', comp.
Acts xxv. 24 : 1 Mace. viii. 32.

ROMANS XI. 3-5. 147

3. K'Jpif, roitf Kpopr,ra; sou — rr^v -^niy^v /z,ou) 1 Kings xix. 14,
LXX., fyxareX/Tov rrtv dia&Tjxriv eov oi uioi 'lepar^X, TO.

xadtiXov, xai TOII$ <rpof>rira,f <sw a^exnivav ev pofj,<f)a.ia, xai
iyu ftovuiTUToz, xai fyrovffi rr,v •vJ/u^v/Aou Xa(3i?v aurqv. The children
of Israel have forsaken Thy covenant, thrown down Thine altars,
and slain Thy prophets with the sword, and I, even I only, am
left, and they seek my life to take it away. The nicety of the
apostle's style is remarkable ; the LXX. in this passage use povu-
raroy, as they often do ; Paul /AO'VOJ.

4. KareXivov, I have left [Engl. Vers. not so well, reserved])
who were not to be slain by Hazael, Jehu, or Elisha. The LXX.,
1 Kings xix. 18, have xai xaraXti-^w sv 'lepaqX sKTa ^iXiddag
av&ptoi/ vdvra yovara, a, oux uxXaffav yw\j ruj BaaX. And I will have
in Israel seven tJiousand men, all the knees, ichich Jiave not bowed
to Baal. From the verb Xe/Vw [in xariXivov, I have left] we de
rive Xtippa a remnant [a portion left] ; see what follows. — J/z,ciurw,
to myself) Paul adds this for the sake of emphasis, in antithesis
to the complaint of Elias about his being left alone. The Lord
knows His own people. — s'Traxia^r/Jouc, seven thousand) among a
people, who had become reduced to a wonderfully small number,
the number is not small, nay it was itself the whole people,
1 Kings xx. 15. From these the whole posterity of the ten
tribes at least were descended. Heb. ^D, i.e. purely such as these,
without any admixture of the worshippers of Baal. I do not
say, that they were the same individuals, who are mentioned in
1 Kings xx. 15, and xix. 18 ; but the number is equal, viz.,
seven thousand, in ch. xx. 15, and about seventy years after
wards, in ch. xix. 18, after the time of Hazael, Jehu and Elisha,
comp. 2 Kings xiii. 7, 14. — avdpas, men) Men were chiefly taken
into account in reckoning, and were present at public worship ;
therefore their wives and children also are to be added to the
seven thousand. — T^ B««X) In the feminine gender, supplying
fixovi, the image of Baal, used by way of contempt, and antithetic
to men. So the LXX. also Judg. ii. 11, etc. Under the asser
tion of guiltlessness as to the worship of Baal, guiltlessness as to
the worship of the golden calves ' is included.

5. olv, then) The conclusion drawn from the Old to the New
Testament.

1 Set up by Jeroboam in Dan and Bethel, 1 Kings xii. 29. — ED.

148 ROMANS XI. 6-8.

6. Xaf in, by grace) The meaning of the dative is one, and that
of the particle l-x. with the genitive is another [is different]. The
former rather indicates the vehicle or instrument, as a canal, in
the pure and simple sense ; the latter, more properly the mate
rial cause, the principle [first origin], the source. — Q-JX In, now
no longer [no more]) This phrase used four times shows the
strength of the conclusion. This decree, which God has decreed,
is absolute : / ivill make men righteous only by faith, no man by
works. This decree no one shall break through. — ymrai — sffriv,
[becomes] is made — is) This is a nice and just distinction between
these words [lost sight of in the Engl. Vers.]. Nature asks
for works; faith acknowledges supervenient grace, ysvo/tsvqv [grace
coming into exercise]. So, ly'wro [came into exercise] John i. 17.
pspOjASV'/iv y^dpiv, 1 Pet. i. 13. — £/ di 1^ tpyuv, ovx 'in tart ^dpts' evsi
TO ipyov ovx 'in iffri epyov. But if it is of works, then is it no more
grace, otherwise work is no more work) From this short clause, it
is no more of works, this inference is drawn, Israel has not ob
tained : and from that short clause, it is no more grace, the in
ference is, the election has obtained. The first part of this verse
excludes works, the second establishes grace ; with this comp.
ver. 5. The first part forms the protasis, the last, the apodosis,
which is always the more necessary part, and is improperly
omitted by some in this passage, comp. by all means ch. iv. 4, 5 ;
Eph. ii. 8, 9. Grace and work are opposed to each other, n^VQ,
LXX. for the most part interpret it Ipyov, work, for example ^Ps.
cix. 20.

7. *H ixXo-yri, the election) chiefly of the Israelites, the election,
that is, the elected, inasmuch as being elected, obtain.

8. "Eduxtv avroTg 6 Qfbg Kvsvf&a xaravu^sug, otpdaX/^oug TOV (JL^
fiXtxtiv xai ura rov /AT) dxoveiv) Deut. xxix. 4, yet the JjOrd God
hath not given you a heart to perceive, and eyes to see, and ears
to hear, unto this day. Is. xxix. 10, LXX., vtvonxsv l/tag Kt^/oj,
vnfifMtn xaravv^eu;, xat KOftftbgtl roug opSaX/AOiif a-lruv x.r.X.
The Lord hath made you drunk with the spirit of slumber, and
He will shut their eyes, etc. Add Matt. xiii. [12,] 14, note.
"Eduxev, hath given, by a most righteous judgment, and hath
said to them, have.1 — xaravufyug) Kardvvfys in this passage

1 According as you have chosen. The, have, refers to spiritual goods.
" From him who hath not (his spiritual privileges to any good purpose)

ROMANS XI. 9-1-1. 149

denotes suffering from frequent pricking, which terminates
in stupor. It is taken in a good sense, Acts ii. 37, and very
often among ascetic writers. The Latins use similarly com-
punctio, compunction. — tui, even unto) A tacit limitation, 2 Cor.
iii. 14.

9. FEVTJ^TW — avruv £/£ Kaylda xai e/'j dripav xai sif ffxdvda.hov xai
£/£ d.vra.v6do[J,u. alroTg — a-j-yxaf^-^ov) Ps. Ixix. 22, 23, LXX., y£v»j-
dr,ru — avruv evu-xiov avruv f/f trayida xai tl$ avro-.xodoffiv xai tig
axu.voa7.ov. Let their — be made before their eyes into a snare, and

for a recompence, and for an offence. — tvyxap-^ov. — rpd^t^a, a
table) Ji"6fc?, Ps. Ixix. 22, where, on comparing with it the pre
ceding verse, there is an allegory, i.e., while they are carelessly
taking their food, let them be taken themselves. — axdvdaXov,
stumbling-block) It is taken in the more literal sense in this
passage, to correspond with the synonyms, noose and instrument
of capture (laqueus and captio) ; for exdvba\ov is the moveable
stick in a trap. It corresponds to K'pID in the above psalm.
There is a gradation : the noose (laqueus) catches a part, for
example, the foot ; the instrument of capture (captio, df,pa, trap)
holds the whole ; the stumbling-block (scandalum) not only
catches, but also hurts. — avraxodofta, recompence) Their fault,
therefore, not the absolute decree of God, was the mediating
cause of their rejection.

10. Sxor/ff^rcotfac. — a-j-yxap-^ov) They, who have their eyes
darkened, and their back bent, are sure to stumble, ver. 11, and
rush into a snare.

11. "ETra/ffak) -rra/'w is properly used for the stumbling of the
feet. — Comp. James iii. 2, note. The physical propriety of the
word TT-a/w, both respecting the foot and the tongue, is con
trasted with its moral signification. — Iva. Ksauei) that they should
fall entirely, all of them, and that too without any hope of
being lifted up again. A proverbial expression : they have fallen
in some measure, ver. 22, but not utterly. — roT$ tdvtgiv, to the
Gentiles) We have here the article itself of the thing performed
[jj <rur. — ro?<; sQv. By their fall has come the salvation which the
Gentiles now enjoy], Acts xiii. 46, lo ! [and, Behold, ver. 22].

shall be taken away even that he hath." God gives to men, that which
they choose for themselves. You fancy you have, I give you accordingly.
—ED.

150 ROMANS XI. 12-15.

— elg ri irapufyXuffai avroijc, that they might be provoked to jealousy)
That the Israelites might be provoked to believe, ver. 14.
[Reader, see tliat you also be provoked, by every means whatever,
to jealousy ; you will thus in no ordinary degree be strong in
grace. — V. g.] This word occurs elsewhere, ch. x. 19.

12. E/' &, Now if) This verse has two parts, the first is treated
of, ver. 13, etc. : the latter, how much more, etc., ver. 23, 24. —
xoffpov — edvuv, of the icorld — of the Gentiles) The world denotes
quality [in reference to the] TapaTrw,aa, the original fall [i.e.,
the fall of man in Adam] ; the Gentiles, quantity, or, in other
words, multitude, to which fewness [diminishing, Engl. Vers.],
fary/Aa, is opposed ; whence rb v^pu^a [the fulness~\ signifies,
presently after, the large numbers of Israel abounding in grace.

— i}rrrin,a) the fewness, in opposition to -rX^w/xa, fulness [abun
dance]. Is. xxxi. 8, iffovrai si<; rjrrjj/xa, [His young men shall
become a mere handful ; lit. a fewness]. — TO<TW /A«XXoi<, how much
more) for where there are many seeds, their increase is the
greater. — r)> K/jpupa avruv, their fulness, [abundance] ; supply,
will be the riches of the Gentiles. Therefore, even if the Jews
had believed from the very first, the Gentiles would not have
been excluded. The same word occurs in ver. 25.

13. 'YpTv) to you, not that you may be elated, but that the
Jews may be invited. — 5/axov/ai/, ministry) apostleship among
the Gentiles. — 5ofa£w, magnify) To wit, Paul enhances the grace
given to the Gentiles and its fulness, as about to be reciprocated
upon [towards] the Israelites themselves [intended to have a
reflex influence on Israel] ; and here he gives a reason for his
so enhancing that grace.

14. TJJK ffdpxa, the flesh) i.e., brethren. Is. Iviii. 7.

15. Tap, for) The particle connecting the discussion with the
proposition. — avo(3o\ri, the casting away) an antithesis to receiving,
but in this sense, that God is said to receive by grace, men to be
cast away [to suffer casting away] by their own fault. Upon
the casting away of the Jews, the Gentiles were received, and
obtained grace, ver. 30. — rf&X^/f) avruv, Hesychius : KpoaXq-^is,
yvZ>ffi$, comp. TfoosXa/Stro, ch. xiv. 3. T/f, concludes from the
less to the greater : acroSoX^, casting away, and -^oVX^/?, receiv
ing, are contrary to each other ; therefore, xaraXXayj?, recon
ciliation [of the world, in the former clause], precedes rr, ^cafj

ROMANS XI. 16-20. 151

[of the Israelites, in the latter clause] life from the dead,
which implies much more [than xamXXa/jj]. — ^ui\, life) of the
world, ver. 12. — £«»$ ex vtxpuv, life from the dead) a thing much
greater, and more desirable. The meaning is : the life of those
who had been dead, Ez. xxxvii. 3, etc., so ex, from, ch. vi. 13 ;
2 Cor. iv. 6. He is speaking of bringing the whole to life,
that there may be no dead mass remaining. The conversion of
the whole human race or the world will accompany the con
version of Israel.

16. 'H airap/ji, the first fruits) The patriarchs. — ay/a, holy)
appropriated and acceptable to God. — Comp. ver. 15, with
1 Tim. iv. 4, 5. — pt^a/xa, a lump) Num. xv. 20, 21, a^apy^
pvpdpaTo;. — rj p!?a, the root) the patriarchal stock, considered
naturally, as also being regarded as in possession of circum
cision and of the promise. In the opinion of Weller, after
Origen, Christ is the root, the patriarchs also are the branches,
from whom the first fruits were derived.

17. 2y, Thou) 0 Roman, who art a Gentile. — a^/s/.a/oj, a
wild olive) the graft of the wild olive ; a singularly expressive
[btivri. See Append, duvcrrig] Synecdoche. [Sad experience even
in our age proclaims this fact. A promiscuous multitude, unwill
ing to bear true Christianity, labour under the wildest ignorance ;
nor do we even except those, who boast no ordinary attainments in
virtue and knoivledge. — V. g.] — Iv a-jroTg) among them : The word,
them, is not to be referred to the word, some, but to the branches
generally. — ffuyxoivuvbc) Paul often uses ew concerning the Gen
tiles, Eph. ii. 19, 22, iii. 6 ; comp. ^ra, Rom. xv. 10.

18. MJ? xaraxau^Si, Boast not against) Let them, who deny
the [possibility of the] conversion of the Jews, take care, that
they boast not against them. — od G-J, it is not thou that) supply
know or remember that ; know, or remember that it is not thou
that bearest the root, but, etc.

19. "iva, in order that) This particle expresses the chief force of
the boasting [of the Gentiles] ; but in opposition to this boasting
compare the, for your sakes, ver. 28, and r&, ver. 31 [sc. itptripy
tX'tti, they disobeyed to the end that through the mercy showed
to you they might obtain mercy.]

20. TJj a-r/ffr/a — rri iriaru, by [because of] unbelief — by faith)
Neither of the two events (says Paul) [was ordered] absolutely :

152 ROMANS XI. 21-23.

for if it were absolutely, there would be room for boasting,
which is here shown to be out of place : faith, the gift of God,
making men humble [could not be such as to give room to boast
ing]. — sWjjxaj) thou hast obtained and still holdest this standing,
contrasted with the words, them, icho fell, ver. 22. — ^ C-\J/?jXo-
tppovst, dXXd pofiou) be not high-minded, but fear • Prov. iii. 7,
fj,rj 7ffdt <ppovifj,o; <ra,pa seaurZ, <poj3ov df rov $scv, Be not wise in thine
own eyes ; but fear God. — <po(3ov, fear) Fear is opposed not to
confidence, but to superciliousness, and security.

21. M^TWJ) Repeat, po/3oD. — ps/Vera/) The Indicative, the
particle ^-rug being here in a manner disregarded, [by the
Indie, instead of the subjunctive, the regular mood after /^jg]
has a more categorical [positive, unconditional] force. Eaum-
garten would rather read <pti<sr,rai with MXUJS. But Mart. Crusius
shows, that 7va, u$, ovus, py, are sometimes joined with the future
indicative, Gram. Gr. Part II. page 867, and beside other
examples, he specifies that passage of Demosthenes, OTU$ rd
napwra t<xa.v<>p@u&rigirai. Blackwall has collected other examples
in the Sacred Classics, p. 432, ed. Woll., where he praises this
very passage of Paul on account of its elegance. Certainly lan
guage, framed, as this is, rather categorically, tends to excite
fear [more than conditional or potential language, as pe/<ftjra/
would be.]

22. Xf>7i<rroYj;ra *«/ a-rroTOftiav, goodness and severity) An im
portant disjunction. — I'm^ivr^, thou shalt have continued) To con
tinue is in respect to what is good, in this verse ; in respect to
what is evil in the next [ififutntfn, abide in unbelief]. The one
is described on the part of God, the other on the part of man •
comp. ver. 28, 30, etc. The Roman [Church] has not remained
in goodness, since the righteousness of wrorks has been intro
duced. — JTE/, otherwise) Believers may utterly fall away. — Ixxo-
irfiffr,, thou shalt be cut off) by the sword ; not merely, shalt be
broken off [ixxXatf&Jtfp], as they were, by the hand. D"i3, LXX.,
JxxoVrw, / cut off, Jer. xliv. 8, not however generally in that
sense, in which, I utterly destroy, (JgoXo^siw), is used.

23. 'Edc w, if not) Therefore their conversion will not be
[the effect of] irresistible [grace]. — dwarb$, [able] powerful) it
might be a principal objection : how will the Jews be converted,
who for so many ages act so as to withdraw themselves from the

ROMANS XI. 24, 25. 153

faith, separate [draw aside] the Old Testament revelations
from the true Messiah, and snatch them out of the hands of
believers ? Paul answers, God has power : comp. the, powerful
[able], ch. xiv. 4 : and He will show the glory of this power,
against which no one in the Gentile world can strive. There
will then be a great work ! — KO.XIV, again) not only in [with] a
smaller [comparatively small] number, as now, but in [with]
a greater number, as formerly, when they were the people
of God.

24. 'Ayp/eXa/ou, of the wild olive tree) There is as great a dis
tinction between those, who either have not, or have the
revealed word, as there is between the wild and cultivated olive-
tree. — vapa <puaiv) quite contrary to nature, for in the art of
gardening, the process of engrafting, which unites two trees of
a different nature, commits the soft graft, which is followed by
the fruit, to the woody stem : but Paul says, that the graft of
the wild olive is inserted into the good olive-tree, in order that
it may follow [in consequence partake of] the fatness of the good
olive. — T&'<rw /AaXXov, how much more) Pie gradually comes from
that which can be, to that which actually is. The discourse in
fact assumes an augmentation of force ; formerly Paul demon
strated from the prophets, that in Israel there were more wicked
than good men, he now demonstrates in like manner from the
prophets, that there will be hereafter more good than wicked
men ; and while he is drawing forth this statement, he calls it a
mystery, fitted to check the pride of the Gentiles, lest they
should think that the part assigned to the Jews was to be always
inferior.

25. Mutfnjf/o*, a mystery) Paul does not always apply the
term, mysteries, to those doctrines, which from the very first are
necessary to be known by believers, but to the secrets, which
were unknown even to many believers, until, as the case
required, for the sake of faith or love they were opened up to
them from the Scriptures, heretofore in this respect sealed.
Comp. 1 Cor. xv. 51, and on a similar occasion Eph. iii. 3.
The calling of the Gentiles had been a mystery, ch. xvi. 25.
But now the conversion of Israel is likewise a mystery. [There
fore something different is intimated from such conversions, as were
exhibited day by day in the times of Paul. — V. g.] Each of these

154 ROMANS XI. 26.

forms a great part of that mystery, which is confirmed in Rev.
x. 7. Furthermore, since it is a mystery, they ought to be
treated with patient forbearance who do not recognise it so
quickly, and we should hope for the time, when it will be
recognised by all. — Iff6nfi>oij wise) dreaming) that the church at
Rome cannot fail. Cluverus. The very term, mystery, checks
the reader's pride. Hence the admonition is repeated at. ch. xii.
16, which is already to be found at ver. 20, note. — d«ro f&fpous, in
part) He speaks in a way softening the umvelcome truth ; for oi
•7Tcaput)iVTss, those, ivho were hardened, were as " the sand of the sea,"
ver. 7 ; comp. with ch. ix. 27. Therefore, in the following verse,
the conversion, which will not be in part [as their hardening
was, which yet comprised as many as the sand], but will include
all Israel (see foil, verse), will be by far the most abundant.
And in the mean time also, there are always some being con
verted, and for this desirable object it becomes believers to be
always on the watch. — -rX^w/xa, fulness) a most abundant sup
ply ; the antithesis is in part. No nation shall remain, to which
the Gospel shall not have been preached in the whole world ;
although a great part of mankind will still continue to be
wicked. — sitiXdr,, shall come in) John x. 9, 16. For many ages,
now, many obstacles retard [put a drag on the wheels of] this
coming in, obstacles which will be broken through at the proper
time, so that the fulness of the Gentiles, who have been long
since called, may entirely come in ; and then the hardening of
Israel will terminate, Ps. cxxvi. 2, 3. Paul provokes the Israel
ites to Christian jealousy ; and this presupposes the conversion
of the Gentiles before that of Israel, and yet the remaining
abundance of the Gentiles may afterwards be gained by the full
conversion of Israel, ver. 11, 12, 15, 31 ; Ez. xxxix. 7, 21—27.

26. KO.I O'-JTU, and so) he does not say and then, but with
greater force, and so, in which very expression the then is
included ; to wit, the blindness of Israel will be terminated by
the very coming in of the Gentiles. — T«S 'l^a^X, all Israel)
Israel contradistinguished from the Gentiles, of which ver. 25
treats. The words, JTnXfc?, a remnant, and novQ, deliverance, are

1 We should never consider a mystery for the sake of curiosity : we should
always seek to be humbled before it. — V. g.

ROMANS XI. 27, 28. 155

used in respect of those that perished ; but the Remnant itself,
numerous in itself, will be wholly converted, Mic. ii. 12. —
gudqofTai) shall be saved : The Latin Vulgate has expressed this
by, salvus fieret ; and not inappropriately.1 It contains this
sentiment, the fulness of the Gentiles shall be brought in and so
all Israel shall be made safe ; but u^pis ou, until, has changed the
former verb i}<si\i\><fira.i [Indie.] into th'eXdri [Subj.], the second
verb, autiqatTai, remaining [Indicative]. — See similar instances
noticed at Mark iii. 27. The Latin Vulg. has expressed the
meaning. — 7^i IK 2/wv — 5;at)^xrj, OTO.V a<pi\UfAa,i rag a//,apr/aj aur£i<)
sliall come out of Zion — the covenant, when I shall take away their
sins. Is. lix. 20, 21, LXX., xal r,^ti <vexa 2/wv — <5/a^x?j, tfot Kvpioc,
x.r.X., and shall come for the sake of Zion — the covenant, saith the
Lord, etc. Is. xxvii. 9, LXX., xa/ TO\JTO sdnv jj eu>.oy/a at/rot/, orav
ap't/.ca/Aai rr\\i u.;j,apriav auroD, x.r.X., and this is His blessing, when
I shall take away his sin. Ileb. JVV? 7S1J, and there shall come to
Zion (and for its benefit) the Redeemer, and to those turning from
transgression in Jacob. Paul, ch. iii., in describing sin had
quoted Ps. xiv., and chiefly ch. lix. of Isaiah : now in describing
salvation, he joins together the same texts. He says, gx 2/wv, out
of Sion, as the LXX., Ps. xiv. 7. The Deliverer or Redeemer
comes (EX) out of Sion and (?, mxa) for good to Sion. His
coming has been already accomplished, and the fruit will arrive
at perfection at the proper time. Sion is a whole, in a good
sense, Jacob here is a whole, in a less favourable sense ; those
returning are a part.

27. At/rjj, this) of which see in the preceding verse. — -rap'
1/ioD, from me) He himself will do it. — 5/aJ^x?;, testament [cove
nant]) — namely, it shall then be and shall be unfolded. — rccs
aftapria;) sins, and the miseries arising from them.

28. 'E^dpoi) enemies. Therefore the obstinacy of the Jews
ought not to be alleged to the prejudice of their conversion.
Moreover, they are called enemies, in an active sense ; presently
[by and by] they shall be called beloved in a passive sense (both
in respect of God, not merely, of Paul) ; the evil is to be
imputed to man ; the good proceeds from God. So also mercy

1 Thus the Vulg. makes outiwiTou depend on «x?'f °^i donee, " until the
fulness of the Gentiles shall come in, and until all Israel shall thus be saved."
—Eo.

156 ROMANS XI. 29-32.

and unbelief are opposed to each other, ver. 30, etc. — &' i//*a;,
for your sakes, ver. 31, 12, 15.

29. ' A,tt£ra/.z.£A7;ra, without repentance) Truly an apostolic axiom.
Something absolute is signified ; for God will not give way to
the unbelief of His own people [so as to suffer it to continue]
for ever. Repentance is hid from the eyes of the Lord [i.e.
change of His purpose, as to raising Israel from its present
spiritual l death,' is impossible with God], Hos. xiii. 14. — p^a/"'*-
/^ara, gifts} towards the Jews. — xX5j<r/c, calling) towards the
Gentiles.

30. jca/) *I formerly admitted this particle marked with an
obelus, thus f, and am now glad that Baumgarten agrees with
me. — jjcrg/djjffara, ye have not believed) unbelief falls upon [applies
to^ even those, who themselves have not heard the word of God,
because they had however received it primitively in the persons
of the patriarchs Adam and Noah. [The Gentiles are account
able for not having retained the revelation received from Adam,
Noah, etc.]

31. ' H-Treidriaav, they have disbelieved) They have been left to
their unbelief. — r& l^tTipuj, your [of you]) the Genitive of the
object, [your mercy, i.e. the mercy, of which you are the objects^
as TO. lA£7j Aau/5, the mercies of David, 2 Chron. vi. 42, "py fiY"),
the favour directed to thy people, Ps. cvi. 4. — JAEE/, through
mercy) construed with I'k^uai, might obtain mercy; for 7i/a,
that, is often transposed ; and in verse 30, the disbelief of the
Jews precedes the mercy of the Gentiles ; wherefore in verse 31
the mercy of the Gentiles does not [is not to be supposed to]
precede the same disbelief of the Jews [as would be the case, if
'sXesi, owing to your partaking of mercy, were taken with r^idrr
eav]. See App. crit. Ed. ii. on this passage. — IAE^WOV, might
obtain mercy) that mercy, which goes before faith, and which is
only acknowledged and received through faith, by which avtt'dsia,
disbelief is retracted.

32. 2uvEXA£/<ri:, hath concluded together), Jews and Gentiles,
comp. Gal. iii. 22, note. The phraseology of the LXX. Int.,
Ps. Ixxviii. 50, is £/g ddvarov ffvv'fxXttffe, He shut up to death, he

1 The German version agrees in this. — E. B.

ABCD (later correction), G/jr, omit ««/, before i^e*?. But Vulg. and
Rec. Text, have it. — ED.

ROMANS XI. 33, 34. 157

gave over. — t/s airsiduav, in [unto] disbelief) Eph. ii. 2. Those
who have experienced the power of disbelief, at length betake
themselves with the greater sincerity and simplicity to faith. —
iva) that. The thing itself will be accomplished. — rots xavTag)
them all without exception, [less accurately, all, in Engl. Vers.]
all together ; comp. ver. 30, 31. — sheriff r,, might have mercy) His
mercy being acknowledged by them, ver. 6, when faith is given
to them by Himself.

33. Tn jSdtiog, 0 the depth) Paul in ch. ix. had been sailing, as
it were, on a narrow sea ; he is now embarked on the ocean.
TJie depth of the riches is described in ver. 35, and has respect to
ch. ix. 23, x. 12. (wherefore it (of the riches) ought not to be
resolved into a mere epithet) ; the depth of icisdom is described
in ver. 34 ; the depth of the knowledge, in ver. 34. Comp. con
cerning riches and wisdom, Eph. iii. 8, note, and Rev. v. 12.
The different meanings of biblical terms are worthy of being
well noticed and collected. Wisdom directs all things to the
best end ; knowledge knows that end and issue. — us, hoic) No
one examines, no one searches out, but He Himself. Here and
in ver. 34, there is a Chiasmus ;l as is seen by comparing the
antecedents and consequents together. The depth is described
in the second part of ver. 33 [How unsearchable, etc., answering
to the depth]. Knowledge itself, as we have said, is described in
ver. 34, for who [hath knotvn, etc.] — wisdom itself is described in
the words or who [hath been His counsellor^ : riches themselves,
in ver. 35 [who hath first given to Him, etc.] — ra xpt'fj.ara,
His judgments) respecting unbelievers. — at odoi, His icays) re
specting believers. A gradation. His ways are as it were on
the surface, His judgments more profound; we do not even
search out His ways [much less His judgments].

34. Tig yap — iyivtro) Isa. xl. 13, LXX., Tig tyvu — y.ai rig alroij
ffii,a/3oL»Xoj. Who ? i.e. none : but He Himself. — yap, for. The
more express quotation of Scripture follows. In proving
doctrines the phrase is used, it is written, in other places, it is
often omitted, ch. xii. 20. — voljv Kvpiou, the mind of the Lord)
Isaiah has m;v nri DN, the Spirit of Jehovah. Paul uses the
version of the LXX. Otherwise nil and voD; are not synonymous ;
but the conclusion arrived at is very good ; no one apprehends

1 See Appendix.

158 ROMANS XI. 35, 36.

the Spirit, therefore no one apprehends the mind or sense of
the Lord. Reference to the Holy Trinity is implied, comp. on
the words, eis avrbv, to Him, ver. 36, Isa. xxxiv. 16, at the end
of the verse. — gv/^jSouXos Paul says, not only that no one has been
avpjSou^os, but not even now can be so : ffu/i/SouXog is either a
partner in counsels, or, one at least privy to them ; for he had said
just now, for who hath known the mind of the Lord? And yet
many in their discussions, for example, on the origin of evil,
which touch upon the recesses of the Divine economy much
more deeply than this, which is from religious reverence broken
off by the apostle between ver. 32, 33 (for there is a great differ
ence between the fall of many angels and of the whole human
race on the one hand, and, on the other, the fall of the Israelites
[the latter is a much less profound mystery than the former])
many such, I say, boast, as if they were not only the Lord's
counsellors, but also His inquisitors, His patrons, or His judges.
Scripture everywhere stops short at this point, that the Lord
hath willed, and hath said, and hath done it : It does not un
fold the reasons of things universal or particular ; respecting
those things that are beyond our present state of infancy, it re
fers believers to eternity, 1 Cor. xiii. 9, etc. The thirst of know
ing will torture and burn others, who unreasonably pry into
mysteries, throughout eternity.

35. "H rig, x.r.x) Some adopt these words in the LXX., Isa. xl.
14 : others do not ; but Job xli. 2, Hebr. and Vulg. have it
thus : Who hath previously given to Me, that I may render to Him
again ? AH things which are under heaven are Mine.

36. Ej auroD xal <$/' aOroD xai £/'? aurov, of Him, and through
Him, and to Him) The Origin, Course, and End of [The Source
from whom come, the Agent through whom is maintained the
continuance of, the End for whom are] all things, is here denoted,
comp. 1 Cor. viii. 6. [Furthermore, s% aurov, refers to riches ; df
atiroD, to wisdom ; eig auroi/, to knoicledge. — V. g.] — ^ do^a, the
glory) of the Riches, Wisdom, Knowledge. \_Along ivith this dox-
ology to Omnipotence, is included the praise of Divine Wisdom
and Love, from which the creatures derive their strength, under
standing, and blessedness. — V. g.] — a,urtv. The final word, with
which the feeling of the apostle, when he has said all, makes a
termination.

ROMANS XIT. 1. 159

CHAPTER XII.

1. TIapaxa.\Z>, I exhort) Moses commands : the apostle exhorts.
Paul commonly gives exhortations consonant to the doctrines,
which had been previously discussed, Eph. iv. with which comp.
ch. iii. So in this passage the general application drawn from
the whole discussion is contained in ver. 1, 2, as the allegations
which immediately follow prove. We have shown at i. 16 the
special applications from ver. 3 up to the conclusion of the epistle.
— 8ia ruv olxnppuv, by the mercies) The whole sentiment is derived
from Chapters i.— v. ; the wrord has its origin in the antithesis to
wrath, ch. i. 18 : for the whole economy of grace or mercy, ex
empting us from wrath, and rousing the Gentiles especially to
the discharge of duty, is indicated in tins passage, ch. xv. 9.
He who is rightly affected by the mercy of God, enters into the
whole will of God. \_But the soul exposed to wrath scarcely de
rives any benefit from exhortations. You are " pouring oil on a
stone" — V. g.] — *apaffTr)0ai, that ye present} In so large a list of
duties, Paul has none of those things, which in the present day
among the followers of the Church of Rome, generally make up
both sides of the account. -rapaorJjffa/ is repeated from ch. vi.
13, 16, 19, to yield, to present. The oblation is presented alive,
not sacrificed. — eupara, bodies) antithetic to the abominable
abuse of their bodies among the Gentiles, ch. i. 24. For more
antitheses presently follow in respect of this same topic. The
body is generally an impediment to the soul : present the body
to God, and the soul will not be wanting, ch. vi. 12. See also
ch. vii. 4 ; Heb. x. 5. T7o0 versa, the soiil, when subject to the
magistrate, will be obedient with the body also, ch. xiii. 1. —
au>/j,ara, Xarpiiav, bodies, [worship"] service) We have here the
apposition of these two words by metonymy,1 indicating body
and soul. — dvai'av, sacrifice) Sin having become dead : comp. on
this sacrifice, ch. xv. 16. — ^Z/ffav, living} That life, which is men-

1 Antecedent for consequent, or vice versa, as here: service, for, the son!
which serves. — Appendix.

160 ROMANS XII. 2.

tioned in ch. i. 17, vi. 4, etc. It is an abomination to offer a
dead carcase. — ay/av, holy) such as the holy law demands, ch.
vii. 12. — svdpeffrov, acceptably well-pleasing) ch. viii. especially
ver. 8. — rip Qtp, to God) construed with vapaoTriaai, to present.
— Xoy/x^v, reasonable) sincere (1 Pet. ii. 2) in respect of under
standing and will : the verb dox.i/j,a?eiv, ver. 2, is in consonance
with this ; and ppoveTv, x.r.X., ver. 3. The service [worship],
Xarp'ua, of the Gentiles is unreasonable) aXoyos, ch. i. 18—25, the
confidence of the Jews is unreasonable, aXoyoj, ii. 3, but the
Christian considers all things rightly, and collects [infers] his
duty from the kindness of a merciful God. The epithet Xoy/xj?i>
now corresponds to that verb, Xoy/^so^a/, which is often used, ch.
iii. 28, vi. 11, viii. 18. Xoy/xoi/ yaXa, 1 Pet. ii. 2, is a periphrasis
for the Word itself, — the Milk of the word; but here Xoy/x??,
reasonable, is an epithet of Xarpsia, service [worship]. Peter uses
the word, "Ado\ov. The Word is sincere, and the Service [worship]
in accordance with [resulting from] the word is sincere.

2. My ff-jg^ritAarlfygdz — «XX<i fj,era,fAop<povff8z) poppf), form, confor
mation, denotes something more inward and thoroughly finished,
than <s~/jiiJ<a, fashion or external appearance [habitus]. — Comp.
Phil. ii. 6, 8, iii. 21. The external appearance of the saints
should not be inconsistent with the internal form [conformation].
— aiuvi, to the world) which neglects the will of God, and is
entirely devoted to selfish pursuits. — doxipdfyiv, to prove [approve
by testing]) This also refers to that new poppriv, form. The
antithesis is in ch. i. 28. [While a man's mind continues in its
original condition (the old man), how sagacious soever he may be,
he cannot prove the will of God. He will endeavour to defend at
one time this, and at another that (objectionable thing), thinking
that God is such a one as himself. — V. g.] — lxai rtXttov, and
perfect) He, who presents [his body] an oblation, living, holy,
acceptable, knows the will of God as good, recpiiring what is
living and holy, acceptable, and, with the progress of believers
[in course of time, as believers make progress] perfect. [They

1 To OihypK, the will} For special reasons very many questions occasionally
arise, whether it would be right to do this or that, or not. They can easily
decide, who make the will of GOD their great concern and chief delight.
But they require experience [to prove and test things] and intelligence.
Kph. v. 17. — V. g.

ROMANS XII. 3-0. 161

by unworthy means shun this perfect will, who are continually
seeking after such things as they are at liberty still to engage in
without sin (as they think}. The conduct of such men as these
resembles that of the traveller, who takes a delight in walking, not
in the safe path, but without necessity on the extreme verge of the
bank.—V. g.]

3. A£/W) Flacius explains ; I distinctly declare [eclico]. This
word adds the meaning of an imperative, to the subsequent
affectionate [moratae, i.e., having $1)0?. See Append.] exhorta
tion. — yap, for} He shows what the will of God intends. — oia,
through the grace} Paul himself affords an example,
,;, of the sobriety, which he commends ; lest, by this
form of expression, /Jyw, / distinctly declare [ordain^, which
Christ alone could have used absolutely, he should seem rashly
to prescribe things so difficult to others, comp. ver. fi. — ovri) to
each one, who is among you, of your rank, a believer. — ev li^Tv,
among you} there were many reasons, why the Romans might
think that they might exalt themselves, and they afterwards
did so. — tit?} ought, according to truth and duty. — ppovilv} to
think, and thence, to act. — £/';) the particle limits.1 — £x«<rrw, to
every man) No man ought to hold himself up as the only rule,
according to which he tries others, and he ought not to think that
others should be entirely such as he is, and should do the same
things and in the same way as he does. — u$} as, and not more,
ver. 5 ; but yet not less, ver. 6, 7 ; therefore 8e, but [and on the
other hand : not then, as Engl. Vers.] is used, ver. 6. — p'srpov,
measure} Both faith and the measure [proportion given] of faith
is the gift of God. — T/<T««J, of faith} from which the rest of the
gifts flow (Cluverus) ; and that, too, those gifts that sanctify
and do service [even sanctifying and administrative gifts flow
from faith]. Faith is the source of them all, and the rule to
regulate us in their very use. Of faith, which has been treated
of ch. i., and following chap. [Love follows, ver. 9. — V. g.]

5. 'o 6- zadiii) see Mark xiv. 19, note. — /al>.»j, members, Eph.
iv. 25.

6. "E%6vre;, having} This word also depends on la^'tv [ver. 5] :

1 2«9poi»£ij*, to use moderation} oufpwvvYi, an excellent virtue among those
that are spiritual. — V. g.

VOL. III. I-

162 ROMANS XII. C>.

for there is an apodosis at the end of ver. 4 ; but es/j,fv denotes we
are, and at the same time inclines to [borders on] a gentle exhor
tation [let us be, by implication], as Gal. iv. 28, note. Hence in
the several parts of this enumeration, the imperative ought to
be understood, comp. ver. 14 ; but it is Paul's characteristic
%6o$, not to express the imperative often, after it has been once
put at the beginning, as in ver. 3. — ^ap/<r(aara, gifts) these are
of different kinds, %«p/?, grace is one. — ^potprin/av, prophecy) This
stands first among the gifts. Acts ii. 17, 18, xi. 27, xiii. 1, xv.
32, xix. 6, xxi. 9, 10 ; 1 Cor. xi. 4, etc., 12, etc. ; Eph. ii. 20,
iii. 5, iv. 11; 1 Thess. v. 20; 1 Tim. i. 18, iv. 14; Rev. i. 3,
etc. When these passages are compared together, it is evident,
that prophecy is the gift, by which the heavenly mysteries, some
times also future events, are brought under the notice of men,
especially believers, with an explanation of Scripture prophecies,
which could not be elicited by the ordinary rules of interpreta
tion. But the other gifts, which we find in the first epistle to
the Corinthians, are not added in this epistle, which is other
wise so copious. See ch. i. 11 ; 1 Cor. ix. 2, notes. — ?.ara, accord
ing to) Repeat, we having, viz., the gift, prophecy, and so in suc
cession. So just before, according to the grace, [as here, " ac
cording to the proportion of faith]. As it is given to a man, so
ought a man to be of service to others. — Tr,v ava^oyiav rr^ xiffrtug,
the proportion [analogy of faith~\) i.e., as God distributes (to
every prophet) the measure of faith, ver. 3 : for there already
Paul slightly touched upon this point, and he now returns to it,
after some other topics had been introduced in the intervening
verses. Prophecy and faith are closely connected, 1 Cor. xii. 9,

10, xiii. 2. Peter treating of the same subject, first epistle iv.

11, says, 'Us Xdy/« &fGv, as the oracles of God. It is much the
same as if Paul were to say, whether it be prophecy, [let it be
restricted within the limits of, or] in prophecy ; with which
compare what follows : let it not be carried outside of and be
yond the bounds of faith ; nor let any one prophesy from the
promptings of his own heart, beyond what he has seen ; and
again, on the other hand, let him not conceal or bury the truth ;
let him only speak so far as he has seen, and knows, and believes,1

1 The construction is, whether it be prophecy, we are [i.e. we ought to be
as Christians] persons who have it according to the proportion of faith. — ED.

ROMANS XII. 6. 1(53

see Col. ii. 18 ; Rev. i. 2. Paul himself affords an ex
ample of such a proportion [analogy], 1 Cor. vii. 25. Eras
mus says, The phrase, ACCORDING TO THE PROPORTION, gives
one to understand, that the gifts are the greater [are bestowed in
the greater number], in proportion as one's faith shall have Piath]
been the more perfect ; so also, Corn, a Lapide, Piscator, Peter
Martyr. Basilius M. on the Holy Spirit, He Jills all things with
His powerful working, and they, who are worthy, can alone receive
Him, nor is He merely received in one, perpw, measure, but, xara
aval.oyiav rrtc T/tfrewj, according to the proportion of faith, He dis
tributes his operations, c. 9. Chrysostom : for although it is
grace, yet it is not poured out uniformly, but taking the several
measures [the various proportions in which it is poured out] from
the [several states] of those icho receive it, it flows in propor
tionally to what it has found the size of the vessel of faith pre
sented to it. Lichtscheid discusses this point at great length in
Tr. Genii, vom ewigen evangelic (of the everlasting Gospel),
p. GO, etc. As with Paul here, so with Mark the Hermit, the
measure, ptrpov, and the proportion, cbaXoy/a, are one and the same
thing : see his book, xipl ruv oiofLtwv J£ 'ipyuv 8ixaica&r,vai (concern
ing those who think that they are justified by works), a little past
the middle. The knowledge of a maiis affairs (business, conduct]
depends on the proportion in which he puts in practice the pre
cepts of the law, but the knowledge of the truth (of the doctrine
of salvation) depends on the measure of faith in Christ ; and this
same writer often uses the word, avaXoyiav, in this sense. In
the writings of Paul, however, the word pirpw is used in the

sense of limiting, in reference to moderation or the avoiding of
excess ; whereas dva7.oyia has a fuller meaning (if we compare
it with what follows) in reference to the avoiding of deficiency
[the full proportion]. In what theologians call the creed, all
the heads agree together in an admirable analogy [completeness
of proportion], and each article, respecting which a question
occurs, should be decided according to the articles already
certainly known, the interpretation of the rest should be ad
justed according to the declaration [the dictum] of Scripture
clearly explained ; and this is the analogy of Scripture itself,
and of the articles of faith, which form the creed. But every
man does not know all things; and, of what he does know, he

164 ROMANS XII. 7-9.

does not know all with equal certainty ; and yet he holds the
things, which he certainly knows, by that very faith, by which
the creed is fonned ; wherefore both he himself, in prophesying,
should determine all things according to the analogy of the
faith by which he believes, and others, in hearing [also ought
to determine all points] according to the analogy of the faith,
whereby they believe [and form their creed]. 1 Cor. xiv. 29,
37 ; Heb. xiii. 8, 9 ; 1 John ii. 20, and the following verses.

1. Eire, or) This word is thrice repeated by the figure Ploce
[See Append.] Do, what thou art doing, in earnest, in order
that the reality may correspond to [keep] its own name [that
what you do, may correspond to what you profess to do], Eccles.
ix. 10. The principle of the subsequent sentiments is the
same.1

8. MsraS/Soyg) didcvai signifies to give ; [Atrabib&vat to impart, [to
give a share,~\ so that, he who gives, may not strip himself of all,
that he has. — sv a-rXoYjir/) as God gives, James i. 5, ' liberally]
abundantly, 2 Cor. viii. 2, [neither prevented by the desire of
private advantage, nor by anxious deliberation, whether or not
another may be worthy of the favour given, and whether proper
moderation be observed in giving. — V. g.] — 6 ypo'/ffTiiftevos) one who
has the care of \_rules, Engl. V.J others, and has them under his
patronage. — sv ffxovdr,. with diligence) The force of this word is
very extensive ; ver. 11 ; 2 Cor. vii. 11, note.

9. 'H a.ya.<7rr\, love) He treated of faith from ver. 3 ; he is now
to treat of love. Verses 9, 10, 11 have respect to ch. vii. ;
ver. 12 to ch. viii. ; ver. 13 to ch. ix. and the following
chapters, concerning the communion of believers whether
Jews or Greeks. The third clause of the sixteenth verse is
repeated from ch. xi. 25. — avoffrwyoijvreg — X&AX&O/AEVO/, abhorring —
cleaving) both in the mind and in the outward manifestation of
it, even when at the risk of incurring danger and ill-will. The
avwrroxpiToc, the man without dissimulation, is shown in Prov. viii.
7, Let my lips HATE wickedness ; ivickedness is an ABOMINATION
to my lips. This is rightly connected with love, 1 Cor. xiii. 6.
Very emphatic words. He, who is without hatred of evil, does

1 'Ej/ rj5 8/«xo2//«, on the ministry) Let not the minister assume too much
to himself and after all not fully discharge his duty. — V. g.

ROMANS XII. 10-13. Ifi5

not really love good. From this passage, the discourse moves
forward in pairs of sentences. [There are men 1) who patronise
evil and assail good : 2) who love good, but do not abhor evil with
that indignation which it deserves : 3) icho disdain evil, but
cherish good more coldly than is proper : 4) icho so abhor evil
and cleave to good, as that in their case no one can be ignorant

0/&— V.g.]

10. <bi\6ffropyoi, kindly affectioned) ffropyf), the spiritual love
of brethren. — <rpor,-y<i-jfj,fvoi, [Engl. V. preferring] anticipating,
or leading the way in doing honour to one another) if not
always in gesture and actions, at least always in the judgment
of the mind. That will he so, if we rather consider the good
qualities of others and our own faults. These are the social
virtues of the saints [homileticce. Or perhaps, " their virtues are
a kind of living sermon to the world."] The Talmudists say :
whosoever knows, that his neighbour has been in the habit of
saluting him, shoidd anticipate him l>y saluting him first.

11. Tr, ffvoubr, — ru mtu'tan, in diligence [business, Engl. Vers.] —
in spirit) The external or active, and the internal or contempla
tive life is thus set in due order. — rZ Kup/w tiouXivovr;:, serving the
Lord) We ought to serve Christ and God, vcr. 1, eh. vii. 6,
xiv. 18, xvi. 18; Acts xx. 19; Phil. iii. 3: Ps. ii. 11, where
serving and rejoicing are parallel, as in this passage. [See A pp.
Crit. Ed. II. on this passage, which shows that the reading xaipp1 is
quite unsupported and unworthy of the apostle. Not. crit.]

12. 'EA-r/d/, in hope) So far respecting faith and love, now also
concerning hope, comp. ch. v. and viii. Then concerning our
duties to others, to the saints, ver. 13, to persecutors, vcr. 14, to
friends, strangers, enemies, ver. 15, etc. — •/aipwrtc, rejoicing)
True joy is not only an emotion of the mind and a benefit [pri
vilege], but also a Christian duty, ver. 15. It is the highest
complaisance in God. He wishes us to rejoice and to spend our
spiritual life joyously.

13. Ta/j xptioui) rr, dxi-^si, Phil. iv. 14. There was much
occasion for this especially at Rome. It is particularly remark
able, that Paul, when he is expressly treating of duties arising

1 AB and prob. all Gr. MSS. of Jerome, Vulg. and most Versions read
Kt/e/p. But D(A) corrected later, and Gfg read xaioa. — ED.

166 ROMANS XII. 14-18.

from the communion of saints, nowhere gives any charge con
cerning the dead. — diuxovrsg, following after) so that you not
only are to receive to your house strangers, but are to seek
them out.

14. Aiuxovrag, persecuting) for the sake of Christ. — xai ^y\
xarapaads, curse not) not even in thought.

15. Xatpeiv, rejoice) the infinitive for the imperative, a thing
not unfrequent among the Greeks, and here a gentle mode of
expression [inoratus, indicative of rrfo;, a feeling, viz. here the
avoidance of the authoritative Imperative]. I exhort is under
stood, taken from ver. 1. Laughter is properly opposed to
weeping, but in this passage as in 1 Cor. vii. 30, joy is used, not
laughter, which is less suitable to Christians in the world.

16. To?s ratruvofg, to lowly things [Engl. V. " to men of low
estate"]) Neuter, for the phrase high things precedes. — cwaKa.-
yoptvoi, being [suffering yourselves to be] carried along icitli) the
verb has the force of the middle voice, by \vhich voluntary evy~
xardfiaffiz, condescension, is denoted. The proud think, that he,
who is humble, is led away, but it is a good thing to be led
away in this manner ; so it was with David. — py yhscdt tppwipoi
iro,f iauroTc) Prov. iii. 7, LXX, ^ '/a9t ppovtftos napa fftavrti [comp.
Rom. xi. 25.]

17. Upovdov/Aivoi xaXa ivuviov wivruv av&pu-Truv) Providing things
honest in the sight of all men. Prov. iii. 4, LXX., vpovoov xaXa
IVWT/OV Kuplou Kai avdpuvuv. — xaXa, becoming) A precious stone
should not merely be a precious stone, but it should also be
properly set in a ring, so that its splendour may meet [attract]
the eye. — vdvruv, of all) For many are suspicious and unjust.
See the following verse.

18. 5E/, if) if possible. He makes it conditional, and this
clause may be construed with the 17th verse, inasmuch as good
actions, especially if circumspection be wanting, may often
appear to some not so good as they really are. — TO !g U/AWV, so far
as it lieth in you) This is a limitation, for it is not always pos
sible owing to others. — /AITO. vavruv avQpwvuv, with all men) of
whom there was a very great conflux at Rome. No man is so
savage, as not to have the feelings of humanity towards some
individuals, but we ought to be peaceful, gentle, meek towards
all, Phil. iv. 5 ; 2 Tim. ii. 24 ; Tit. iii. 2. [Once and again at

ROMANS XII. 19, 20. 167

some time or other in the whole course of our life, we have to
transact business with some individual, and according as ice behave
to him, so he ever after forms his estimate of our character and
general conduct. — V. g.] — tiprivivovrsg, being at peace) xiv. 17, 19.

19. 'AycMojro/, beloved) By this appellation lie soothes those
who might feel angry ; and he often uses it in the exhortations,
that flow from a sense of the Divine grace which had been
exercised towards the exhorter and those to be exhorted : comp.
ver. 1. — BoTf TOKOV, give place) He who avenges himself, flies upon
[seizes unwarrantably] all that appertains to the wrath of God. —
Tr °P7?) tnat wrath, of which so many things are said in Scrip
ture ; that is : the wrath of God, which alone is just and alone
deserves to be called wrath [Not as Engl. V. seems to imply,
Yield to the wrath of your enemy]. This is an ellipsis, due to a

feeling of religious reverence, 2 Chron. xxiv. 18. — spoi, to me)
supply, let it be [left to Me, as My Divine prerogative], Deut.
xxxii. 35, i'tipa ixdix'/iffiu; dvravoduffu, 1 will repay in the day of
vengeance. — exdi-/.r,<n$, vengeance) Hence Paul inferred — not aveng
ing yourselves, £%,6ixi?v, to exact by law, to prosecute a law-suit to
the utmost. — lyu dvra^obuiSM, I will repay) i.e. leave this to me.
\_Tlds consideration easily suppresses all desire of vengeance.
Suppose, that your adversary is not better, and that you are not
worse than you think of yourself and him : he will either obtain
at length the Divine grace, or he will not. If lie shall obtain it,
he ivill also acknowledge no doubt the injury, which he did to you,
even though you should not be alive ; and in this case you ivill not
desire, I hope, in consequence of any grudge of yours, to debar
him from access to GOD, but rather would feel delight in as
sisting him in every way with your prayers. If he shall not
obtain it, GOD at least in His own behoof as supreme Judge, will
by no means fail to punish him severely for the fault, for which
you have granted him pardon. — V. g.] — ?Jys/ Kvpios, saith the
Lord) A form of expression used by the prophets, which the
apostles did not use, but when they quoted the prophets ; be
cause, the prophets had one mode [ratio] of inspiration and the
apostles another.

20. Edv olv miva — -^ufM?s — airoD) LXX. Prov. XXV. 21, 22, f&v
Kii\>5. — rpsfe [-vj/w,a/^£ in LXX. ed. by Holmes and Bos] avrn, 6 de
Kvpiog ANTAllOAnSEI GOI d-yadd. If he hunger, feed him [his

168 ROMANS XII. 21. XIII. 1.

Jiead], and the Lord will repay thy good deeds. The apostles applied
the phrase, it is ivritten more to doctrines, than to morals. — £%t>p&£,
an enemy) This especially holds good of a bitter and violent enemy.
— 4/w,u,;£r, feed) with thy hand. So LXX., 2 Sam. xiii. 5. Thus
will even thy iron-hearted enemy be softened. — av6pa%.a$ wpos,
coals of fire) The end of all vengeance is that an enemy may be
brought to repent, and that an enemy may deliver himself into the
hands of the avenger. A man will very easily attain both objects,
if he treat his enemy with kindness. Both are described in this
remarkable phrase ; for it is such a repentance as that, which in
the greatest degree burns ; 4 Esd. xvi. 53, and an enemy be
comes willingly the property of his avenger; you will then have
him entirely in your power [ready at your nod to obey]. — If) rqv
*i<pu,Xr,v a-jroi/, ttpon his head) i.e. upon himself, upon him wholly,
in that part too where he will feel it most.

21. MJ} vixu, be not overcome) vixu in the middle voice. They,
whom the world consider to be conquerors, are in reality con
quered. — xaxov) by the evil, of your enemy, and of your own
nature. — vixa, overcome) He is a brave man, who can endure. —
5« rS> u."/a&& TO xaxbv, evil with good) So also ch. xiii. 3, 4, with
which there is a charming connection.

CHAPTER XIII.

1. nStrcc, every) The apostle writes at very great length to the
Romans, whose city was the seat of empire, on the subject of
the magistracy, and this circumstance has all the force of a public
apology for the Christian religion. This, too, may have been
the reason why Paul, in this long epistle, used only once, and
that too not until after this apology, the phrase, the kingdom of
God, on other occasions so customary with him ; xiv. 1 7, for,
instead of the kingdom, he calls it the glory; comp., however,
Acts xxviii. 31, note. Every individual should be under the
authority of the magistrate, and be liable to suffer punishment,
if he has done evil, ver. 4. — ^"Wi soul) He had said that their
bodies ought to be presented to God, ch. xii. 1, presupposing

ROMANS XIII. 2, 3. 169

that the souls would be ; now he wishes souls to be subject to
the magistrate. It is the soul, which does either good or evil,
ch. ii. 9, and those in authority are a terror to the evil work, i.e.
to the evil doer. — A man's high rank does not exempt him from
obedience. — s^ouffiong l^tp^o\isaig) s^ovaia from sl^l, ii'rtps^u from
~^u; being is before having: •jmp^o-jaais contains the aetiology [See
Append. Be subject to the powers because they are i/T£^£^&u<ra; :
the cause or reason], 1 Pet. ii. 13, Fr. Souverain, Sovereign. —
i/Toraffffeo-^w) The antithesis to this is dunraoGGfttw;, ver. 2. The
Conjugates are Tirayi^oi, Biarayf,. Let him be subject, an ad
monition especially necessary to the Jews. — s^ouaia, power)
denotes the office of the magistrate in the abstract ; a't 8= s
ver. 2, those in authority in the concrete, therefore fe is interposed,
J-r/rar/xov [forming an Epitasis, i.e. an emphatic addition to ex
plain or augment the force of the previous enunciation. — Appen.].
The former is more readily acknowledged to be from God than
the latter. The apostle makes an affirmation respecting both.
All are from God, who has instituted all powers in general, and
has constituted each in particular, by His providence, — ti w a-ro)
See App. crit. Ed. ii. ad h. v.1

2. A/aT-ayJ;, the ordinance) the abstract, in which the concrete
is implied. So 1 Pet. ii. 13, V.T'KSI^ creature, in the abstract [but
Engl. Vers. the ordinance] ; it at the same time includes, for
example, the king, in the concrete. — dvHsffrr^sv) The Preterite, i.e.
by that very act resists. — y.p!>j,a) Divine judgment, through the
magistrate. — 7.r,-^/ovrat, they shall bring on themselves) AVhile they
take to themselves another's power, they shall by their own spon
taneous act take [bring] on themselves, receive judgment. We
have here the figure 2 Mimesis [an allusion to the words of
another with a view to refute him].

3. 3"Oux — ayaduv) not — of good icorks. This is immediately

1 G Orig. D corrected later, read d^o. But AB read inro. Vulg. fg and
Iren. have the transl. Lat. a. — ED.

Jerome omits from eti at to tiaiv. But ABD(A)G Vulg. Memph. fg
Versions, Iren. 280, 321, retain the clause, omitting, however, «|OI/CT/*/ :
which word is retained by Orig. and both the Syr. Versions and Rec.
Text.— ED.

2 See Appendix.

3 The margin of the 2d Ed. prefers the reading, ru

170 ROMANS XIII. 4, 5.

discussed, Wilt thou — as to good. — xaxuv, of evil) This is treated
of at ver. 4, if [thou do that which is evil] — upon him that doeth
[evil]. They especially do evil who are also rebellious. For
at the beginning of the verse thus retains its own proper force.
— 0£X£/£, wilt thou) All in some degree will, but they do not in
an equal degree so act. — M <po(3t?adai, not le afraid) One kind of
fear precedes bad actions, and deters men from committing them ;
this fear continues, ver. 7 : another kind follows bad actions, and
from this fear, they are free, who do well. — evaivovj praise) 1 Pet.
ii. 14, along with a reward ; comp. 1 Cor. iv. 5.

4. Qiov yap, for of God) There is here an Anaphora or re
petition of the same word at the beginning of different clauses.
There is a trace of Divine providence in this, that even wicked
men, appointed to the magistracy, give their support to what is
good, and visit evil with punishment.1 — ffo/, to thee) This to thee
is used with great elegance respecting him, that doeth well, but
T& is used indefinitely respecting the evil-doer. — g/'g) so far as
concerns what is good, what is for your advantage. — TO xaxbv,
evil) Good is marked as in direct antithesis to this evil in
ver. 3, not in ver. 4. — poptT, wieldeth [beareth]), not merely p'tpsi,
carries : \_gestat, not gent ; wields] according to Divine appoint
ment.

5. 'Avayx»j) Baumgarten remarks that this word is wanting in
some MSS. It is only wanting in the Graeco-Latin, which are
unworthy of the name of MSS. where they have no Greek
copies agreeing with them (as also happens, ch. i. 19). I do
not mention this for the sake of contention, but because I am
well assured of the advantage conferred on the Greek New
Testament by him, who lessens the authority of the bilingual
copies in any passage. — 5/« rrtv opyrjv, for [on account of, through
fear of] -wrath) which hangs over the evil-doer, ver. 4. Hence
we have another manifest connection of this with the preceding
chapter, in which see ver. 19, [give place] unto wrath. — dia rr,v

KHX.U. So also the German version. — E. B. So the oldest authorities
ABD corr. later, G, Vulg. fg Iren. Memph. But both Syr. Versions have
rc.iv dyoiduv 'ipyuv — H.U.X.UV. — ED.

1 A/axoi/o,' tans/, He is the minister) Paul uses the same words concern-
iug the magistracy, as he uses to express on other occasions the ministry of
the Gospel. So also ver. 6 — V. g.

ROMANS XI11. 6-0. 171

ffvttit>r,ffiv, for conscience' sake) wliich expects the praise of a good
action from the minister of God, ver. 3.

G. Aurovpyoi, ministers) The ministry and the magistracy are
adomed with the same titles. So ver. 4, didxovog, comp. Is.
xliv. 28 ; Jer. xxv. 9. — •Kpoaxaprepowni;, [attending continually]
persevering) O that all men would do so rightly.

7. 'Opii/.ui), debts. — r'jjj an abbreviated mode of expression,1
as in 2 Cor. viii. 15, note. — <p6pov, riXog) with respect to the
thing itself; <p6po; is the genus, r't/.o? the species. — f&/3</K, TII^V,
fear, honour) with the mind, and words and gestures, p o/3oj,
respect, a higher degree of honour.

8. Mr,8tvi, to no man) From our duties to magistrates, he pro
ceeds to general duties, such as ice owe to one another. — &p ti'ktrt,
oice) a new part of the exhortation begins here. — aya^av, to loce)
a never-ending debt. Song of Sol. viii. 7, at end of ver. If
you will continue to love, you will owe nothing, for love is the
fulfilling of the law. To love is liberty.

9. Oi f^oi^fjffn;, thou shalt not commit adultery) Paul goes
over the commandments without binding himself down to their
order. — o-i -^ivboiAaprvwaiig, thou shalt not bear false witness)
I did not think that this came from Paul's pen, but Baumgarten
thinks so, as he writes, that Whitby should be consulted. See
App. crit. Ed. ii. on this passage.2 — £ TIC krspa, if there be any
other) for example, honour thy father. — sv-ro/.i) svroXri, a command*-
merit, a part ; vopog, the law, the whole. — /-oyu, in the saying) a
short, easy one. — u.va.?.e<paXaio\jrai) it is briefly comprehended, so
that although particular precepts may not be thought of, yet no
offence can be committed against any one of them by the man,
who is endued with love; comp. is fuljilled [in one word] Gal.
v. 14, likewise, hang [all the law and the prophets] Matt. xxii.
40. — uc aeavrov) So Seidelianus along with some ; others read us
savrov, which Baumgarten approves. I was of opinion that one
sigma had been written instead of two, and those, who are

1 See Appendix. Concisa Locutio.

3 The German Version has the clause, rather, I should think, from a slip
of memory, than from change of opinion. — E. B.

ABD( A)G/<7 Origen, the best AISS. of Vulg. omit ov \^tv^o/nx^rv^a£t;. Rec.
Text keep the words, with wliich a few MSS. of the Memph. Vers. agree.
—ED.

172 ROMANS XIII. 10, 11.

acquainted with the habits of the transcribers, will readily agree
with me. Examples will be found in App. crit., p. 383.1

10. Kaxbv ovx, no evil) Moreover, most duties are of a negative
character ; or at least, where there is no one injured, positive
duties are pleasantly and spontaneously performed. Where there
is true love, there a man is not guilty of adultery, theft, lying,
covetousness, ver. 9.2

11. K«/ rovro, and this) supply do, those things, which are
laid down from ch. xii. 1, 2, and especially from xiii. 8. — xaipbv)
the time [opportunity, season] abounding in grace, ch. v. 6., iii.
26 ; 2 Cor. vi. 2. — wpa, the hour) viz. it is. This word marks
a short period of time. We take account of the hour for [with
a view to] rising. — ydy, already) without delay ; presently after
there occurs \>vv, at the present time [now]. — 1% vinov, out of sleep)
The morning dawns, when man receives faith, and then sleep is
shaken off. He must therefore rise, walk and do his work, lest
sleep should again steal over him. The exhortations of the
Gospel always aim at HIGHER AND HIGHER DEGREES of perfec
tion, [something farther beyond], and presuppose the oldness of
the condition in which we now are, compared with those newer
things, which ought to follow, and which correspond to the
nearness of salvation. — fjpuv) construed with lyyuc, which is in
cluded in eyyvripov, rather than with surripia ; for in other pas
sages it is always called either the salvation of God, or salvation
absolutely, not our salvation, [which Engl. Vers. wrongly gives] ;
comp. on this nearness of salvation, Gal. iii. 3, v. 7. In both
places the apostle supposes, that the course of the Christian,
once begun, thereupon proceeds onward continually, and comes
nearer and nearer to the goal. Paul had long ago written both
his epistles to the Thessalonians ; therefore when he wrote of
the nearness of salvation, he wrote considerately [for he here,
after having had such a time meanwhile to consider, repeats his
statement], comp. 1 Thess. iv. 15, note. Observe also : he says
elsewhere, that we are near to salvation, Heb. vi. 9 : but here,

1 ABD(A) Vulg. Orig. have otav-rov. But G and Rec. Text lav-rov. — ED.

2 Qvv, then) Love is not extinguished of itself; for well-doing, unless it
meets with some obstruction from some evil, goes on without interruption :
hence it is that from the avoiding of evil the fulfilment of the law, which also
includes good, is derived [is made to flow]. — V. g.

ROMANS XIII. 12, 13. 173

that salvation, as if it were a clay, is near to us. He who has
begun well ought not to flag, when he is near the goal, but to
make progress [deficere, proficere : not to recede, but proceed~\.
— ?j surripia) Salvation to be consummated at the coining of
Christ, which is the goal of hope, ch. viii. 24, and the end of
faith, i. Pet. i, 9. The making mention of salvation is repeated
from ch. v. and viii. [Moreover from that whole discussion, this
exhortation is deduced, which is the shorter, in proportion as that
icas the longer. — V. g.] — % OTS iKiffrivga/w) than at the time, when
we began to believe at the first, and entered upon the path
described, ch. i. — iv. ; so, Kiarsvtiv, to take up faith, [to accept it,
to become believers] Acts iv. 4, 32, and in many other places.
[//<?, icho has once begun well, from time to time approaches either
nearer to salvation, or salvation, as it is said here, comes nearer
to him. He has no need to feel great anxiety, excepting the
eagerness of expectation. — V. g.]

12. 'H vii%) the night of this dark life, c?o?xo-\J/fi/, has come to its
height ; the day of complete salvation has drawn nigh, — the day
of Christ, the last day, Heb. x. 25, the dawn of which is this
whole time, which intervenes between the first and second coming
of our Lord. Paul speaks as if to persons awaking out of
sleep, who do not immediately comprehend that it is bordering
between night and day. He who has been long awake, knows
the hour ; but he to whom it needs now at last to be said, it is
no longer night, the day has drawn near, is understood to be
regarded as one, who is now, and not till now, fully awake. —
ipya, the icorks) which they, whilst even still lying [and not yet
awake] perform: comp. Gal. v. 19, note; works, which are
unworthy of the name of arms. Farther, ivorks come from
internal feelings : arms are supplied from a different quarter ;
during the night men are without even their clothes ; during
the day, they have also arms. — ocXa, arms) this word is repeated
from ch. vi. [13, Neither yield your members as instruments of
unrighteousness] : such arms as became those, who are light-
armed [ready for action], as the breastplate and the helmet,
1 Thess. v. 8.

13.' Eyfl-^jj/xovw;) with good clothing (Jionestli/, Engl. Vers., in

e?, as in the day) See that you bear yourself so now, as you
would desire to be seen to be at the last day — V. g.

174 ROMANS XIII. 14. XIV. 1.

the archaic sense, = becomingly • in becoming attire). —
xai pedais, not in riotings and drunkenness) as to ourselves.
feasting, a lascivious banquet, with dancing and various dis
orderly acts. — Wisd. xiv. 23 ; 2 Mace. vi. 4. — xo/Va/g xa/ a<r£X-
ys/a/j, m chamberings and wantonness} accompanied with others.
— £^/5/ xa/ £»jAw, in strife and envying) directed against others.
In ver. 13, 14, there is a chiasmus :l a. not in rioting — (3. not in
strife and envying : j. but put on, in love [opposed to strife, and
inseparable from Christ], the Lord Jesus Christ — <3. and — not —
for the lusts. (3 and y correspond, a and 8.

1 4. Tov) Here is summarily contained all the light and power
of the New Testament, as it is the whole of salvation [everything
that is wrong being excluded. — V. g.] 1 Cor. vi. 11. — 'iqffovv
Xpiffrbv, Jesus Christ) ch. vi. 3, 4. — capxbs, of the flesh) This has
respect to ch. vii. and viii. — vpovoiav, care) The care of the flesh
is neither forbidden in this passage as bad, nor praised as good,
but it is reduced to order and fortified against the dangers to
which it is liable, as something of a middle character [between
bad and good], and yet in some respects the object of suspicion.
Tlpovoia, previous [anticipatory] care of the flesh is opposed to
holy hope. — evdvpias, lusts) of pleasure and passion : with this
comp. ver. 13 [and ch. vi. 7.]

CHAPTER XIV.

1. ' AffSivoiJvra) The participle is milder than the adjective
Qtvri, weak. — 7r/<m/, in faith) Even still the apostle refers all
tilings to faith. — ^pos\a>j,j3dvisdf, receive ye) We have the same
word, ver. 3, ch. xi. 15, xv. 7 ; Philem. ver. 17. \_Salvation has
come to both Jews and Gentiles by faith ; therefore neither party
should impede the other, but both should afford mutual assistance.
—V. g.] — pfi sis, not into) He who urges another to do, what
he himself is doing, appears to receive him, but then he receives
him so, that his thoughts, &aXoy/<r,«,o/, are driven into [to enter-

1 See Appendix.

ROMANS XIV. 2-6. 175

tain] doubts, diaxplatts, so that he cannot in his own feeling on
the particular point, be borne along with full satisfaction, -rX^o-
fopt?ffi)at [be fully persuaded, ver. 5], the word adiatpopsTv is the
antithesis to the word Siaxpmiv. He calls them doubts in the
thoughts, for those in doubt think more than they speak.

2. UienUi, believes) This word has a more direct sense in the
predicate ; the participle aahvuv conceals, as it were, the weak
ness of him who eats herbs. — Xd^ava, herbs) vegetable food (in
preference to meats, ver. 21), which we have the most undoubted
liberty to eat, Gen. ix. 3.

3. ait™*, him) who eats in faith. — xpoff&d;3iro, hath received)
[taken to Himself] for example, from among the Gentiles.

4. z-j) thou, O weak man. — rig e/T) who art thou, who takest
so much upon thyself. — aXX&Yp/ov oSxsrqv, another -maw's servant)
He calls him in another respect thy brother, as it suits his
purpose, ver. 10. — Kup/w, [Master] Lord) Christ, ver. 6, 7, 9,
10, 14, 15, 18. — orjjxe/, he stands) although thou, O weak man,
dost not think so. — oradqetrai de, yea, and he shall be holden up)
if he shall fall ; he will be upheld by sure knowledge. — dwarbg
yap, for He is able) In the works of Divine grace, the conclusion
is often valid, when drawn from what is possible {posse) to
what actually is (esse) : against those especially, who judge other
wise ; and in behalf of those who are weak.

5. Tlaffav fif&effav) rraffav Tji^pav xpivti r^'spay, another judges every
day a day. He judges that he should equally do good at all
times. — ibi(ji vot, in his own mind) his own, not another's, vovg
does not signify the opinion of the mind, but the mind itself. —
fXqpopoptisdai, to be borne along icith full satisfaction [lit. course~\)
i.e., let each one act, and let another permit him to act (this is the
force of the Imperative, as at ver. 16) according to his own judg
ment, without anxious disputation, and with cheerful obedience,
comp. v. 6. He is not speaking positively [precisely] of the
understanding ; for these two things are contradictory : you-
may eat, you may not eat, and therefore cannot at the same time
be true ; and yet a man, who has determined either on the one
or the other, may be fully persuaded (lit. be carried, full course)
in his own mind, as a boat may hold on its course uninjured
either in a narrow canal or in a spacious lake.

G. E-j^a^/oTE/' yap — xal ilya.picrti', for he gives thanks — and

176 ROMANS XIV. 7-9.

gives thanks) Thanksgiving sanctifies all actions, however out
wardly different, which do not weaken it, 1 Cor. x. 30 ; Col.
ii. 7, iii. 17 ; 1 Tim. iv. 4. The, For, however, has greater
force than and, as thanksgiving is more connected with eating,
than with abstinence from eating ; and in him, who eats, there
are both the fruits and the criterion, and in some respects the
ground of faith, even of that faith, of which we have an account
at ver. 22, and of an assured conscience ; with respect to him
who does not eat, that faith, of which we read at ver. 22, is no
doubt defective as to its fruits, criterion, and the ground on
which it rests, but yet the man retains all the three as regards
a conscience void of offence [not violated]. — xai e^apiffTi?, and
gives thanks) for herbs, ver. 2.

7. 'H/J.UV, of us) believers ; for all others live and die to them
selves. — tavrw, to himself) Wellerus says : JVo man ought to
live to himself, neither formally [formaliter], so that, as one at his
own disposal, he should regulate his life according to his own
desires ; nor materially [materialiter], because, satisfied ivith him
self, he may wish to give icay to self-indulgence ; nor [finaliter]
with this end in view, that he may make the scope of his life the
enjoyment of pleasures. — £»}, 0.^06^0^1, lives, dies) the art of dying
is the same as that of living.

8. Tifj Kt>£/w, to the Lord) implying the Divine majesty and
power of Christ. — effptv) we are, not merely we begin to be.

9. Ka/ axidavt xai efyffsv, both died and revived) This agrees
with what goes before and with \vhat follows. Baumgarten
reads xai aitarri, and alleges the probability of omission on thek
part of the transcribers, but gives no reason for this probability.
I think the addition probably is due to this, that the transcribers
very easily laid hold of a very well-known expression concerning
Christ, afidavs xai aviary, 1 Thess. iv. 14 ; and when this was
done, some omitted xai ifyfftv, others, however, also retained it,
and moreover placed it either first, as in Iren. 1. iii. c. 20 ; or in
the middle, as in the Syriac version ; or third in order, as in
Chrysostom, who, however, in his exposition, passes over the
xai av'fffrr,. Whitby, who, according to Baumgarten, ought to be
consulted, refutes himself; for he says, that a^Qavtv and vgxgSv,
tfyfftv and ^uvruv correspond to each other (as also Origen observes,
c. Cels., p. 103, ed. Hoesch.) aiiarr, finds nothing to which it

ROMANS XIV. 9. 177

corresponds. I have cleared away the objection from the testi
monies of the fathers, adduced by him, in the Apparatus. The
reading tfygtv is well supported ; av'sfygtv rests on much weaker
authority.1 — vtxguv, of the dead) The dying and the dead rejoice
in the Lord Jesus, who has died and abolished death and van
quished the devil, Ileb. ii. 14. — ?wruv, of the I icing) The
living and those, who are made alive again, triumph with their
living Redeemer, their Kinsman (Heb. GoeL) The living God
is the God of the living, Matt. xxii. 32. Christ, who lives
again, is Lord of those who are brought to life again. Paul
places here, ver. 7, 8, this life before death, and, in ver. 9, by
gradation, after death, that life, as ch. viii. 38, with which comp.
ver. 34. Christ, says he, died, that he might have dominion over
the dying, Christ revived, that He might have dominion over the
living. Christ has died, therefore death (the act or rather the passive
suffering of dying and the state of death) will not separate us
from Him. Christ has risen again, therefore ths life (of the world to
come) will not separate us from Him; hence the notion of2 the
insensibility of the soul during the whole night, whilst the body is
in the grave, is set aside by the dominion of Christ over the dead ;
and against this doctrine solid arguments are derived from the
appearance of Moses and Elias, Matt. xvii. 3, as also from the
resurrection of the saints, Matt, xxvii. 52, 53 ; and from the hope
of Paul, etc., Phil. i. 23 ; 2 Cor. v. 8 ; Heb. xii. 23. To these
we may add " the fifth seal," Rev. vi. 9, note, and the o-tf.oi,
multitudes of the blessed, Rev. vii. and xiv., etc. The apostles
themselves declined, 1 Cor. v. 12, to judge "those that are with
out." The state of deserving [the state in which men are capable
of deserts] (taking the word in a large sense on both sides [in a
good and a bad sense]) is doubtless not extended beyond this
present life. The condition of man for all eternity depends on
[his state at] the moment of death, although without man's
co-operation, different degrees may exist. Comp. Luke xvi. 9,
22, 25; John ix. 4 (comp. Ecc. ix. 10) ; Gal. vi. 10 ; 2 Tim.

1 ABC Memph. Syr. later, read «*•«&*»«»» xeti f^wtn. But G^, Vulg. and
Ori^en, d^idavtv xott dviurr,', for which last Fulgentius and the Fuld. MS.
• >f Vulg. corrected by Victor, have oLvi^wtv. D(A)/ Iron, have i^r,atv x.eti
x.a.1 aviary. Rec. Text, d-7?i6. x. etviarr,, ». dvi&oty. — El).

VOL. III.

178 ROMANS XIV. 10-15.

iv. 6, 8; Tit. ii. 12 ; Heb. iii. 13, vi. 11, ix. 27 ; Rev. ii. 10;
Rom. viii. 23, etc.

10. 2i) &, But thou) thou, who art the weaker ; it was with
him the apostle has hitherto been dealing : he now addresses the
stronger, or [dost] thou also. — xgm/s, judgest) He, who judges,
demands, that the knees should be in fact bent to Him.1 —
e%ov6eveis, dost thou set at nought ?) in thy mind and by thy conduct.

11. YsypaKrai, it is written) Christ is God ; for He is called
Lord and God : It is He Himself to whom we live and die. He
swears by Himself. — ^u syu, Xeyei Kiipios' on — xai va.aa y\usaa
£%o{j,oho'y7ifffrai r£> &sw) Is. xlv. 22, 23, LXX., lyu fi/j,i o 0ebg xai
oux tffnv aXXoj — on — xa/ 6/j,s?rai vaffa yXueffa rbv &tbv.2 I am
God and there is none else, and every tongue shall sicear by God.

12.3 Awrfs/, shall give) A. gentle exhortation : let no man fly
upon [seize] the office of a judge.

13. Kptvart, judge ye) A beautiful Mimesis4 in relation to that
which precedes, [If we are to judge, be this our judgment] let us
no longer judge. \_This matter requires diligent attention. — V. g.]
— KpoffxopfAa, a stumbling-block) if a brother be compelled by one
to do the same thing [as one's self], ver. 20. — ffxavdaXov, an
offence) if he, the same, abhors you, for what you have done.

14. 'EK Kupip IjjrfoD, in the Lord Jesus) All cases are best and
most certainly resolved in the face of Christ ; / know and am per
suaded, a rare conjunction of words, but adapted to this place
for confirmation against ignorance and doubt.

15. A?, but) An antithesis. Not only faith, ver. 14, but also
love ought to be present. — 5/a /S^w/ia) psiuaig, [less is said than
is intended] : comp. Heb. ix. 10 : xii. 16 : xiii. 9. — XuKtTrui, is
grieved) The antithesis to this is the joy in ver. 17. — ovx 'in, now
no longer) He places before his mind some one who stands sted-
fast in love, and intimates that he ought never lose sight of love.
Love and joy, not love and grief, are connected together. — xara

according to love, charitably) Hence the connection of

1 ToC X(>«rTov, of Christ) God will judge by Christ, ch. ii. 16. — V. g.

2 'Eio^oXoysj(7£T«/, shall confess) seriously. The oath of believers cor-.
responds to the oath of God, Is. xlv. 23. — V. g.

3 Iltf i eetvTov, concerning himself) not any other. — V. g.

4 See Appendix. An allusion to some word or thing previous which had
been the subject of refutation ; as here, judging.

ROMANS XIV. 16-18. 179

the first verse with the preceding chapter, ver. 8, is manifest. —
ru> fipupari eou, with thy food \ineat\) Do not value thy food more
than Christ valued His life. — ^ d-roXXue, do not destroy) 1 Cor.
viii. 11. Even the true brother may perish, for whom Christ
most lovingly died.

16. MJJ, not) Liberty is the good of [peculiar to] believers, 1
Cor. x. 29, 30, flowing from the privileges of the kingdom of
God. Generous service in ver. 18, is opposed [antithetic] to the
abuse of this liberty. In the writings of the fathers the Lord's
Supper also is usually denominated rb ayadbv, the good, as Suicer
shows, Observ. Sacr., p. 85, which is indeed not inconsistent
with this very passage of Paul, who, writing on the same sub
ject, 1 Cor. x. 16, takes his argument from the Lord's Supper.
It is comprehended under the good of believers. But he speaks
of rb d"/a,drjv, the good, to show the unworthiness of evil-speaking ,
of which either the weak, who consider the liberty of the stronger,
licentiousness, or even others might be guilty.

17. 'H /3aff/Xs/a ro\J 0£oD, the kingdom of God) The kingdom of
God is, when a man is under the power [influence] of God, so
1 Cor. iv. 20. — Ppusit; xa.1 T&'CVJ, eating and drinking [not meat
and drink, which would be /3^w,aa, etc.]) It does not consist in
the bold and careless use of liberty, for example in relation to
meat and drink. — dtxatoawri, righteousness} in respect of God.
The three points of this definition relate to the sum of the whole
epistle in their order. The one peculiar characteristic of faith
and life [in the Christian], independently of the article of the
sinner's justification [through faith] is righteousness. — flpw
peace) in respect of our neighbour; comp. ch. xv. 13. —
joy) in respect of ourselves : comp. ch. xv. 13.

18. 'EK TOUTOIS, in these things) whether he eats or not ; the
Alex, and others, Lat. [Vulg.] have Jv roirw : TOVTW in the sin
gular has no antecedent, to which it can be made to refer. It
may have arisen from its alliteration with T&, which follows.1 —
tldpsffros — doxipbs, acceptable — approved) He does that, by which
he pleases God and approves himself to, and ought to be ap-

1 ABCD corrected later, Qfg Memph. Theb. Versions, Origen, have iv
rovru. Rec. Text is supported by the two Syr. Versions alone of ancient
authorities in reading \v rovroif. — ED.

180 ROMANS XIV. 19-22.

proved by, men : he is even approved by those, whom he has no
desire to please.

19. E//>^VJJ£, o/xo(3o,a5$?, of peace, of edification) These two things
are very closely connected. Theology is in itself a peace-maker
and is designed for edification. Controversy is not so directly
useful for edification, although it should sometimes be added. —
Comp. Nehem. iv. 17.

20. M)j xardXui, do not destroy) The effects of even one sin
may be distressing and important moreover, ver. 15. — ivsxsv
Ppuparoc, on account of meat) a very small matter. — TO spyov rov
0£oD, the work of God) a very great matter : the work, which
God accomplishes within in the soul, by edification, and in the
church by harmony [Faith is principally intended, John vi. 29. —
V. g.J — xaxbv, evil) the word to eat [is evil], is to be supplied
from what follows : He does not say xaxa, evils. — dia, vpogxoijs-
paroi;, with offence) so that another may be offended by his
eating.

21. Mqds, iv u>) neither, viz. to eat, drink, do anything, in
which, etc. — Tpo<rxoVrs/) stumbleth, and is wounded, induced
rashly to imitate thee, with the loss of righteousness. As there
is a difference between righteousness and joy, so there is a differ
ence between the loss of each. — gx.avda'hlfyrai, is offended) is en
snared and impeded, feeling a repugnance to thy action- [in
eating, and yet doing it in imitation of thee], accompanied with
the loss of peace. — &ff6e*t/) is made iceah, or at least remains
so, 1 Cor. viii. 9, 10 ; defective in mental strength, and hesitat
ing between imitation and horror, with the loss of joy : comp.
ver. 17. h?3j LXX., aadsvtiv.

22. Tl/ffTiv, faith) concerning the cleanness of meat [all meats
alike]. — tiauTov, — Qeou, thyself — of God) a double antithesis, in
relation to our neighbour; as in ch. xv. 3. — lyj, have) The
foundation of real prudence and judicious concealment [of our
views on non-essentials, for the sake of our neighbour]. — paxdpiog,
happy) These words down to the end of the chapter, contain
the antithesis to ch. xv. 1, but. — xpivuv, judging [condemning])
[Condemning] judging and approving are the words in anti
thesis : by combining the two, the doubting conscience is ex
quisitely described, when a man approves a thing, and yet
[condemns] judges his own action.

ROMANS XIV. 23. XV. 1-3. 181

23. 'O fc) The reason, why the stronger ought not to induce
the weak to eat. — idv pd-yp, if he eat) This must be understood
both of a single act and much more of frequent eating. — xara-
xexpirai, is condemned) Comp. Gal. ii. 11, note. — sx v/ffrfug, of
faith) of which ver. 2, 5 at the end, 14 at the beginning, 22.
Therefore it is faith itself that is indicated, by which men are
reckoned to be believers, informing and confirming, as it does,
the conscience, and constituting partly the foundation and
partly the standard of upright conduct. — dpapria,, sin) and there
fore obnoxious to condemnation.

CHAPTER XV.

1. 'A?, [on the other hand~\ but) [This is in antithesis to
Happy — Sin, last ch. ver. 22, 23]. There is great danger, and
we are only kept guarded by the power of God ; but we ought
[owe that debt to others] to watch over [pay attention to] one
another. — r^t^) ice. He counts himself also in common with
others a debtor, as an apostle, and as an apostle of the Gentiles.
— oi duvaroi, the strong) comp. Gal. vi. 1, note. — (Saffrdfyiv, to
bear) It is indeed a burden. — dptuxtu) ' Apsexu, I am anxious to
phase. He who is anxious to please himself, is indifferent about
pleasing another, and pays little respect to his conscience. This
is a Metonymy of the antecedent for the consequent [See
Append.]

2. E/£ TO ayaSbv, npog oixodo^v, for good, to edification) its, unto,
denotes the internal end, in respect of God ; vpbg, to, the exter
nal end, in respect of our neighbour. Good, the genus ; edifica
tion, the species.

3. ' O Xpiarbc, Christ) who alone was truly 8vvarb$, strong, comp.
ver. 1 with ch. v. and vi.: duvaroi strong, dafavt/i; weak. — ou% iaur&,
not Himself) Admirable <n/yxa7-a/3a<r/j, condescension ! Not Him
self but us, ver. 7, 8 ; Ps. Ixix. 32 : Christ procured dp'iaxttav,
what is well-pleasing to God for those, who see and are glad

, we ought} for Christ's sake, ver. 3. — V. g.

182 ROMANS XV. 4.

[lieferring to Ps. Ixix. 32, which see]. — dXXa) but, viz., He took
that upon Himself, which is written. — yiypa-rra/, it is written)
Ps. Ixix. 10, with which comp. ver. 11, 12, in the latter hemi
stich of either, it matters not which. — oi — spi) So the LXX. — l<nt-
veffov, fell on) By right Christ might have borne Himself as God,
and have enjoyed Divine honours, but He did not use His right,
for our sakes,Phil. ii. 6. He indeed thoroughly felt the reproaches,
which wicked men cast upon God, with that sorrow, which they
ought to have felt, who gave utterance to them ; and He Him
self bore and expiated those reproaches as patiently, as if He
Himself had been the guilty person. His whole sufferings are
here intended ; He at that time performed the office of a minister
[a servant], Matt. xx. 28. \_At that time. He did not please Him
self, but He interposed Himself, in order that in respect to [in the
case of] all who had dishonoured GOD, GOD might receive what
was well-pleasing [" caperet beneplacitum." Or rather, that God
might by the atonement, be enabled to exercise good-will consist
ently with justice]. It behoved Him to endure many things with
patience, ver. 1, 4. — V. g.]

4. Tap, for) This assigns the reason for the quotation just
made. — -Trpotypdpri) were ivritten before the time of the New Tes
tament ; as was that, which is quoted, ver. 3, as having been
written concerning Christ. — ri/Atripav) our, or of us believers in
the New Testament, ch. iv. 24; 1 Cor. x. 11.— v-Tro^ov^g, patience)
of which Christ afforded an example, not pleasing Himself. — xa/)
a hendiadys [See Append.], the comfort [paraclesis] of the Scrip
tures leads us to patience. A summary of the ends [the main
aim] of sacred Scripture. — <rapa;c>Jj<rswg, comfort) which holds the
middle place between patience and hope ; ch. v. 4. There is
comfort \_paraclesis, consolation], when the soul re-echoes the
sentiment, thou art doxipog [Comp. the Gr. James i. 3, 12] ap
proved. 2 Cor. i. 6. — ruv ypatpuv, of the Scriptures) It is in the
plural, and corresponds with whatsoever. [The Scriptures testify
of Christ, and teach us by His example, what we should do or
what we should leave undone. — V. g.] — rriv Ix-r/^a, the hope) The
article must not be overlooked, comp. on patience and hope,
ch. v. 4, on hope, ver. 12, 13. For from this mention of patience
and comfort the fifth verse is deduced, and from the mentioning
of hope the thirteenth verse. — '^M^V, may have) The former part

ROMANS XV. 5-8. 183

of this verse treats of the use of the whole Scripture, the latter
principally of the use of the Saying quoted at ver. 3. Hence
comes the twofold prayer, ver. 5, 13, suitable to the approaching
conclusion.

5. &sbs rr^ uTo/4ov5j£ xal Kapaxl^stus, The God of patience and
consolation) So, the God of hope, ver. 13, the God of peace, ver.
33. Titles from the thing, which is treated of. Elsewhere, the
God of glory, the God of order, the God of the living, the God of
heaven. — 7-^5 -rapaxX^ffssuj — rb atiri tppwiTv — Kara) So plainly, Phil,
ii. 1, 2.

6.1 ' Opodupadbv, with one mind) with one believing mind. —
ero'^oLTi, with the mouth) confessing. — bo^d^n, ye may glorify)
Ye Jews and Gentiles, ver. 7, 9. — rbv Qsbv xai tart pa rot Kupiw
j3/xa)i/ 'ijjffoD Xf/oro-j, the God and Father of our Lord Jesus Christ)
a frequent appellation, 2 Cor. i. 3, xi. 31 ; Eph. i. 3 ; Col. i. 3 ;
1 Pet. i. 3. It is to be resolved in this manner : The God of
our Lord, etc., Eph. i. 17, and the Father of our Lord, etc., in
stead of what men of old said, God the Creator and the Lord of
heaven and earth, Ps. cxxiv. 8, and the God of Abraham and
Isaac and Jacob, thereby subscribing [signifying their assent] to
the faith of these believers. So elsewhere God and our Father,
Gal. i.4. Christ has a double relationship to God and the Father,
as compared with us ; we also have a double relationship, through
Christ, John xx. 17.

7. (j[j.ag, you2 ) who were formerly weak, Jews and Greeks
without distinction. — tig do^av &to\j, to the glory of God) It is con
strued with received, comp. ver. 6, 8, 9.

8. AJ/W df, Now 1 say) By this verse the preceding clause
concerning Christ is explained. — Xpiffrbv Ir^cD*.) Others say,
IqaoiJv Xpiarbv.3 Those, who have omitted the name Jesus in this
passage, seem to have had respect to ver. 3 and 7. The nomen-

1 To at-rd (pqoviiv, to think alike) Patience and comfort promote harmony.
He who disagrees with himself shows himself very morose to others. Har
mony is founded in Christ Jesus, as full hope is subsequently founded in the
Holy Spirit, ver. 13. — V. g.

a ACD corrected later, Gff Vulg read i>fi»s. Rec. Text reads ti/^xs with
BD early corrected, f. — ED.

:! ABC read X^/errov only. But D(A)G/<7 and both Syr. Versions and
Rec. Text ' \WQVV \oiurov. — ED.

184 ROMANS XV. 9.

el at ore, Jesus Christ, and Christ Jesus, ought not to be con
sidered as promiscuously used. Jesus is the name, Christ the
surname. The former was first made known to the Jews, the
latter to the Gentiles. Therefore he is called Jesus Christ ac
cording to the natural and common order of the words ; but
when He is called Christ Jesus, by inverting the order of the
words, peculiar reference is made to the office of Christ, with
somewhat of a more solemn design. And this is especially suit
able to the present passage. Sometimes in one place, both
arrangements of the words prevail, ver. 5, 6 ; Gal. ii. 16, note;
1 Tim. i. 15, 16, vi. 13, 14 ; 2 Tim. i. 9, 10. See also 1 Cor.
iii. 11 ; with which comp. 1 Tim. ii. 5. — didxovov, a minister") a
suitable appellation ; comp. ver. 3 ; Matt. xx. 28. [Remarkable
humiliation ! Here indeed there was need of patience, ver. 4, 5. —
V. g.] — Moreover, Jesus Christ became the minister of the
Father for the salvation of the circumcision. Christ was sub
servient to the will of the Father : the Father devoted Him
for the salvation of many, whence the Genitive, of circumcision,
has the same meaning as in Gal. ii. 7, 8. Presently after, reign
ing is ascribed to this minister, ver. 12. But this appellation
(minister} is not repeated in the next verse, for the calling of the
Gentiles coheres with His state of exaltation ; — it is accordingly
said there, that they might glorify, for greater thanksgiving is
rendered by the Gentiles,1 than by the circumcision. — vsp/To^c,
of the circumcision) that is, of Israel. — vaTtpuv, of the fathers)
The Genitive here contains the emphasis of the sentence, Matt,
xv. 26.

9. A/a — iSvtffi — 4/aXai) Ps. xviii. 50, LXX., bia — tOvigi, Kvpie —
•v}/aAw. — ff^o/ioX&yjijtfo/Aa/, I will confess) Paul says that the Gentiles
do that, which Christ declares in the Psalm, that He will do ; in
fact, Christ is doing this among [or rather, in the person of~\ the
Gentiles, Heb. ii. 12, where Paul quotes Ps. xxii., as here Ps.
xviii. is quoted. In Ps. xxii. Christ announces the name of the
Lord to His brethren ; in Ps. xviii. He confesses to the Lord
among [or in the person of~\ the Gentiles, and the Gentiles con
fess to Him in [the person of] Christ. Afterwards in Ps. cxvii.

1 Naturally so : Because they have received grace extraordinarily, they
being but as the wild olive grafted in on the elect stock, Israel. — ED.

ROMANS XV. 10-12. 185

the Jews invite all tribes and all nations ; Dfr6 signifies a multi
tude, and DV a political community. — -4/aXw, / will sing) The
Gentiles sing and praise, because they have obtained mercy,
Heb. mots, using the organ.

10. Aeyti) viz., 6 ?Jywv. — tup pat/Syre \&vr^ /&sra, rov >.aoD avro\j) So
the LXX., Deut. xxxii. 43. Comp. Ps. Ixvii. 5, the nations in the
earth. The Imperative, put by apostrophe,1 is equivalent to a
categorical indicative, for the promise was not made to the
Gentiles. — /j.ira, with) The Gentiles were not His people ; — this
is mercy [ver. 9], because they are admitted notwithstanding.

11. Aiveirs — xa/ Jcra/vstrarf) Ps. cxvii. 1, LXX., a/Vsm — kxaiv-

12. J ' Haatag, Isaiah) Three sayings had been quoted without the
name of Moses and David ; he now mentions the name of Isaiah,
of whose book the Haphtara (The portion publicly read in the
synagogue) with this Saying, is read on the eighth day of the
Passover, at that time of the year, at which this epistle seems to
have been written. — sera/ r, — xal 6 — JT' a-irw — ) Is. xi. 10, LXX.
xa/ £ora/ sv ry fi/ispa sxslvrj r\ — 6 — E'T' crjrov. — q P'£aj the root) Christ
is elsewhere called the root of David, Rev. xxii. 16 ; but, if we
compare this passage taken from the passage in Isaiah quoted
above with ver. 1, He is called the root of Jesse. The descent
of kings and of the Messiah from His house was divinely ap
pointed to Jesse in His own name, before it was so in the name
of David, and that descent might have been expected even from
another son of Jesse, 1 Sam. xvi. 7. But David was king, not
•Jesse ; and the kingdom of Christ was in some measure heredi
tary from David, Luke i. 32, in respect of the Jews, but not in
respect of the Gentiles. He is therefore called here, not the
root of David, but, that which was next to it, the root of Jesse.
The Messiah, who was to descend from Jesse, had been promised
neither entirely to him, nor to the Gentiles : and yet He wras
bestowed on both. Those things, however, which immediately
precede, where He is called the root of Jesse, and the passage,
1 Sam. xvi. 7, where it is said of the first-born son of Jesse, /

1 See Appendix. When the discourse is suddenly turned from what it
began with and directed to some other person, present or absent.

2 A' /«/«, praise ye) on account of grace and truth. For these things
follow in the Psalm, where Israel cries aloud to the Gentiles. — V. g.

186 ROMANS XV. 13-15.

have refused him, testify that the Messiah was divinely appointed
to Jesse. — o dvtard/Atvos) So the LXX. interpreted the word of
Isaiah, DJ, a banner : There is a pleasant antithesis : the root is in
the lowest place ; the banner rises on high [to the greatest
height], so as to be seen even by the remotest nations. — iXiriovgiv,
shall hope, [trust]) Divine worship is implied here as due to
Christ even in His human nature. The Gentiles formerly had
no 'hope,' Eph. ii. 12.

13. 'EXmdog, of hope~] Comp. they shall hope, in the preceding
verse and immediately after, in hope. The God of hope, a name
glorious to God ; a name heretofore unknown to the Gentiles.
For Hope had been one of their false divinities, whose temple,
Livy mentions in the 21st book of his history, was struck with
lightning, and, again in the 24th book, was burnt with fire. —
^apac xai tipqvris, with joy and peace) We may look back to
ch. xiv. 17. Concerning joy comp. ver. 10, Rejoice ye; con
cerning peace, ibid, with [His people]. — sv 8vvdfAti) construed
with Ktpiffasvtiv.

14. 'AdsXpoi /ttou, my brethren) As one street often conducts
men going out of a large city through several gates, so the con
clusion of this epistle is manifold. The first begins with this
verse ; the second with ch. xvi. 1 ; the third with xvi. 17 ; the
fourth with xvi. 21 ; and the fifth with xvi. 25. — xai aurog lyu,
I myself also) not merely others, hold this opinion of you,
ch. i. 8. — xai a.vrol, you yourselves also) even without any admo
nition of mine. — duvd/ttvot, who are able) By this very declaration
he exhorts them to exercise that ability. — *«/ dXX;jXou?, also one
another) not merely that every one should be his own monitor ;
comp. 2 Tim. ii. 2. — voudiTt?v, to admonish) Pie points to this
ability, [viz. such as consists in this] that a man may be ^ar^,
full of goodness, full from the new creation itself; filled (TSTX*)-
puptvoi) with, all knowledge, filled, viz. by daily exercise ; in the
understanding and the will. So, goodness and knowledge are
joined, 1 Pet. iii. 6, 7, and the former is especially recom
mended to women, the latter to men. Tvuaig, is properly know
ledge ; and such knowledge, as shows respect to the weaker
vessel, obtains the name of moderation, yet it is in reality know
ledge.

15. To^wportpov, more boldly) That is, I have acted somewhat

ROMANS XV. 1C-19. 187

boldly in writing to you, who arc unknown to me, when I should
rather have gone to you in person. He says, that the degree of
boldness on his part consisted in the very fact of writing at all,
not in the manner of writing. A/a, because of, depends on, /
have written. — a-ro p'spovs, in part) [in some sort, Engl. V.] He
uses this phrase from modesty, and does not assume to himself
the whole office of teaching, but only one part of it, that of
admonition, and that not entirely ; for he subjoins s^
with us, as, before it ; he does not say simply,
putting you in mind, but e-rav.

16. AsiTovpybv, hpovpyovvra, vpoffpopa) This is allegorical. Jesus
is the priest ; Paul the servant of the priest ; the Gentiles them
selves are the oblation : ch. xii. 1 ; Is. Ix. 7, Ixvi. 20 : and that
oblation is very acceptable, because it is sanctified (John xvii. 19),
along with [as well as] its gifts \i.e. their contribution to the
saints at Jerusalem is also acceptable, ver. 26], ver. 31. — sv mtv-
fj,a.n ayiu, in the Holy Spirit) whom the Gentiles receive by the
Gospel of God.

17. Ka.\)yjt<stv, glorying) Paul had a large heart ; so he says at
ver. 15, more boldly, and ver. 20, " I have strived ambitiously,"
pfXon/tfbou/ttfvoy. — ev Xpiarfi 'l^<roD, in CJwist Jesus) This is explained
in the following verse. My glorying with respect to those
things, which pertain to God, has been made to rest [rests]
in Christ Jesus. — rd <rpb$ Qibv, in those things, which pertain to
God) Paul makes this limitation ; otherwise he was poor and
an outcast in the world, 1 Cor. iv. 9, etc.

18. OD yap To^firidM, for I will not dare) That is, my mind
shrinks [from speaking of the things wrought by me] when
unaccompanied with [except when accompanied with] Divine
influence. — \a~>.iTv r/, to speak anything) to mention anything,
that I have accomplished, or rather, to preach the doctrine of
the Gospel, for the expression is abbreviated, in this manner ; I
will not dare to speak any (or do any) of those things which
Christ (would not speak, or) do by me ; for, by word and deed,
follows. The Inspiration [Theopneustia] of Paul is here
marked : 2 Cor. xiii. 3.

19. 'En 5wa(ae/ ffr,pfiuv xai rt-pdruv, [Engl. V. through mighty]
in the power of signs and wonders) This expression should be
referred to, by deed. — sv 8uvdfj.ii Tvei^aro: 0£ou, -\by\ in the poicer

188 ROMANS XV. 20-24.

of the, Spirit of God} This should be referred to, by word. We
have here a gradation, [ascending climax] : for he attributes
more to the Spirit of God, than to the signs. — a-iro — //>£%?/, from —
unto) A large tract of country. — 'lAXup/xoD, Illyricum) of which
Dalmatia is a part ; 2 Tim. iv. 10. — rb sva'yy&Xiov, the Gospel) the
office of preaching the Gospel.

20. AE, moreover \_yea, Engl. V.]) He gives the reason for
taking those regions under his own care. — piXori/uov/Aivov) The
Accusative absolute, in the neuter gender,1 the same as ap%d-
ptvov, Luke xxiv. 47.2 — 011% oirou, not where) This is more em
phatic, than if he had said, ivhere not ; for he intimates, that he
had as it were avoided those places, where Christ had been
already known. So Col. ii. 1 ; Gal. i. 22. Paul is said to have
been ' unknown' to those, who had previously received the
faith. — dXAoYf/ov, another man's) Paul here does not term Christ
Himself the foundation, but the work of others in preaching the
Gospel of Christ.

21. oT$ — ffu^ffouff/) Is. Hi. 15. So plainly the LXX.

22. Tipbg vfjuag, to yoii) as persons, to whom the name of
Christ was now no longer unknown.

23. KXipaffi, regions) This term is applied in contradistinction
to the political divisions of the world ; for the Gospel does not
usually follow such divisions ; even the fruit of the Reformation
at a very early period had an existence beyond Germany. —
sviirodiav f^uv) This signifies something more than

24. 'fig lav) 'fls is the principal particle ; sav, soever,*

is redundant, in whatsoever manner, at whatsoever time, and by
whatsoever route. — i!g rr^v s^av/ac, into Spain) wrhere the Gospel
was not yet preached. — &ia<7ropsu6/jt,svog, passing through on my
journey} because the foundation of the faith was already laid at
Rome. — iffovtftpdrjvcu, to be brought on my way} The passive
voice with a reciprocal signification, that is, to leave or commit
himself to their care to be escorted by them on his journey ; he

1 It being the object of my ambition. But Engl. V. takes it mascul., I have
strivcd. — ED.

2 But the oldest authorities read a.^a.ptvni. — ED.

1 The former implies a lasting state of mind : the latter, a feeling for the
time being. — ED.

4 But the oldest MSS. have fo, viz. ABCD(A)G.— ED.

ROMANS XV. 25-28. 189

writes familiarly to the brethren whom he had not yet seen, as
though by virtue of right [as if his claim on them were matter
of right]. — \jpuv, you} He speaks modestly. The Romans were
rather likely to have reason to be filled (to be fully grati
fied) with Paul's company. — a-ri pepovf, in some measure) He
intimates to them, that he would not however be so long at
Rome, as he wished ; or else, that it is Christ, and not
believers, with whom believers should be perfectly filled.

25. A/axovwn, ministering) after the example of Christ, ver. 8. —
ro/i ay/'o/;, to the saints) See note at Acts xx. 32.

26. Maxtdovta xai ' A%aia, Macedonia and Achaia) From this
expression the time, at which the epistle was written, may be
gathered, Acts xix. 21. — Koivuvlav, an act of communion, or com
munication [a contribution]) A term of description [applied to
their gift of brotherly love] honourable and exceedingly just. —
ruv ayiuv, of the saints) He does not say, poor saints (Gr. the
poor among the saints). Therefore not all the saints were poor.
Therefore the community of goods had now ceased at Jerusalem,
after the death of Ananias and Sapphira, and after the persecu
tion, Acts viii. 1.

27. Evdox^ffav yap, for they have been pleased) supply, / say,
comp. the beginning of the preceding verse. Pleased, and debt,
are twice mentioned. — xa!, and) Liberty and necessity in good
works are one and the same [found together]. — t! yap, for if)
This mode of reasoning applies also to the Komans ; he there
fore mildly invites and admonishes them, in this epilogue of the
epistle, to contribute : comp. ch. xii. 13. — 6ps/?.ou<r/, they ou-e it)
by virtue of the debt of brotherly kindness, 2 Cor. ix. 7. —
\iiro\ipyr,<sai, to minister) The inferior ministers to the superior.

28. 'Evirt/.iaas y.a.1 appayiffdpivoi) Words nearly related to
each other, 2 Kings xxii. 4, p|D3n~riK DFP1, LXX., y.ai 0<ppd*/taov rb
apyvpiov, and seal the silver. Paul finished this first ; nothing
interrupted him, how eager soever he might be as to other
objects, Acts xix. 21. eppuyiad/wo;, as soon as I shall have
sealed, not only that they might perceive the good faith of him,
who delivered it, but that they might also be confirmed in
spiritual communion, dmt.tveopai, I will go au-at/) even though
I may never be about to return from Spain. This is the force
of the compound verb. — ttaviav, Spain) Paul does not seem to

190 ROMANS XV. 29, 30.

have reached Spain. A holy purpose often exists in the minds
of godly men, which, although it is not fulfilled, is nevertheless
precious [in God's eyes], 2 Sam. vii. 2, 4.

29. TLXypu/Aari, in the fulness) comp. ver. 19. There is a
real parallelism in the fulness of the Gospel, both intensive and
extensive.1 — suXoy/ag, of the blessing) which is conspicuous [such
fulness of blessing as it is conspicuously seen to possess] both at
Jerusalem and Rome. — rov t\)a,yyt\tov) Some have omitted this
word : The cause of the omission is easy to be perceived, viz.
from the recurrence of ro-D.2

30. Kvpiou, Lord) He exhorts them by the name of the Lord ;
comp. by [for] the love, immediately after. — d/a-r^g, love) The
love of the Spirit is most widely extended ; it brings home [it
makes a matter of interest] to thee, even what might seem to
belong to another. — tfwa^wW^iitta/ /AO/, to strive with me) He him
self must pray, who wishes others to pray with him. Acts viii.
24, 22. Prayer is a striving, or contest, especially when men
resist. Paul is the only one of the apostles, who asks for him
self the prayers of believers. He does this moreover generally
at the conclusion of his epistles, but not indiscriminately so in
all. For he does not so write to those, whom he treats as sons,
with the dignity of a father, or even with severity, for example,
Timothy, Titus, the Corinthians, the Galatians, as he does to
those, whom he treats as his equals with the deferential regard
of a brother, for example, the Thessalonians, Ephesians, Colos
si ans (with whom he had not been), and therefore so also the
Romans and likewise the Hebrews. It [the request for their

1 That is, the internal fulness, and the expansive capabilities of the Gospel
externally, have a real correspondence. — ED.

2 Either S. R. D. Foertschius in Progr. to this passage, or S. R. D.
Ernesti in his review of the Program, affirms, that Bengel was satisfied with
the omission of this word, see Bibl. th. T. V. p. 474, but this is a mistake.
The margin of both editions (where the sign S had marked an omission
instead of a reading less certain) may be compared, s. pi., also the German
Version which expresses the words des Evangelii without a parenthesis. —
(E. B.)

The rot alluded to by Beng. as recurring refers to Rec. Text rov ivetyye-
A/ov roi>, which reading is supported by both Syr. Versions and Vulg. (later
MSS ) But ABCD(A)G Cod. Amiat. (the oldest MS.) of Vulg.
Versions omit the three words. — ED.

ROMANS XV. 31-33. XVI. 1, 2. 191

prayers] is introduced with great elegance at 2 Cor. i. 11 ; Phil.
i. 19 ; Philem. ver. 22.

31. Ka/ ha, and that) This is also an important matter. —
tuKposdixros, accepted) that the Jews and Gentiles may be united
in the closest bonds of love. The liberality of the Gentiles,
which was shown for the sake of the name of Jesus, afforded
to the Jews an argument for the truth and efficacy of the
Christian faith, and for lawful communion with the Gentiles,
2 Cor. ix. 13.

32. 'Ev yjy.f>S. tXdu, that I may come to you with joy) I may
come, has respect to the former part of ver. 31, and, with joy, to
the latter.

33. 'o Qibs ris eipqvra, the God of peace) A gradation in
reference to ver. 5, 13 : The God of patience, hope ; so, the God
of love and peace, 2 Cor. xiii. 11, The God of peace, ch. xvi. 20 ;
1 Cor. xiv. 33 ; Phil. iv. 9 ; 1 Thess. v. 23 ; Heb. xiii. 20.'

CHAPTER XVI.

1. *o//3jji', Phcebe) The Christians retained the names bor
rowed from the heathen gods, as a memorial of the heathenism,
which they had abandoned. — ovaav didxovov, who is a [servant]
minister) without the office of teaching. She might have been
considered as a minister in respect of this very errand, on which
she was sent. — KsyxftaTc, at Cenchrea) near Corinth.

2. 'EH Kvpiu, in the Lord) There is very frequent mention of
the Lord, Christ, in this chapter : In the Lord : at the present
day we say, in a Christian manner [as Christians]. The phrase
is peculiar to Paul, but often used. — xai yap, for even) a strong
argument, 1 Cor. xvi. 15, 16 ; Phil. ii. 29. There is an
all-embracing [comprehensive] relationship among believers :

1 ' Apt/in, the Greek transcribers loved to add the final Amen from its very
frequent use, not to say, in doxologies only, which have A men in Ps. xli. 14,
Ixxii. 19, etc., but in prayers and at the conclusions of books. — Not. crit.

A.Gff omit cipYiv. B (judging from its silence), CD(A)/Vulg. have it.
Tischend. therefore supports it. Lachm. brackets it. — ED.

192 ROMANS XVI. 3, 4.

Phoebe is recommended to the Romans for acts of kindness,
which she had done far from Rome. — vpoffrdTig, a succourer)
We may believe, that Phoebe was wealthy, but she did not
shrink by subterfuges from the duty of ministering, in the case
of strangers, the needy, etc. ; nor did she regard in the case of [on
the part of] her fellow-citizens, who were wholly intent on self-
interest, the opinion entertained of her bad economy. — -roXXwv,
of many) Believers ought to return a favour not only to him,
who has been of service to themselves, but also to him, who has
been of service to others.

3. ' Affvdffaffds, salute) We should observe the politeness of the
apostle in writing the salutations ; the friendly feeling of be
lievers in joining theirs with his, ver. 21, 22 ; again, the humi
lity of the former in attending to them, and the love of the
latter in the frequent use of them. — llplffKav, Prisca) strong
testimony sufficiently confirms this reading ; Baumgarten prefers
TIpiffKiXXav, Priscilla.1 A holy woman in Italy seems to have
borne the Latin name Priscilla, which is a diminutive, Acts
xviii. 2, but in the Church the name, Prisca, is more dignified.
The name of the wife is put here before that of the husband,
because she was the more distinguished of the two in the
Church; Acts xviii. 18: or even because in this passage there had
gone before the mention of a woman, Phoebe. — 'Axi/Aav, Aquila)
The proper names of believers, Roman, Hebrew and Greek,
set down promiscuously, show the riches of Grace in the New
Testament exceeding all expectation [Eph. iii. 20]. — ewtpyouc,
fellow-workers) in teaching, or else, protecting : See the follow
ing verse.

4. O/V/c£$, who) They are individually distinguished by their
own respective graces, or duties ; but Scripture never praises
any one so as to give him any ground for extolling himself, but
for praising God and rejoicing in Him. — b-Trsfyxav) The force of
the verb is not unsuitably explained by the noun I-TTO^K^ a stake
laid down. — «/ lxxX?]<y/a;, the churches) even the Church at Rome,
for the preservation of Paul, and we still are bound in some
measure to give thanks to Aquila and Priscilla, or we shall do
so hereafter.

1 ABCP(A)G Vulg. fg support n^W«v against Il£/<ncMA«j<, of the Rc
Text. — Eu.

ROMANS XVI. 5-7. 193

5. K.ar ohov, in the house) When any Christian was the pos
sessor of a spacious mansion, he gave it as a place for meeting
together. Hitherto the believers at Rome had neither bishops
nor ministers. Therefore they had nothing at that time re
sembling the papacy. It does not appear that there were
more of these house-churches then at Rome ; otherwise Paul
would have mentioned them also [as he does those in this ch.]
Aquila therefore was at Rome, what Gaius was at Corinth,
ch. xvi. 23 ; although the persecution had particularly pressed
upon him, Acts xviii. 2. — 'E-ra/Wov, Epaenetus) Paul had not
hitherto been at Rome, and yet he had many intimate acquaint
ances there from Asia, or even from Greece, Palestine, Cilicia,
Syria. There is no mention here of Linus or Clement, whence
we may conclude, that they came to Rome afterwards. — a.xa.?-/Jr>,
first fruits) This is evidently a title of approbation, 1 Cor. xvi.
15. — 'A^ai'ag) others have 'Aff/aj,1 and Grotius, along with the
British writers quoted by Wolfius approves of it, with whom
he says, how far he is correct I know not, that "Whitby
agrees. D. Ifauberus in particular supports 'A^afaj, and some
what too liberally ascribes to the transcribers the same skill
in reasoning, for which he himself is remarkable. Bill.
Betracht., Part 3, page 93. See App. crit. Ed. ii., on this
passage.

7. SuyysvE/;, kinsmen) So ver. 11, 21. They were Jews,
ch. ix. 3. — d-rotfro'Xo/;, among the apostles) They had seen the
Lord, 1 Cor. xv. 6 ; hence they are called apostles, using the
word in a wider meaning, although some of them perhaps after
the ascension of the Lord turned to the faith by means of the
first sermons of Peter. Others might be veterans, and I acknow
ledge as such the brethren, who numbered more than five hun
dred. The passage quoted from 1 Cor. implies, that there was
a multitude of those, who had seen Christ and were from that
fact capable of giving the apostolic testimony. — ^pb £/ioD, before
me) Age makes men venerable, especially in Christ. Among
the men of old, it icas a mark of veneration to Jiave the prece-

1 '\atet; is the reading of ABCD (corrected later) G Vulg. Memph. fg.
Versions. AX*<'«; is only supported by the two Syr. Versions, of very
ancient authorities. — ED.

VOL. III. N

194 ROMANS XVI. 8-16.

dence by four years.1 — y&yovaeiv ev Xp/<rr,w?) they began to be in
Christ.

8. 'Ev Kvp I w, in the Lord) Construed with beloved ; for greet or
salute at ver. 6 and throughout the chapter is employed abso
lutely [and it is not therefore to be connected with E'V KupiifJ].

9. 'H/XWK, of us. Comp. ver. 2 1.2

10. Ton ooxipov, approved) an incomparable epithet [This man
was of tried excellence. — V. g.] — 7-01)5 f% ruv) Perhaps Aristobulus
was dead, and Narcissus too, ver. 11, and all in their respective
families had not been converted. Some of them seem not to
have been known by face to Paul, but by the report of their
piety. Faith does not make men peevish, but affable. Not
even the dignity of the apostolic office was any hindrance to
Paul.

11. en/rag, who are} Therefore a part of that family were
heathens.

12. Tag xo-T/wtfas, who laboured) although they have their
name [Tpvpaiva, T>upw<ra] from rpvpri, a luxurious life ; as Naomi
(agreeable). It is probable that these two were sisters according
to the flesh.

13. 'ExXsxr&x, chosen) a remarkable title, 2 John, ver. 1, 13 ;
1 Tim. v. 21.

14. ' AffvyxpiTov, x.r.X., Asyncritus, etc.) Paul joins those to
gether, among whom there was a peculiar tie of relationship,
neighbourhood, etc. The salutation offered by name to the
more humble, who were perhaps not aware that they were so
much as known to the apostle, could not but greatly cheer their
hearts.

16. 'AevdffaffQs dXX^Xouj, salute ye one another) supply: in my
name. — ev p/X^aar/ ay/w, with a holy kiss) This was the flower of
faith and love. The kiss of love, 1 Pet. v. 14. This was the
practice after prayers. Paul mentions the holy kiss at the con
clusion of the first epistle to the Thessalonians, of both his
epistles to the Corinthians, and of this to the Romans. Paul
wrote these epistles at the earliest period. Afterwards purity of

1 A quotation from Juvenal Sat. xiii. f>8 —

"Tarn venerabile erat praecedere quatuor annis." — ED.

2 Where we find "my work-fellow:" but here "our helper," or work-
fdlow.—l&o.

ROMANS XVI. 17, 18. 195

love was in some cases extinct or abuses arose, for in writing to
the Ephesians, Philippians and Colossians, when he was in
prison, he gave no charge concerning this kiss. The difference
has regard to the time, not to the place, for the Philippians
were in Macedonia, as well as the Thessalonians. I do not say
however that the difference of time was altogether the only
reason, why the holy kiss was commanded or not commanded.
In the second Epistle to the Thessalonians there was no need to
give directions about it so soon after the first had been received.
The condition of the Galatians at that time rendered such
directions unsuitable. — a/ IxxXTjff/a/1) the churches) with whom I
have been, ch. xv. 26. He had made known to them, that he
was writing to Rome.

17. 'A&etyoi, brethren) While he is embracing in his mind, in
ver. 16, the churches of Christ, exhortation suggests itself inci
dentally ; for when it is concluded in the form of a parenthesis,
they, who send salutations, are added to those, who receive them :
ver. 21. — roi; rus) There were therefore such men at Rome.
The second epistle to the Thessalonians, which was written
before this to the Romans, may be compared, ch. ii. — ra; di^ogra-
aias, divisions) by which [what is even] good is not well de
fended. — ra ffy.w&aXa, offences) by which [what is positively] evil
gains admittance. — spaders, ye have learned) To have once for
all learned constitutes an obligation, 1 Cor. xv. 1 ; 2 Cor. xi. 4 ;
Gal. i. 9 ; Phil. iv. 9 ; 2 Tim. iii. 14. — s'xxX/varg) comp. ffr'tX-
A£<rt)o», 2 Thess. iii. 6 ; crapa/roD, Tit. iii 10 ; comp. 1 Cor. v. 11 ;
2 John ver. 10. There was not yet the fonn of a church at
Rome. The admonition therefore is rather framed so as to
apply to individuals, than to the whole body of believers. There
is however a testimony regarding the future in this epistle to the
Romans, as the Song of Moses was a rule to be followed by
Israel.

18. 01 roiovrci) such as these. The substance with its quality
is denoted. — xo/xfy, the belly) Phil. iii. 19. — yjwrdkoyiaz) as

1 The Germ. Ver. has restored the reading of Tr/xaon, although it was de
clared on the margin of both Ed. as not quite so certain.— E. B.

DG/jr omit doTra.%. vp. eti ix.x.\. Tldaeti r. Xpiarov, but add these words at
the end of ver. 21. ABC Vulg. have all the words, including vAaeti,
which Rec. Text omits without any good authority. — ED.

196 ROMANS XVI. 19, 20.

concerns themselves by promising. — gCAoy/aj) as concerns you,
by praising and flattering. — ruv axdxuv) TiD, a word of a middle
signification, p'taw, for the sake of euphemy (See Append.) ;
which the LXX. translate axaxog, and which occurs more than once
in Proverbs. They are called axaxo!, who are merely free from
badness, whereas they should also be strong in prudence, and
be on their guard against the xax/av, the badness of others.

19 'Tvazori, obedience) which belongs to o/' axaxo/, the simple.
Their obedience itself, not merely its report, reached all, since
by frequent intercourse believers from among the Romans came
also to other places, and their obedience itself was observed
face to face. It thus happens, that, as contagion is bad in the
case of bad men, so it is good among the good, in a good sense. —
Taxra;, all) you, or others also. — dffcm) Hesychius explains
a<p!x.fTo by Kapfyeviro. — TO etp V/MIV, as far as you are concerned) in
opposition to those turbulent persons, who occasion him anxiety,
not joy. — diXw &, but I wish) an antithesis : you are evidently
not wanting in obedience and axax/a, simplicity ; but you
should add to them discretion. — eopovc, ivise) contrary to those,
of whom Jeremiah speaks, iv. 22, eotpoi tiai ro\j xaxovoir,ffai, rb 81
xaX&}$ To/?]ffa/ o-ix ixs-yvusav, they are wise to do evil, but to do good
they have no knowledge. — axspatovc) say, if any evil presents
itself : I consider this a thing, which is alien to me ; Kxepuiog is
taken here in a passive sense.1

20. As, but) [not and, as Engl. Ver. has it)] The power of
God, not your prudence, will bring it to pass. — r5j$ tipyvris, of
peace) an antithesis to seditious, ver. 17, see 1 Cor. xiv. 33. —
ffuvrptysi) the future, shall bruise Satan, when he shall bruise His
apostles [viz. those breeders of divisions, ver. 17, 18.] — ri>v
"2.a.ru,\iav, Satan) the sower of strifes. Once in the course of this
whole epistle he names the enemy, and nine times altogether in
all his epistles, he calls him Satan ; six times, the devil. Scrip
ture indeed treats of God and Christ directly ; of Satan and
Antichrist indirectly. — I/TO roi)$ irodas, under your feet) Eph. vi.
15. Ever}' victor}' achieved by faith is the cause of new grief
to Satan. — Iv rayji) speedily, which refers to the beginnings of
bruising [Satan, viz.] in the case of sudden danger [a sudden

1 Unaffected by evil. — ED.

ROMANS XVI. 21-25. IJ>7

assault by him.] — «,a»jv) The transcribers very often added this
word to prayers, although here almost all the copies are without
it. Baumgarten however defends it.1

21. 2u«/>y6s, fellow-labourer) He is placed here before the
kinsmen. His name however is not found in ch. i. 1, because
he had not been at Rome.

22. *A<rTa£o,aa/, I salute) Tertius either by the advice or good-
natured permission of Paul put in this salutation. Paul dic
tated, from which it is evident, how ready the apostles were in
producing their books, without the trouble of premeditation. —
Tipno;, Tertius) a Roman name. An amanuensis no doubt well
known to the Romans. — s'v, in) construed with / icho wrote ; an
implied confession of faith.

23. r«/'o;, Gains) a Corinthian, 1 Cor. i. 14. — o>.»j$, of the
whole) For very many used to resort to Paul.2 — o/'xov&'/ios, the
chamberlain) The faith of a man so very high in station could not
but be a matter of joy to the Romans. — r^ -ro'Xew;, of the city)
doubtless of Corinth.

24. 'H %ap<; — r,jj,uv) The Alexandrians were without this
reading.3 — «/^v, we have lately spoken of this particle.

25. T2 Bi, now to Him) As a doxology concludes the disquisi
tion, ch. xi. 36, so it now concludes the whole epistle. So
2 Pet. iii. 18 ; Jude, ver. 25. The last words of this epistle
plainly correspond to the first, ch. i. 1—5 ; especially in regard
to " the Power of God," the ' Gospel,' ' Jesus Christ,' the
* Scriptures, the " obedience of faith," " all nations." — favapew,
that is of power — xara rt> ivayyil.iov pov, according to my Gospel)
The power of God is certain, i. 16 ; Acts xx. 32, note. — i/^ac,
you) Jews and Gentiles. — err,f>!^ai) we have the same word,
i. 11. — JHnxdXu^ir) This same word is found at i. 17. — xara
dToxaXu-4/;K must be construed with ivayyiXiov pou. — /jwarrjplov, of
the mystery) concerning the Gentiles being made of the same
body, Eph. iii. 3, 6. — yjpwots d/wc/o/;, since the world began)

1 Rec. Text has it in opposition to ABCD(A)G Vulg. and almost all ver
sions — ED.

2 Whom, as well as Paul, Gaius entertained. — ED.

3 ABC Vulg. (Amiat. MS.) Memph. Versions omit it, whom Lachm. fol
lows. But D(A)G/# have the words (except that Gg omit '

and Tischend. accordingly reads them ; a? also the d^v. — ED.

198 ROMANS XVI. 2G, 27.

[during the etenial ages], from the time, when not only men,
but even angels, were created, to both of whom the mystery
had been at first unknown, Eph. iii. 9, 10. The times are de
noted, which with their first commencement as it were touch
upon the previous eternity, and are, so to speak, mixed with it ;
not eternity itself, of which times are only the streams ; for the
phrase, BEFORE eternal ages (Engl. Ver. before the world began)
is used at 2 Tim. i. 9 ; Ps. Ixxvii. (Ixxvi.) 6, v^'epas ap^aiag Kal
iTq aiuvia. — fftffiyrifAsvov, kept secret) The Old Testament is like a
clock in its silent course : the New Testament like the sound of
brass, that is struck [viz. brazen cymbals, or drums]. In the
Scriptures of the prophets, the calling of the Gentiles had been
foretold ; but the Jews did not understand it.

26. 3>avepu6evTO£, made manifest) Col. i. 26 ; 2 Tim. i. 10 ;
Tit. i. 3. — £T/ray^v, commandment) The foundation of his apostle-
ship, 1 Tim. i. 1 ; Tit. i. 3. — rou atuviou &eo\J7 of the eternal God)
a very proper epithet, comp. the preceding verse, during the
eternal ages, so Tit. i. 2. The silence on the part of God pre
supposes eternal knowledge, Acts xv. 18. The new Economy
implies no change in God Himself; His own work is well
known to Him from eternity. Comp. presently after, to Him
who is the only wise. — sSvri, nations) not merely that they may
know, but also that they may enjoy [the blessing so known].

27. 2opa) to the wise) The wisdom of God is glorified by
means of the Gospel in the Church, Eph. iii. 10 ; who is of
power [able] ver. 25, and to the wise [both predicated of God],
are joined together in this passage, as 1 Cor. i. 24, where Christ
is said to be the power of God and the wisdom of God. — w, to
ivhom) is put for aiirffl, to Him. So <5v, ch. iii. 14 ; comp. 2 Tim.
iii. 11 ; Acts xxvi. 7 ; 2 Cor. iv. 6, note, LXX., Is. v. 28. There
would be a hiatus in the sentence without a pronoun.1 — 'A/Z-TJV,
amen) and let every believing reader say, Amen.

1 ACD(A) Hilary and Vulg. read y. B the oldest MS. omits it. Lachm.
suggests we should adopt this omission and read with the Vulg. no rt be
tween 8;« and yp»(f>av and yvuptaQivrt, ' cognito,' for yyttptfffavrtf. " To the
only- wise God who is made known through Jesus Christ." Else he conjectures
that if we retain «, u, and yvupiadtv-rof, we must read x»pts after &iu, " To
the only-wise God be thanks through Jesus Christ, to whom be glory," etc.
—ED. "

ANNOTATIONS

CHAPTEE I.

1. naDXoj, Paul. The epistle consists —
I. OF THE INSCRIPTION, ch. i. 1 3.

II. OF THE DISCUSSION ; ix WHICH WE HAVE—

i. An exhortation to concord, depressing the elated judg
ments of the flesh, ver. 4, iv. 21.
ii. A reproof, —

1) For not putting away the wicked person, v. 1-13.

2) For perverse lawsuits, vi. 1-11.

in. An exhortation to avoid fornication, vi. 12—20.

iv. His answer to them in regard to marriage, vii. ], 10,

25, 36, 39.
v. On things offered to idols, viii. 1, 2, 13 — ix. 27 — x. 1,

— xi. 1.

vi. On a woman being veiled, xi. 2.
vii. On the Lord's Supper, xi. 17.
viii. On spiritual gifts, xii. xiii. xiv.
ix. On the resurrection of the dead, xv. 1, 12, 29, 35.
x. On the collection : on his own coming, and that of
Timothy and Apollos ; on the sum and substance
of the whole subject, xvi. 1, 5, 10, 12, 13, 14.

200 1 CORINTHIANS 1. 2.

III. OF THE CONCLUSION, xvi. 15, 17, 19, 20.

— dcToffroXog 'lr)ffov Xp/ffroSJ, an apostle of Jesus Christ) ver. 17. —
8ia faXqparos &tov, by the will of God) so 2 Cor. i. 1 ; Eph. i. 1 ;
Col. i. 1 ; 2 Tim. i. 1. His apostleship is said to be " by the
commandment of God," in 1 Tim. i. 1. This was the principle
on which rested the apostolic authority in regard to the
churches : and the principle of the zealous and humble mind
which characterized Paul himself; comp. Kom. i. 1, note. For
by the mention of God, human claim to wages (auctoramentum)
is excluded, Gal. i. 1 ; by the mention of the will of God, merit
on the part of Paul is excluded, ch. xv. 8, etc. : whence this
apostle is in proportion the more grateful and zealous, 2 Cor.
viii. 5, at the end of the verse. Had Paul been left to his own
will, he would never have become an apostle.1 — 2w<r0£v>jc, Sos-
thenes) a companion of Paul, a Corinthian. Apollos is not
mentioned here, nor Aquila ; for they do not appear to have
been at that time with Paul, although they were in the same
city, ch. xvi. 12, 19. In the second epistle, he joins Timothy to
himself.

2. T?j exxXjjtf/9 rov 0£oD, To the Church of God) Paul, writing
somewhat familiarly to the Thessalonians, Corinthians, and
Galatians, uses the term, Church; to the others he employs a
more solemn periphrasis. The Church of God in Corinth: a
great and joyful paradox.2 — rrj ovar,, which is), [at Corinth and
moreover] flourishing [there], ver. 5, 6. So, [the Church] u-hich
teas [at Antioch], Acts xiii. 1. — yyiagpsmr, to them that are
sanctified) them, wrho have been claimed for God [by being set
apart as holy to Him]. Making a prelude already to the dis
cussion, he reminds the Corinthians of their own dignity, lest
they should suffer themselves to be enslaved by men. [Then in
the Introduction also, ver. 4—9, he highly praises the same per
sons, how near soever they may have come to undue elation of
mind. The praise which is derived from Divine grace rather

1 It is of the greatest advantage to have the will of GOD for our guide.
To attempt anything under the guidance of a man's own will is an under
taking full of hazard, under however specious a name it may be capable of
being commended. In the world it readily produces embarrassments,
troublesome and very difficult to be got rid of. — V. g.

2 Religion and Corinth, a city notorious for debauchery, might have
seemed terms utterly incapable of combination. — ED.

1 CORINTHIANS I. 5-7. 201

cherishes humility, besides being subservient to awakening. —
V. g.] The force of the participle is immediately explained,
called to be saints, [said of the Gentiles, who are saints by
calling, whilst the Israelites are so by descent] ; comp. Horn. i. 7,
note. — aw -raei, icith all) To be connected with, sanctified^ and,
stints, not with, to the Church ; compare ours, at the end of the
verse. Consequently the epistle refers also to the other be
lievers in Achaia, 2 Cor. i. 1. The universal Church however
is not shut up within the neighbourhood of Corinth. As Paul
was thinking of the localities of the Corinthians and Ephesians,
the whole Church came into his mind. The consideration of
the Church universal sets the mind free from party bias, and
turns it to obedience. It is therefore set forthwith before the
Corinthians ; comp. ch. iv. 17, vii. 17, xi. 16, xiv. 33, 36. —
roT; ET/xaXou/itKo/s) that call upon, so that they turn their eyes to
Him in worship, and call themselves by His name ; comp. ver.
10, on the authority of the name of Christ. [This passage
certainly prepares the way for that exhortation, which follows the
verse now quoted (ver. 10). — V. g.] — alr^v [theirs'], of them) near
Corinth. — ripuv [ours], of us) where Paul and Sosthenes were
then staying.

5. Aoyui — yvwffe/, in word (utterance) — in knowledge) The word
(utterance) follows knowledge, in point of fact : and it is by the
former that the latter is made known. He shows, that the
Corinthians ought to be such in attainments, that it should be
unnecessary to write to them. Moreover they were admirers
of spiritual gifts ; therefore by mentioning their gifts, he gains
over to himself their affections, and makes a way for reproof.

6. Kadu;, even as) That the Corinthians wanted nothing, he
declares from this, that the testimony of Christ was confirmed in
them. The particle is here demonstrative. — ro~j XpiaroZ, of Christ)
Christ is not only the object, but the author of this testimony,
Acts xviii. 8, note. — ij8i/3o/(ii0ij, was confirmed) by Himself, and
by the gifts and miracles, which accompanied it, xii. 3 ; 2 Cor.
i. 21, 22 ; Gal. iii. 2, 5 ; Eph. iv. 7, 8 ; Heb. ii. 4.

7. "flffTt u/zaj M vgnptfadai, So that ye are not behind) This
clause depends on ye are enriched by antithesis. — d^txdi^n^tvov;,
expecting, [waiting for]) The character of the true or false Chris
tian is cither to expect or dread the revelation of Christ. [Leaving

202 I CORINTHIANS I. 8-11.

to others their MEMENTO MORI, do thou urge this joyful expecta
tion. — V. g.].

8. "Oc, ivho) God, ver. 4 [not Jesus Christ, ver. 7] : comp. ver.
9. — sag r's^ovs, even to the end) an antithesis to the beginning im
plied in the phrase, ivhich was given, ver. 4. This end is imme
diately described in this verse, comp. ch. xv. 24. — ev ry r^fpct, in
the day) construed with unblamed [blameless'], 1 Thess. v. 23.
After that day, there is no danger, Eph. iv. 30 ; Phil. i. 6. Now,
there are our own days, in which we work, as also the days of
our enemies, by whom we are tried ; then there will be the day
of Christ and of His glory in the saints.

9. Uiaros, faithful) God is said to be faithful, because He per
forms, what He has promised, and what believers promise to
themselves from His goodness. — ixXJifyrs, ye were called) Calling
is a pledge of other benefits, [to which the end, ver. 8, will corres
pond.— V. g.]— Rom. viii. 30 ; [1 Thess. v. 24] ; 1 Pet. v. 10.

10. l As, Noic) The connection of the introduction and discus
sion : You have [already sure] the end and your hope, maintain
also love. Brethren, is a title or address suitable to the discus
sion, on which he is now entering. — dia) by. This is equivalent
to an adjuration. — rd\> Kupiou, of the Lord) Paul wishes that Christ
alone should be all things to the Corinthians ; and it is on this
account, that he so often names Him in this chapter. — rb avr»
"htyrtn, ye may speak the same thing) In speaking they differed
from one another ; ver. 12. — a^lff/^ara, divisions) antithetic to
xarrtpriffptvoi, joined together: comp. Matt. iv. 21. Schism, a
'division' of minds [sentiments]: John vii. 43, ix. 16. — voi, in
the mind) within, as to things to be believed. — yvw/z,?;, judgment)
displayed, in things to be done. This corresponds to the words
above, that ye [all] speak [the same thing],

11. ' EoyXudri, it hath been declared) an example of justifiable
giving of information against others, — such information as ought
not to be concealed without a reason, ch. xi. 18. — vvb ruv XXo?jf,
by those, who are of the house of Chloe) These men seem to have
obtained the special approbation both of Paul and of the
Corinthians ; as also the matron Chloe [sc. seems to have had

X6j, / exhort) Though they required reproof, he employs a
word, that takes the form of exhortation. — V. g.

1 CORINTHIANS I. 12-14. 203

their approbation], whose sons the Corinthians sent with letters
to Paul, ch. vii. 1. They had sent Stephanas, Fortunatus and
Achaicus, ch. xvi. 17, of whom the one or the other might even
be a son of Chloe's, by Stephanas as the father, ver. 16, xvi. 15.
— "piots, contentions) He calls the thing by its own [right] name.

12. AS/I/, says) in a boasting manner ; ver. 31, ch. iii. 21, 22. —
IlaiiAoii, of Paul) a gradation [ascending climax], in which Paul
puts himself in the lowest place. Kephas, Paul and Apollos
were genuine ministers and teachers of the truth, to boast of one
of whom above the rest was in a greater degree unlawful, than
if a believer of Corinth had said that he was a Christian belong
ing to Paul, with a view to distinguish himself from the followers
of the false apostles. — Kr,pa, of Kephas) Peter does not seem to
have been at Corinth, ch. iv. 6, and yet he was held there in
high esteem, and that too justly ; but some, however, abused it
[this esteem for Peter into a party cry], and the apostle Paul
detests this Petrism, which afterwards sprang up so much more
rankly at Rome, just as much as he did Paulism. How much
less should a man say, or boast, I am of the Pope. — tyu — Xpurrov,
I — of Christ) These spoke more correctly than the others, ver. 2,
iii. 23, unless they despised their ministers, under this pretext,
ch. iv. 8.

13. Mspipiffrai, has [Christ] been divided"?) Are then all the
members not now any longer under one Head ? And yet, since
lie alone was crucified for you, is it not in the name of Him alone
that ye have been baptized ? The glory of Christ is not to be
divided with His servants ;. nor is the unity of His body to be
cut into pieces, as if Christ were to cease to be one. — /iij) Lat.
num. .-1 it is often put in the second claiise of an interrogation ;
ch. x. 22 ; 2 Cor. iii. 1. — laravpudq — E/3aTr/<r0?jr£, icas crucified —
ye were baptized} The cross and baptism claim us for Christ.
The correlatives are, redemption, and self-dedication.

14. E-j'^apisru, I give thanks) The Providence of God reigns
often in events, of which the reason is afterwards discovered.
This is the language of a godly man, indicating the importance

1 It expects a negative answer. " Was it Paul (surely you will not say
so) that was crucified for you." This illustrates the subjective force of ^
(i.e. referring to something in the mind of the subject) ; whilst ovx. is objec
tive. — ED.

204 1 CORINTHIANS I. 15-17.

of the subject, instead of the common phrase, I rejoice. —
xai ra/bv, Crispus and Gains} He brings forward his witnesses.
Paul baptized with his own hand, the most respectable persons,
not many others : and not from ambition, but because they were
among the first, who believed. The just estimation of his office
is not pride, ch. xvi. 4. The administration of baptism was not
so much the duty of the apostles, as of the deacons, Acts x. 48 ;
nor did that circumstance diminish the dignity of this ordinance.

15. "iva [iri, lest) Paul obviates [guards beforehand against] the
calumnies, which might otherwise have arisen, however unjust ;
and takes them out of the way ; 2 Cor. viii. 20. — epbv, my own)
as if I were collecting a company [of followers] for myself.

16.1 AO/TOC, for the rest [as to what remains]) He is very
anxious to be accurate in recording the facts as they occurred. —
O-JK o7oa, I do not know) It does not occur to my memory without
an effort. — £/' nva, if any) i.e.\ have baptized no one else, or scarce
any other ; comp. the following verse. He left it to the memory
of the individuals [themselves to say], by whom they were bap
tized.

17. 'A?rsm/Xs, sent) A man should attend wholly to that, for
which he is sent. — fiairrtfsiv, to baptize) [even] in His own name,
much less in mine. The labour of baptism, frequently under
taken, would have been a hinderance to the preaching of the
Gospel ; on other occasions [where not a hinderance to preach
ing] the apostles baptized ; Matt, xxviii. 19 ; especially [they
administered that sacrament to] the first disciples. — tfavyytMQuteUf
to preach the Gospel) This word, in respect of what goes before,
is an accessory statement :2 in respect of what follows, a Propo
sition. Paul uses this very [word as a] mode of transition, which
is such that I know not, whether the rules of Corinthian elo
quence would be in accordance with it. [Therefore the Apostle

1 K«< TOV 'SriQavoi olxov, the house of Stephanas also} viz. the first fruits of
Achaia, xvi. 15. The rest of the believers at Corinth may have been bap
tized by Silvanus, Timotheus, Crispus, Gaius, or at least by the members of
the family of Stephanas. — V. g.

2 The Latin, or rather the Greek word, is syncategorema. In logic cate-
goreniatic words are those capable of being employed by themselves as the
terms of a proposition. Sync.itegorematic words are merely accessory to the
terms, such as adverbs, prepositions, nouns not in the nominative case, etc.
—See Whateley's Logic, B. II., Ch. i. § 3.— T.

1 CORINTHIANS I. 18—20. 205

in this very passage furnishes a specimen, so to speak, of apostolic
folly ; and yet there has been no want of the greatest wisdom
throughout his ivhole arrangement. — V. g.] — ao<pia Xoyou, wisdom
of words) [On account of which some individuals of you make me
of greater or less importance than they do the rest. — V. g.] — The
nouns wisdom and power are frequently used here. In the opinion
of the world, a discourse is considered wise, which treats of every
topic rather than the cross ; whereas a discourse on the cross
admits of nothing heterogeneous being mixed up with it. — 6 (travels
roD XpiaroZ, the cross of Christ) ver. 24. Ignorance of the mystery
of the cross is the foundation, for example, of the whole Koran.
[The sum and substance of the Gospel, as to its commencements,
is implied, ver. 18, 23, ii. 2. He, who rejects the cross, con
tinues in ignorance also of the rest of revealed truth; he, who re
ceives it, becomes afterwards acquainted with its power (or, virtue,
2 Pet. i. 5) and glory.— V. g.]

18. Mupia, folly) and offence. See, immediately after, its an
tithesis, power. There are two steps in salvation, Wisdom and
Power. In the case of them that perish, when the first step is
taken away, the second [also] is taken away ; in the case of the
blessed, the second presupposes the first. — ffu?ofj,evoi;, to them, that
are being saved) The Present tense is used, as in the phrase, to
them that perish. He, who has begun to hear the Gospel is con
sidered neither as lost, nor as saved, but is at the point, where
the two roads meet, and now he either is perishing, or is being
saved. — Sixa/A/j, the power) and wisdom, so also, ch. ii. 5.

19. 'A-roXw — ailerrig'j)) Isa. xxix. 14, LXX. xai axoXu — xpv-^u ;
the intermediate words of them (LXX.) and of Paul are the same.
— dm/M, I will destroy) hence to bring to nought, ver. 28, ch.
ii. G.

20. Tlou (Sopos, croD ypa/i,aar£i; ; -rod e-j^rrirr,^ ro\j atuvog rovrou)
Isa. xxxiii. 18, LXX., TTOV tlci ypafLftarixoi ; -roD t/ffiv oi (ru/A/3ouX£u-

leriv 6 apidfLuv ro-j$ euarpitpoptvovg. Hebr. IT'S "IQD !"PX
t IQD ITK $>pt?. The first half of the verse proposes two
questions, of which the former is cleared up in the second half,
and the latter in the verse following (We have also a similar
figure in Isa. xxv. 6) : Where is the scribe ? ivhere is the iveigher
(or, receiver) ? where is the scribe with the towers ? where is the
weigher (or, receiver) irith a strong people, on whom thou canst not

208 1 CORINTHIANS I. 25-27.

who are called} Refer the calling, ver. 26, to this word. —
Christ) with His cross, death, life, and kingdom. [The sur
name Crucified is not added in this passage. When the offence of
the cross is overcome, the ivhole mystery of Christ is laid open. —
V. g.] — dwafAtv — aopiav, power — wisdom) Power is first expe
rienced, then wisdom.

25. ToD ©soD, of God} in Christ. — copunpov — Ig^uponpov, wiser
— stronger) ver. 30. — ruv avdpurtcuv, than men) The phraseology
is abbreviated ; * it means, wiser than the wisdom of men,
stronger than the strength of men, although they may appear
to themselves both wise and powerful, and may wish to define
what it is to be wise and powerful.

26. B/.tvtrt) ye see. For shows it to be the indicative mood.
— rrtv xMjffiv b/^uv, your calling] the state, in which the heavenly
calling proves an offence to you ; so, calling, vii. 20. — ou -roXXo/,
not many) Therefore, however, some supply, have been called.
As a comparison has been made with the preachers, so also with
the hearers of the Gospel. The ellipse contains a euphemism
[see Append.2] — xara adpna, according to the flesli) a phrase
nearly related to the expression, of the world, which presently
after occurs in ver. 27. The world judges according to the
flesh. — evyeveTs, noble) who are generally also wise and powerful.

\_Can it be believed, that this is the distinctive characteristic of the
society of those, ivho, in our vernacular tongue (German) are styled
Freymaurer, Freemasons. — V. g.]

27. T«) The article has this force : those things in particular
and especially, which are foolish, etc. — IgsXsgaro, hath chosen
[viz., in great numbers]} Acts xviii. 10 — V. g.] ("I have much
people in this city," i.e., Corinth). This word is put thrice ;
election [choosing] and calling, ver. 26, are joined in one ; Ez. xx.
5. The latter is a proof of the former. Election is the judgment of
Divine grace exempting in Christ from the common destruction
of men, those who accept their calling by faith. Every one who
is called, is elected from the first moment of his faith ; and so
long as he continues in his calling and faith, he continues to be
elected ; if at any time he loses calling and faith, he ceases to be

1 See App., under the title, Concisa Locutio.

- 2o£oi, wise) Hence such a small number of men were gained at Athens,
which was the seat of Grecian wisdom. — V. g.

1 CORINTHIANS I. 28-30. 209

elected ; when he brings forth fruit in faith, he confirms that
calling and election in his own case : if he returns to faith, and
believing falls asleep, he returns to his state of election, and as
one elected falls asleep. And these xar s^o^v, pre-eminently,
are the men who are elected and foreknown. Election relates
either to peoples or individuals. The question here and in
Ez. xx. 5 : also Acts xviii. 10 ; 1 Thess. i. 4 : is concerning the
election of a people ; and this species of election in a greater de
gree falls under the distinct perceptions of men that are believers,
than the election of individuals ; for some individuals of the people
may fall away, and yet the breadth of calling and election [i.e. the
calling viewed in its comprehension of the whole people as such]
may be equally preserved. The election of some outside of the
church is a Thing Reserved for God Himself, and must not be
tried by the rule of the preaching of the Gospel.1 — rots ffopovc,
the wise) In the masculine to express a very beautiful idea ;2 the
rest are neuter, as all standing in opposition to roiig <ropoi)g, yea
even foolish things. — Karaiayjivr,, might put to shame [confound])
This word is twice repeated ; we have afterwards, might bring to
nought [ver. 28]. By both of these words glorying [ver. 29, 31]
is taken away, whether the subject of boasting be more or less
voluntary.

28. T« pi oi/ra, the things that are not) A genus, under which
are included things base and despised, as also things foolish and
•weak. There is therefore an apposition, to the whole of which
is opposed this one phrase, which are. — ra ovra) which are some
thing.

29. "Offwg /J,TI, that not) The antithesis to, that, ver. 31. — naaa
aap%, all flesh) a suitable appellation ; flesh is beautiful and yet
frail, Is. xl. 6. — SVUIKIOV, before) We may not glory before Him,
but in Him.

30. 'E? a-jTov, of Him) Ye are of God, not now any longer of
the world, Rom. xi. 36 ; Eph. ii. 8. — £//*£%, ye) An antithesis to
many, ver. 26. Those persons themselves, whom the apostle
addresses, ye, wrere not the many wise men according to the flesh,
etc. — sari iv Xpidrw 'ijjffou, ye are in Christ Jesus) ye are Chris-

1 Which restricts salvation to them that believe. — ED.
- Viz., That even things (and, those too, foolish things) are chosen by
God to confound persons (and, those too, persons who are wise). — ED.
VOL. III. O

210 1 CORINTHIANS I. 31. II. 1, 2.

tians, etc. The antithesis is between, things which are not
[ver. 28], and, ye are [ver. 30] ; likewise flesh [ver. 26, 29], and
Christ [ver. 30]. — eyevfidq JipTv, is made to us) More is implied in
these words, than if he had said ; we have become wise, etc., He
is made to us wisdom, etc., in respect of our knowledge, and,
before that was attained, by Himself in His cross, death, resur
rection. To us the dative of advantage. — topla, wisdom) whereas
we were formerly fools. The variety of the Divine goodness
in Christ presupposes that our misery is from ourselves. —
faxatoffvn), righteousness) Whereas we were formerly weak (with
out strength) [Rom. v. 6], comp. Is. xlv. 24. Jehovah, our righte
ousness, Jer. xxiii. 6, where (comp. ver. 5) he is speaking of the
Son : for the Father is not called our righteousness. — ay/ao/z-oc,
sancti/ication) whereas we were formerly base. — aToXur^wtf/g) re
demption, even to the utmost ; whereas we were formerly des
pised, s^ovdwr^evoi [ver. 28].

31. "iva, that) viz. it may be. — 6 xau^u/^vos, he who glories) It
is not the privilege of all to glory. — sv Kvplu, in the Lord) not in
himself, not in the flesh, not in the world.

CHAPTER II.

1. Kqtyw, and 7) The apostle shows, that he was a suitable
instrument in carrying out the counsel and election of God. —
ou) This word is not construed with r,Xdov, but with the words
that follow. — Xo/ou $ fftplag, of speech or of ivisdom) Speech fol
lows icisdom, a sublime discourse [follows] a sublime subject. —
xarayyfXXwv \jfifv rb puprvpiov, declaring [announcing] unto you
the testimony) Holy men do not so much testify, as declare the
testimony, which God gives. — rb papTvpiov ro\> &io\J, the testimony
of God) in itself most wise and powerful. The correlative is,
faith, ver. 5.

2. Ou "/ap sKpiva, for I determined not) Although I knew many
other things, yet I so acted, as if I did not know them. If a
minister of the Gospel however abstains from the things, in
which he excels, in order that he may simply preach Christ, he

1 CORINTHIANS II. 3, 4. 211

derives the highest benefit from them. The Christian doctrine
ought not, for the sake of scoffers and sceptics, and those who
admire them, to be sprinkled and seasoned with philosophical
investigations, as if in sooth it were possible to convince them
more easily by means of natural theology. They, who obsti
nately reject revelation, will not be gained by any reasonings
from the light of nature, which only serves the purpose of in
structing in the first rudiments of (theological) education. —
txpiva) This word with its compounds is often used by Paul in
this epistle to the Corinthians, ver. 13, etc., iv. 3, etc., xi. 29, 31,
32, 34. — 'iqeow Xpiarbv, Jesus Christ) Paul well knew, how little
the world esteemed this name.1

3. K«/ eyu, and 1) The antithesis is, my speech, ver. 4 ; and,
to know, ver. 2. For he describes the subject [ver. 2, to know
Christ crucified^, the preacher [ver. 3, and /], the mode of speak
ing [ver. 4, my speech — not ivith enticing words], — affdevfiq, in
iveakness) It is opposed to, power [ver. 4]. We must not sup
pose that the apostle's state of mind was always pleasant and
quite free from all perturbations, 2 Cor. vii. 5, xi. 30 ; Gal. iv.
13. — nai sv <p6(3y xai ev rpopu croXX^i, and in fear and in much
trembling) This is a proverbial saying, and denotes the fear,
which abounds to such a degree as even to fall upon the body
and its gestures and movements, Mark v. 33 ; Eph. vi. 5 ; Phil.
ii. 12 ; LXX., Deut. xi. 25. So Is. xix. 1(3, LXX., toovrai ev <p6f3u
xai ev rp6,'j.'jj, u Tliey shall be in fear and trembling"2 The world
admires any thing but this [the very contrary to all this]. —
fyfv6fj,r,v,) I began to be, u'ith you, towards you.

4. Aoyos, speech) in private. — -/.Tip^/^a, preaching) in public. —
Tj/t'o/s) enticing, a very appropriate term, to which the antithesis
is in demonstration. Didymus quotes this passage, Lib. 2 do
Spir. S. Jerome translates T£/<)O/; \6yoig, with persuasions,3 so
that there should be an apposition, KiidoTe Xoyoii [TTE/^/; being
regarded as a noun]. It comes in this view from vuQu, to which
T£/^ is a kindred form. Hesychius has trudy, T£/<r,aon5, rriang. —
Top/as, of wisdom) He explains in the following verses, what the

!/, crucified) An antithesis to "sublime wisdom, "ver. 1. — V. g.

2 An antithesis to " excellency of speech," ver. 1. — V. g.

3 Cod. Araiat. of Vulg. reads " persuasione verbi." Other old MSS.
" persuasibilibus verbis." — ED.

212 1 CORINTHIANS II. 5-7.

wisdom is, of which the speeches and arguments are to be set
aside.

5. 2op/a, in the wisdom) and power. — dwdpti, in the power)
and wisdom.

6. 2op/av bi XaAoDyttsi', but we speak wisdom) He returns, as it
were after a parenthesis, to what he had slightly mentioned at
i. 23-25 : we speak, contains by implication an epanalepsis1 of
the words, we preach [ch. i. 23] ; but we speak refers to some
thing secret, as appears from comparing ver. 7, 13 ; we preach,
to something public ; for wisdom here denotes not the whole of
the Christian doctrine, but its sublime and secret leading prin
ciples. There is also an antithesis of the past tense, ver. 1, etc.
[came — determined, etc.], and of the present in this passage [we
speak~\. — BV 7-o% rg?,g/'o/s) in the case of [" penes perfectos ;" as far
as concerns] them that are perfect, at Corinth or elsewhere.
Construe with, we speak. The knowledge of God and Christ is
the highest knowledge. Comp. sv, xiv. 11 [6 XaXuv sv s/u,ci tidp-
jSapog, — a barbarian, unto me] Phil. i. 30.2 Not only worldly and
natural men are opposed to the perfect, even to the end of the
chapter, but also carnal men and babes, ch. iii. at the beginning ;
Heb. v. 14, 13. — ou — ovdi, not — nor) God is opposed to the
world, ver. 7 ; the apostles, to the princes of the world, ver. 8,
etc. — ap^ovruv, of the princes) i. 20. Paul uses a word of wide
signification, in which he comprehends men of rank both among
the Jews and Greeks. — ruv xctTctpyovpinn, who come to nought)
i. 19, 28. This epithet applies to the princes of the world, and
to the world itself ; whence it is evident, that the wisdom of the
world is not true, because it does not lead men to immortality.

7. 'Ev ftvffrripftfi) rr)v d<ro-/,eKpu/j,/Aev7)v, in a mystery, [even] the
hidden [wisdom]) It is concealed before it is brought forward,
and when it is brought forward, it still remains hidden to many,
namely to those that are imperfect. — Kpoupifftv, ordained before)
The allusion is to hath prepared, ver. 9. — irpb, before) therefore it
does not come to nought, ver. 6. This wisdom very far surpasses

1 See App. Where the same word or words are in the beginning of a
preceding member, and in the end of a following member ; thus marking a
parenthesis; as here, from c. i. 23-25, to c. ii. 6.

2 u The same conflict which ye saw in me, and now hear to be in me,"
iv sftoi. So here, " we speak in the case of the perfect." — Ei>.

1 CORINTHIANS II. 8-11. 213

worldly wisdom in antiquity. — aiuvuv, the ages [of the world])
in the plural. The antithesis to it is, of this world, ver. C. — tic,
unto) that it may be our glory ; comp. the following verse, and
glorying, i. 31. — do^av) glory, from the Lord of glory; ver. 8,
afterwards to be revealed, at the time when the princes of the
world shall come to nought. It is an antithesis to, mystery.

8. "Hv, which) a reference to wisdom. — oudf/c ruv dp^ovruv —
"f/vuKtv, none of the princes — knew) none, almost none, nay, none
at all, as [qua] a prince. The antithesis to this predicate is in
the but ver. 9 ; to the subject, in the but ver. 10. — rbv Kupiov,
the Lord) who surpasses all princes. — esra-jpuffav) The cross, the
punishment of slaves. It was with this the Lord of glory was
slain.

9. 'AXXa, but) viz. it has happened, comp. Rom. xv. 3, 21, and
1 Cor. i. 31. — xadug, as) lie shows that the princes of the world
knew not wisdom. — a optfafyio?) Isa. Ixiv. 4, in the LXX., dvb rou
aiuvog o-jx r,KO\j<!a[^i\i, o-jBs o'l opdet\uoi rt/jj5jv tidov &zbv trXrjv GOD, x.ai rat,
ipya ffov, a, Koir,ffus ro?g vKoptvo'iJaiv sXsog. " Since the beginning we
have not heard, nor have our eyes seen any god besides Thee
and Thy works, which Thou wilt do to them that wait for
mercy." — «, which) what eye hath not seen are those things, which
God hath prepared. — opda/./Aos, ols, the eye, the ear) of man. — ou/c
dvs(3r}) neither have ascended [entered], that is, have not come into
the mind. — r^oi^aasv, prepared) Hebr. nB*jP, he will do ; what was
future in the time of Isaiah, had been actually accomplished in
the time of Paul. Hence the one was speaking to them that
were waiting for Him [Isa. Ixiv. 4], the other to men that love
[Him, who has appeared, 1 John iv. 19] : comp. things that are
freely given, ver. 12, by the grace of the New Testament, the
fruits of which are perfected in eternity. — [Rom. viii. 28 ; James
ii. 5.]

10. 'H/i/i') to us, apostles — a<r£xa>.u-4/e, hath revealed) an an
tithesis to, hidden [wisdom, ver. 7]. Comp. Isa. xlv. 19, 15 ;
Ps. li. 8, and again Luke x. 21. — -rrdvra, all things) ver. 9. — rd
Sddri, the deep things) very much hidden, Ps. xcii. 6 ; not merely
those things, which believers search out, ver. 9 [10] and 12, in
both at the end. The deep things of God, even of His divim-
nature, as well as of His kingdom.

11. T/; -/dp o7(3iv dv&p'Ju-ruv rd ro'J ai/i>p'ji>TW. /"'or irhn a)»nit(J >»e»

214 1 CORINTHIANS II. 12, 13.

knoweth the things of a man ?) The Alexandrian MS. and it alone
omits ' AvOpuKU]/, and yet Artem. Part I. cap. 47 desires it to be
marked with a stroke as spurious.1 But this variety of cases,
viz. among, or of men, of man, of a man, is extremely appropriate
to the purpose of the apostle here ; for he notices the similarity
of nature, which appears to give men the mutual knowledge of
each other's feelings as men, and yet does not give it ; how much
less will any one know God without the Spirit of God ? — TO. ro\j
ardpuKou, the things of a man), the things that are within him. —
TO Kvtvfjux, TO\J avdpu<7rou, the spirit of that man). The Article TO
evidently denotes the spirit peculiar to man, not that entering
into him from any other quarter. — TO iv aurp, which is in him)
The criterion of truth, the conscious nature in man (conscience).
— ovdci;) not one, of all outside of [excepting] God. Not even
his fellow-man knows a man ; God is One alone, [having no
fellow] and known to Himself alone. — TO -r^D/ia, the Spirit) The
Godhead cannot be separated from the Spirit of God, as man
hood cannot be separated from the spirit of man.

12. To <rvtv[t.a, TOV x&ff/xou, the spirit of the world) Eph. ii. 2. —
iX<£/3tyMv) The spirit of the world is not received; but they are
always under its influence, who are of the world. We have re
ceived the Spirit of God. — Jx, from [God]) an antithesis to in
[him, man], ver. 11.

13. Ka/, also) Thus the phrases, ice might know and we speak
are joined. — didax.™?;, taught) consisting of doctrine and instruc
tion. The word eopicts with Xo'ywj is not to be resolved into an
epithet ; wisdom is the gushing fountain of words. — «XX' EK, but
in) an immediate antithesis ; nor can it be said, that the apostles
compared merely the natural power of speech, as distinguished
on the one hand from art, and on the other, from the Spirit. —

by the teaching, which the Holy Spirit3 fur-

1 BCD (A) Gfff Vulg. Orig. 1, 197o; 524a ; 3, 571&; Hilary, read *»6pa-
TTUV. A and Orig. 2, 644c, omit it. — ED.

2 The Germ. Ver. agrees to this reading, although the Greek editions
have left the matter undecided. — E. B.

3 The Germ. Vers., with the margin of Ed. 2, approves of the omission of
the adjective, «y/ot/, more distinctly than the margin of the older edition.
— E. B.

A<3*xTo<? is the reading of ABCD(A)G Orig. (B, according to Bartolocci,

1 CORINTHIANS II. 14, 15. 215

nishes through us seems to be a better reading. That doctrine
comprehends both wisdom and words. — wiu/j.anxo/'g Kvtuft,ariz.u,
spiritual things to [with ; Engl. Vers. and Vulg.] spiritual) We
interpret [But Engl. Vers. and Vulg. comparing) spiritual things
and spiritual words in a manner suitable to spiritual men, ver. 6,
15, so that they may be willing and able to receive them;
ewyxpivu, avyxptpa, suyxptsic, are frequently used by the LXX. for
example, in respect to the interpretation of dreams, Gen xl. and
xli. ; Dan. ii. iv. v. vii.

14. Yu%ixb;, the natural [animal] man) whatsoever and how
great soever he may be, who is without the Spirit of God.
Ephraim Syrus well remarks: "The apostle called men, who
lived according to nature, natural, -^v^ixous ; those who lived
contrary to nature, carnal, ffapxixoug ; but those are spiritual,
wsuftarixoi, who even change their nature into the spirit, i.e. con
form their natural disposition to what is spiritual," [pidappofyimoi
Tr,v pvffiv £/'; rb wtvpci], f. 92. So flesh and blood, Matt. xvi. 17, note.
— o-j te-xsrai, does not receive) although they be offered, yet he
does not wish to avail himself of the offer ; comp. te^aa&i, receive.
Here presently after there follows the corresponding phrase,
he cannot. Comp. Rom. viii. 7. The reason is added to each
[aetiology, see Appen.], by the words, for, and because. [Each
forms an antithesis to the mind of Paul expressed at 1 Tim. i. 15,
faithful and worthy of all ACCEPTATION, T/OTOJ xai vdaris a.<zo&ci-/j$
ci^ios. — V. g.] — ra. rou mvparo;,1 the things of the Spirit) 111
like manner, the things of God, ver. 11. — pupia, folly) Whereas
he seeks wisdom, i. 22. — o'j btivarai, he cannot) he has not the
spirit and the power. — ywvcu, to know) the things of the Spirit of
God. — KvivfAarixui) only spiritually.

15. *o) There is great beauty here in the addition of the
article [the spiritual man] ; 4/i^/xoj [a natural man] is without

reads 8<S«*T<vi). But fg, Vulg. Syr. read ^ioct^/i. '\yiov is placed before or
after vvivpoiTos in the later Syr. and Rec. Text. But ABCD corrected
later, G, Origen 1, 197i, Vulg. omit et'/i'ov (Vulg. corrected by Victor has
Sancti). — ED.

1 The Germ. Vers. does not conceal that rou 0sot/ is added, although the
omission on the margin of both editions is considered to be better established.
— E. B.

ABCD(A)G/<7 Vulg. Orig. Hilary 64, read ml* "hot. But Syr. Version,
Iren. and Hilary, 344, omit the words. — En.

216 1 CORINTHIANS II. 16. - III. 1-3.

the article. — Taxm, all things) The neuter plural, as ver. 9—14.
all things of all men, and therefore also [he judges] all men.
The Masc. is comprehended in the Neut. as Matt. xi. 27. — avros)
he himself. — UT' ovdsvbg, by no) natural man.

16. T/s, Wio) no one who is a mere man ; comp. Jer. xxiii.
18 ; Isa. xl. 13 ; the LXX., rig eyvu vovv Kupiou — o? ffvfA/Sifidosi avrbv.
— os, who) This is not the interrogative, but the relative, by
which the force of the question, which is in the rig, is extended
[continued to the latter clause, og auppifi. ai/rov], it means, and
therefore. — vow Xpiffrov, the mind of Christ) The Spirit of the
Father and of the Son is the same. — 'iyyptv, we have) That is
both more and less than to know : he who has the mind of Christ,
judges [judicially decides upon] all things, and is judged by no
man.

CHAPTER III.

1. Ka/ syu, and 1) He spoke, ii. 1, of his first ' coming' among
them : he now speaks of his progress. — us aapxix-oTc, as to carnal)
This is a more gentle expression, than natural, especially with
the additional mitigation, as babes in Christ, in regard to the
degree of attainment, which immediately followed.

2. r«}.a, milk) He speaks in this way to bring the Corinthians
to humility. — ov, not) supply, I have fed, or any other word, akin
to, / have given you drink. An instructor does not necessarily
teach what he himself knows, but what is suitable to his hearers.
Scripture is perfect ; for, as an example, to the Corinthians milk
is supplied ; to the Hebrews, solid food.

3. "OTOU) where. — £»j^og, envying) This refers to the state of
feeling. — 'ipig, strife) to the words. — di^oaraffiai, divisions) to the
actions. The style of writing increases in strength ; he had used
the word contentions, i. 11; he now multiplies the words; in
like manner he uses the word glorying, iii. 21 ; afterwards, a
severer expression, to be puffed up, iv. 6. — Kara avdpuvov, accord
ing to the ways of men) not according to the toays of God ; after
the manner of men.

1 CORINTHIANS III. 4-9. 217

4. Ov%i,1 are ye not) For the Spirit does not endure party-
spirit among men.

5. T/; ; who f) He returns to what he began with. — didxovoi,
ministers) a lowly expression and on that account appropriate
here. — 5/' 5>v, by whom), not in whom. Pelagius correctly ob
serves on this passage, //' we, whom He himself has constituted
ministers, are nothing, liow much more those, who glory in carnal
things ? — exaffry, to every man) i.e. every man as well as they. —
6 Kupiog, the Lord) The correlative is, didxovoi, ministers. — 'i&uxtv,
has given) in various ways and degrees; see the following verse.

6. 'Efi»7-£uffa — sKOTHtiv, I planted — he watered) Acts xviii. 1,
xix. 1. Afterwards with the same view, he speaks of the founda
tion and ic hat is reared upon it ; of a father, and instructors [ch.
iv. 15]. — r/i/^acEv, gave the increase) ver. 10, at the beginning; Acts
xviii. 27, at the end.

7. 'O tpvrsvuv, 6 KGTI^UV) he that planteth, he that icatereth, as
such ; or the very act of planting and watering. — 6 av^avuv, [God]
who gives the increase) viz. : karh is ri, something ; and therefore,
because He alone is some thing, He is all things [all in all].
Without this increase, the grain from the first moment of sowing
would be like a pebble ; from the increase, when given, belief
instantly springs up, ver. 5.

8. aEv) one ; neither of them is so much as anything. As one
star in the heavens shines high above another ; but the un-

O •*

scientific man does not perceive the difference in the height ;
so the Apostle Paul shone far above Apollos ; but the Corin
thians did not understand this, and Paul in this passage does
not instruct them much on that point ; he merely asserts the
eminent superiority of Christ. — '/Biov — 7<5/6K, his own — his own)
an appropriate repetition, and an antithesis to one. — ,uia8bv, re
ward) something beyond salvation, ver. 1.4, 15. The faithful
steward will receive praise, the diligent workman a reward. —
X.OTOK, labour) not merely according to the icork [clone, but accord
ing to each man's labour].

9. ®tov, of God) This word is solemnly repeated immediately
after,2 and is emphatically put at the beginning thrice ; as in

1 'OT*S> yap, for when) See how important a matter may be, which
seems to be of no consequence. — V. g.

2 By the figure anaphora, i.e., the frequent repetition of words in the

218 1 CORINTHIANS III. 10-12.

ver. 10, grace ; and in ver. 11, foundation, — awepyoi, labourers to
gether with) We are God's labourers, and in turn labourers to
gether with Him. — yewpyiov, husbandry) This constitutes the sum
of what goes before ; yzupyiov, a word of wide and comprehensive
meaning, comprising the field, the garden, and the vineyard. —
oixoboftri, building) This constitutes the sum of what follows.

10. Xdpiv, grace) By this word he takes anticipatory precau
tion [rtpodcpaKiiav], not to appear arrogantly to pronounce him
self wise. — SofeTffav, given) it was therefore a something habitual
in Paul.1 — eofof) [wise] skilful. The knowledge of Jesus Christ
makes men so. — 0s,aiX/ov, foundation) The foundation is the first
beginning. — «XXoj) another, whoever he is. He elegantly avoids
mentioning the proper name. The predecessor does not see his
successor, and Paul has regard to the dignity of Apollos ; so
immediately after, evert/ man ; for there were also others, iv. 1 5.
— fiXtTrsTu, let him see [take heed]) I, says Paul, have done my
part ; let them see to theirs, who follow me in this work. — TO/?)
how, how far ivisely, how far in builder-like style.

11. Tap, for) The reason, why he says so deliberately, builds
thereon. — ovdtis, no man) not even Apollos. — 6s?vai, lay) at
Corinth, and wherever Christ was made known. — 'lr,aovf Xpitrbs,
Jesus Christ) each name here is properly placed.

12. E/) whether [But Engl. Ver. if], Comp. of what sort, ver.
13. There is an indirect question, which does not require
the mark of interrogation. In ver. 13, there is the apodosis,
whether £/' be taken as an interrogative, or means if. — xpuaw,
gold) He enumerates three kinds of things, which bear fire ; as
many, which are consumed by it ; the former denote men that
are true believers ; the latter, hypocrites : Moreover, the abstract
is included in the concrete, so that on the one hand true and
solid doctrines, or, on the other hand, false and worthless doc
trines are denoted together ; in both cases, doctrines either of
greater or less importance. Even a grain of gold is gold : even
the lightest straw feeds the fire. — X/t)cug n/j,ioi>£, precious stones)
This does not apply to small gems, but to noble stones, as marble,
etc. — £uXa, wood) In the world, many buildings are fitly con-
beginnings of Sections, or in adorning and amplifying weighty arguments.
— Append — T.

1 Which is (lie force of the article, ryv xxptv ryv %odtwet». — En.

1 CORINTHIANS III. 13-15. 219

structed of wood ; but not so in the building of God, comp.
Rev. xxi. 18, 19. — xa^dprtv) stubble.

13. *Epyo\i) the icork, which any one has erected. — ^ wspui
the day} of the Lord. So Heb. x. 25, comp. presently ch. iv.
3, 5, where, after an interval, as usual, he speaks more clearly.
Previous days, which vividly realize to us the fire, for instance,
in adversity and at death, are not altogether excluded. — &j>.uJ<tt/,
shall declare) to all. — [Many things are also revealed sooner, at
least to some, but Paul lays down the last and most certain day of

fiery trial. — V. g.] — iv ™pi a-roxaXucrrfra/) is revealed in fire,
viz., the Lord, whose day that is ; or, the work [so Engl. Vers.] ;
2 Thess. i. 7, 8, is revealed, as present, because it is certain
and near, Rev. xxii. 20. — TO <xlp, the fire) a metaphor, as through
out this whole discourse. The fire of the last day and of the
Divine judgment is intended, as is evident from the subsequent
language, which peculiarly applies to the last judgment, iv. 5 ;
2 Cor. v. 10 [2 Thess. i. 8] ; to which the visible fire on that
day will correspond. — &o*.i/jt,a.au) shall try, not shall purge. This
passage not only does not support [add fuel to] the Jire of pur
gatory, but entirely extinguishes it ; for it is at the last clay, and
not till then, that the fire shall finally try every man's work ;
therefore the fire of purgatory does not precede it. Nor on
that very day, shall the work be purged ; but it shall be tried,
of what sort it previously was on either side [good or bad], when
it shall either remain or be burnt up.

14. E/' rivo$, if any man's) Hence Paul is accustomed to
promise glory to himself from the constancy of his brethren
[hence also to derive exhortations], 2 Cor. i. 14 ; Phil. ii. 1C ;
1 Thess. ii. 19.

15. Z^iudr^rai, he shall suffer loss) He shall fail in obtaining
the reward, not in obtaining salvation. — avroi) he himself. —
<sut)ri0era.i, shall be saved) because he does not forsake this founda
tion, ver. 12. — ug, as) a particle of explanation and limitation ;
as one who should be obliged to go through Jire. — dia, through)
So dia, through [==u*it/i], Rom. ii. 27 : not without Jire, comp.
ver. 13. As the shipwrecked merchant, though he has lost his
merchandise and his gain, is saved through the waves.1

1 Ls saved, though having to pass through the waves. — ED.

220 1 CORINTHIANS III. 16-19.

16. Na&s, the temple) The most noble kind of building. — J<r«,
ye are) the whole of you together. — TO cmS/xa, the Spirit) The
indwelling of the Holy Spirit, and that of God, are held in the
same estimation [are equivalent] : therefore the high honour
due to the Holy Spirit is the same as that due to God, vi. 19.

17. <bdiipu, destroys] by schisms according to the wisdom of
the world. — <p6iptTj shall destroy) by a most righteous retaliation
in kind \jpQipt7 answering to ptoifti]. There are many punish
ments, which do not flow from sin by physical connection. —
«y/o;, holy) divine, inviolable.

18. Aoxe?) This word is frequently used, as well as Xoy/^a/,
in the epistles to the Corinthians ; but 8ox,Z> more in the first ;
the other, with a milder signification in the second. The mean
ing here is, if any man be wise, and think that he is so. For
often, in this epistle especially, 8oxu has such a force as that the
fact of the thing itself is not denied, but there is denoted along
with the fact, the estimation, which the man, who has that thing
[that subject of his self-esteem], entertains concerning himself,
whether [that estimation] be just or inflated [exaggerated] vii.
40, viii. 2, x. 12, xi. 16, xiv. 37. — <rop6g, wise) Hereby he entirely
cuts off all wisdom, whether of this world or divine. [It is
indeed wretched wisdom to deceive one's own self. — V. g.] For
in whatever species of wisdom every man wishes to be distin
guished, in the same kind of wisdom he ought first of all to deem
himself a fool, that he may become wise.

19. *O dpacao/Asvos roOg ffopovs sv rfj -ffavovpyiq avruv) Eliphaz in
Job v. 13, in the LXX., savs, 6 xaraXa^jBdvuv aoipovs sv r% <ppovqati.
The apostles seem to have kept very much by the words of the
LXX. Interpreters in passages very well known to the Hellenists
[the Greek-speaking Jews], for example in the Parschijoth1 and
Haphtaroth, and likewise in the Psalms ; but they have re
course to the Hebrew, in passages less generally used, such as
this passage of Job. Paul has also in another place referred to
Job. See Phil. i. 19, note. — sv, in) not only whilst they think
that they are acting wisely, but in such a way, that their very
wisdom is a snare to them.

1 Parscliijoth, sections of the Pentateuch ; Haphtaroth, sections of the
Prophets, read publicly. — T.

1 CORINTHIANS III. 20-23. 221

20. 2op£v, of the wise) LXX. have avdpunruv, of men. The
word, thoughts, not in itself, but with this addition, of the wise,
corresponds to the Hebrew word J1UBTID, Ps. xciv. 11, LXX. —
f!ei, are) men, namely with their thoughts ; see Ps. now quoted
in the Hebrew.

21. 'EI/ avfyou-ro/f, in men} This appertains to [has the effect of]
extenuation.1 — -racra, all things) not only all men. — U/A£V, yours)
Those things are yours ; not you theirs, i. 12 ; 2 Cor. iv. 5.

22. riaSXo;, Paul) Paul, as if a stranger to himself, conies
forward in the third person and shows how it was the duty of
the Corinthians to speak of him, and he places himself, as if he
were lowest in rank,2 first in the enumeration. — KJjpa;, Cephas)
They were wont to glory also in Peter, which also was wrong.
See note on i. 12. — x&V/io;, the world) He by a sudden bound
extends his remarks from Peter to the whole world, as if he
were in some degree impatient of enumerating all the other
things. Peter and every one else in the whole world, how dis
tinguished soever he may be by his talents, gifts, or office
whether ecclesiastical or political, all are yours ; they are instru
mental in promoting your interests, even though unwittingly :
comp. respecting, the world, ver. 19, iv. 9, vi. 2, vii. 31 ; Rom.
iv. 13 ; Gal. iv. 3. — t'l'rt £wj}, tin ddvarog, whether life or death)
and so therefore the living and the dead. Comp. Rom. xiv. 8 ;
Phil. i. 21. — eveffrura, things present) on the earth. — /ulXXoira,
things to come) in heaven.

23. '?>£?; 8s XpiaroZ, and ye are Christ's) Immediately; not
by the intervention of Peter. — Xf/<rroD — &to\J, of Christ — of God}
To this iv. 1 has respect. — XpiaTog bt, 0io\j, and Christ is God's)
xv. 28 ; Luke ix. 20.

1 See App., under the tit. Litotes. Using a weaker expression, when a
strong one is meant. — T.

2 In Greek and Latin, a person speaking of himself along with another,
puts himself first, in modern languages last. Christ says, more than once,
I and the Father: so here, Paul is first as being of least importance. — T.

222 ] CORINTHIANS TV. 1-3.

CHAPTER IV.

1. o'iirug, so) is determinative, and resumes the subject from
what precedes. — Xoyitysdu, account) without glorying, iii. 21. —
avdpuiro;, a man) tJ*K, any ??ian, one like ourselves, iii. 21. —
vvrip'trag, ministers) Luke i. 2. — Xp/<r™D, o/ Christ) in His office
[as the only Great Mediator] ; not [ministers] of men. — oixovopovs
fjuffrripiuv 0f=oS, stewards of the mysteries of God) Paul, where
he describes the ministers of the Gospel in the humblest
language, still acknowledges them to be stewards : see Tit. i. 7,
note ; comp. of Christ, and, of God, with iii. 23. [Mysteries are
heavenly doctrines, of which men are ignorant without the revela
tion of GOD. — V. g.]

2. "O B'i) Furthermore what God requires, and men too, in
their stewards, is, that a man be found faithful. Ver. 3 corre
sponds to this paraphrase. — fyn/rai, is inquired after [is re
quired]) by investigation, wnen the time comes. The correlative
is, may be found. — T/OTOJ, faithful) The Corinthians were not
content with that. — tvpsQy, may be found) Every man in the
mean time wishes to be thought faithful.

3. 5E,ao/) to me, for my part. — d't) but, although I be capable
of being found faithful. — 115, unto) a particle of mitigation. I
do not despise your judgment in itself; but when I think of
the judgment of God, then yours comes almost to nothing. —
fr.ayjarov, a very little thing) The judgment of God alone should
be held of great account. — v<p Ipuv, by you) privately. An
antithesis to by human or maris day of judgment, publicly. [lie
limits what had been said at iii. 21, " All things are yours." —
V. g.] — avaKpi6u>, I should be judged) whether I am faithful, or
not. The Corinthians certainly appeared not to be contented
with faithfulness alone, but the apostle cuts the matter short
[agit aToro/iw;]. — avdpumvr,s, human) This word has the effect of
diminishing. [All days previous to the day of the Lord are
man's days. — V. g.]. — r,'^pa.c, day) So he calls it as an anti
thesis to the day of the Lord : r^/^pa, the day appointed for the
trial. It is here the abstract for the concrete ; compare, by you :

1 CORINTHIANS IV. 4, 5. 223

it is likewise a hypothetical phrase ; for none of the believers
was likely to appoint a day for the trial of the apostle. — avaxplvu,

1 decide in judgment on) for we ought not to decide in our own
case, but to form a judgment of it. avaxplaig, is the decision in
judgment [dijudicatio] upon [of] one, in respect of others ; —
xpiais, simple judgment. Here we have set forth the happy for-
getfulness of all that is good in one's self. So the decision in
judgment of the Corinthians respecting Paul is forcibly refuted.

4. O-jfev) nothing, unfaithful : comp. faithful, ver. 2. So the
LXX. oO ya.o avvotba. s/^aurfi oiroKa vpdt.~af, Job xxvii. 6. He, whom
conscience accuses, is held as deciding in judgment on himself. —
oux sv rouru dt8ixaic/jij,ai) I am not justified in this, if I decide in
rny own case. For the judgment remains. It is the Lord who
will pronounce me justified, ver. 5. Paul may be regarded
either as a judge, or a witness, in his own case. As a witness,
he knows, that he is unconscious of any crime. As a judge, he
dares not on that account decide in his own case, or pronounce
himself to be justified. — amxglvuv ps) He who decides in my case,
whose decision I do not decline, at His coming, ver. 5, and who
declares me justified.1

5. Kpivare, judge) He does not say amxphart, decide ; he more
closely alludes to the judgment, which the Lord will give. —
6 K-jpio:, the Lord) Jesus whom we serve, ver. 1. — xai) also :
He will not only judge, but will bring forth to light His judg
ment. — puristi) puTi^uv is to throw light upon any object, for
example, puT/fyiv rr,v \t\jxra, to throic light upon the night, Ex. xiv.
20, on the margin of the ed. Wech. : or to bring a thing to light,

2 Tim. i. 10. Both of these will be done at that time. — ra
xpuvru, the hidden things) The heart of man is truly a hidden
cavern [crypt]. — rod axorouc, of the darkness) into which no
human eye penetrates. — (pavtpueei, will make manifest) so that
you will then at length clearly know us. — T«; fioul.az, the
counsels) showing, who hath been faithful or not. — ruv xapdiZv,
of the hearts) according to the state of the heart, so the conduct
is just \_justijied, ver. 4] and praiseworthy or the reverse. — r6rt,
then) Therefore wait. — tvaivog, praise) The world praises its

1 K.i>(>i6s tarty, is the Lord) Jesus Christ, v. 5. He is mentioned along
with God, as in ver. 1. — V. g.

224 1 CORINTHIANS IV. G.

princes, warlike leaders, ambassadors, wise men, artists : God
will hereafter praise His ministers. - sxaffrw) to every one, who
is a praiseworthy, faithful steward ; you only praise one, for
example, Paiil. So every one, iii. 8. Concerning praise from
God, see Matt. xxv. 21. Those too, who are not faithful, ex
pect praise, but their praise will be reproach. Therefore the
contrary is also included by implication in the word praise,
which is a euphemism [the opposite of praise being not ex
pressed, though implied] ; so the euphemism in, shall try or
prove, etc., c. iii. 13, viii. 8, 10, notes. So blessing also com
prehends cursing, Gen. xlix. 28, 7. There is a similar passage,
1 Sam. xxvi. 23 (24).

6. T«>a) these things, which are found from c. i. 10 and
onward. — i^irte-^r^ariea, I have transferred) Comp. 2 Sam. xiv.
20. The figure [Schema] consists in this, that Paul wrote
those things with a view to admonish the Corinthians, not only
in the second, but chiefly in the first person, ver. 3, 4 : so that
the reasons for moderate sentiments [ippwtft], by which Paul and
Apollos were actuated, might also actuate the Corinthians,
ver. 16, and the Corinthians might think of Paul, as Paul
thought of himself. — padrire, ye might learn) By this word Paul
calms the puifed-up Corinthians. — ysy^a-rra/,1 is written) Comp.
21033, 2 Chron. xxx. 5. Written, i.e. in the whole of Scripture,
from which some quotations, iii. 19, 20, have just been made :
for we ought not to entertain any sentiment (tppoven) beside [i.e. in
disagreement with] it, and beyond it, Rom. xii. 3, xv. 4. This is
our rule in respect to all spiritual sentiments, and we are not
allowed to depart from this rule, 2 Cor. x. 13. In Scripture,
the archetype of which is in heaven, the general principle in
relation to all believers is described, by which the Lord will
judge each man, and by which every man ought to look up to
Christ alone, and by which each ought to estimate himself,
rather than by those gifts, wherein he excels, or thinks he

1 The author has omitted in the Germ. Vers. the verb (p^ovtiv after
ygygaTTT*/, everywhere met with, but left as it were undecided by the
margin of both editions. — E. B.

ABD corrected later, Qfg Vulg. omit tp^ovilv. Rec. Text reads it, in
which it has the support only of C (as is probable, though not certain) of
ancient authorities. — ED.

1 CORINTHIANS IV. 7. 225

excels, others (Luke x. 20.) [Add, that Scripture ascribes
glory to GOD alone; to man no glory whatever, i. 31 : and there
fore human glorying is contrary to Scripture and its universal
feeling (sentiments), Luke xvi. 15—18, 29 ; Is. Ixvi. 2. — V. g.]
In accordance with this is the expression presently after, one
[puffed up] for one. In this manner all good and bad men
(Jucle, ver. 4) have long ago been respectively distinguished in
Scripture. — £/'; Ifip roD ivb;, one for the one) The definition of a
sect, where individuals admire and follow individuals. The
article ro\j adds emphasis. A single minister is not the only
one. — pu<r/ot!<r0i) The subjunctive, for pu<r/£<rii£, as ^XoDrg for
fyXure, Gal. iv. 17. But that is an irregular form of the sub
junctive, which some call the indicative. The mode of contraction
is singular. For it is not credible, that, in these verbs only, the
indicative is put for the subjunctive. — irieov, another) for
example against Apollos.

7. T/j) icho ? not thou, not another man ; but even suppos
ing thou hast some excellent gift, it is God alone [who maketh
thee to differ]. — el, thee) This word may be referred both to some
one at Corinth and, by changing the figure of speech [syj^a.
referring to fj,fne^r,lu.a.riffa'\, to Paul : «, thee, thyself, how great
soever thou art : in antithesis to the gifts, which thou mayest or
mayest not have received. — faaxpmi, makes to differ) or, pecu
liarly distinguishes by some difference. — ri be £%";, o OVK ?>.a/3e?,
but what hast thou, which thou hast not received ?) The meaning
is : whatever thou hast, thou hast received it, not from thyself, but
from God : or, there are many things, which thou hast not received,
and therefore thou hast them not and canst not boast of them : either
thou hast, or hast not received; if thou hast not received, thou
hast them not : if thou hast received, thou hast nothing but what
has been received, without any cause for glorying. lie, whom Paul
here addresses, is a man ; for example, Paul, whose way of
thinking the Corinthians ought to take as a pattem. The latter
sense renders the meaning of the xal, even, which immediately
follows, more express, and shows the antanaclasis1 in thou hast
not received : [as if] not receiving. — us i^n Xa/3wv, as if thou hadst
not received it) as if thou hast it from thyself.

1 See App. The same word in the same context twice, but in a different
sense.

VOL. in. r

220 1 CORINTHIANS IV. 8, 9.

8. "Hdq, now), in comparison with us. The words ivithout us,
which immediately after occur, agree with this. — xtxopeff/&'svoi,
full) A gradation [ascending climax] : full, rich, kings. Its
opposite is, we hunger, etc., ver. 11, 12. As the two epistles to
the Corinthians exhibit great variety in mental feeling [r,6os,
Append.], incomparable urbanity [asteismus, Append.], and
abundant and playful acuteness, so the passage before us is to
such a degree remarkable for these qualities, that it should be
understood, in respect either of the Corinthians or of the
apostles, concerning their internal or external condition, con
cerning the facts themselves or concerning the puffed-up opinion
of the Corinthians. The spiritual condition of the Corinthians
was truly flourishing — flourishing also was that of the apostles.
This wras right : but troubles [the cross] from without galled
the apostles and prevented them from pleasing themselves on
that account : the Corinthians, inasmuch as being in a flourish
ing state even in things external, were pleased with and were
applauding themselves, which was wrong. Therefore, the Co
rinthians were imitating the conduct of sons, who, after they
have become illustrious, care little for their humble parents : in
consequence of fulness, they were fastidious ; of opulence, they
were insolent ; of kingly power, they were proud. — %wp/? fiftSiv,
without us) A new and apt ambiguity ; you have not us as your
partners ; consequently you have not had us as your assistants ;
you have forgotten us, as the saying expresses it, " many pupils
become superior to their teachers," -roXXo/ /^a^ra/ xpetrrovsg
didaffxdXuv. — sfSaffiXsvffan, ye have reigned) ye have come to your
kingdom. In this is implied the majesty of Christians. — »ai
optXov yi, and I wish) i.e. I do not envy you, my only desire is,
that it may really promote your best interests, 2 Cor. xii. 14,
15. — Iva, xai fifti??, that we also) When you shall be perfected,
the apostles will enjoy ease, and reach the end of all their
troubles. — a\>[j,fia6i\t\)au[j,tv, we might reign together) This is
modestly said : with you; comp. ix. 23, iii. 22.

9. Aox£, / think) A feeling of humility ; a gentle mimesis.1
The Corinthians thought [or, seemed to themselves, doxt?, c. iii.

1 See Appendix. A delicate allusion to the words of another whom we
wish to set right : as the apostle's %ox.u here refers to the Corinthians'
OOJCE?, chap. iii. 18. — ED.

1 CORINTHIANS IV. 10-12. 227

18] that they excelled. — roi)f d-ro<rro>.ou£, lir^arouj, the apostles,
last) eff^dros, the most worthless, ver. 10, 11. The antithetical
words are put down in one and the same passage. The
prophets also were afflicted, but the apostles much more ; and
the prophets were able to destroy their enemies, for example
Elias [and so greatly were they esteemed among men, that even
the Nobles considered themselves bound to reverence them, and to
follow or send for them leith every mark of honour, 2 Kings i.
10, v. 9, viii. 9, 12. — V. g.], but it was the lot of the apostles to
suffer and endure to the end. — d-^edn^iv) In Latin, munus osten-
dere, munus declarare, are the idiomatic expressions applied to the
public shows among the Romans. — i<ri6avctr!ou:) ^rpoffdoKu^svovs
d-rodavi?*, expecting to be put to death. See Hesychius. — r&
x6gfj.<fi, to the world) which is immediately after divided into
angels and men, without the repetition of the article. — xai
dy/'&otf x.aj avdpuKoi?, to angels and men) i.e. those that are good ;
but rather, those that are bad-.

10. 'Mupoif fools) i. 21. — did, Xpisrov — In Xpiffru, for ChrisCs
sake — in Christ) These words must be repeated in the two fol
lowing clauses. Without any violation of the truth, different
things may be predicated of one subject ; or of different sub
jects, who are regarded as standing on the same footing ; for
example, of Paul and the Corinthians ; according to the different
point of view in which they are regarded, and which the words,
for the sake of, and, in, here express ; for the sake of is applied
to slaves ; in, to partners. — tv8o%oi) men in the highest estima
tion ; but aTiftoi, applies to persons, who are deprived of even
ordinary esteem. — filet's dt, but we) Here the first person takes
the second place, and so it goes on in the following verse.

11. rufivqTivoptv, we are naked) The highest degree of poverty,
2 Cor. xi. 27. \_So far were the heralds of the kingdom of
Christ from being adorned with any splendour. We imagine
ourselves to be quite the reverse of all this. — V. g.] — xoX«p/£o/u.i0a,
we are buffeted) as slaves, therefore we are not kings.

12. Komuptv, we labour) as if compelled by necessity. Few
of the Corinthians did SO. — ei/XoyoD/Asn — dm^o/teda, — TapaxaXoD/ASc,
we bless — we endure — we entreat) i.e. we do not return re
proaches, persecution, evil speaking, but we only bless ; nothing
else is lawful ; the world thinks that despicable.

228 1 CORINTHIANS IV. 13-15.

13. Hipixadap/uara Ktpl^wa) both words are used for filth, by
which not only men utterly outcast, but those devoted as an ex
piation for others, are denoted. "IS3» fipix.ddap/^a dixaiov, avo^og,
the wicked shall be a ransom for the upriglit, Prov. xxi. 18. ^b
apyvpiov <rtpi-^tri(jM ro\j -ra/S/ou qftuv ytvoiro, let money be as refuse in
respect of our child, Tob. v. (18) 26 : add Jer. xxii. 28, where
nt33 3VJ? has been translated by some T^/'-vJ/^a <p avXov, rile off
scourings, Hesychius : ^rspi^ri/^a, 'ffepixardlua'ytj,a, dvrtXvrpa, dvri-
•fyvysa, % UTO rd fyvri -Trdvruv. ^fipf-^i)fJM in Eustathius is, &r6yyiffta
n, something wiped away with a sponge, and therefore more
subtle [smaller and less perceptible] than XD/i« ; the latter word,
Xu/xa, is a less forcible term than -/.dOappa, the meaning of which
the Kfpi strengthens. Wherefore Paul calls himself and the
apostles Tsp//cat)ap/.iara rou xoffpov Kepi^ri/Aa,, the offscouring not
only of a persecuting ivorld, but of all men [Engl. Vers. " of all
things"^, although they do not persecute us ; the world hates us ;
all men despise us. — tug apn, until now) an epanalepsis [a repe
tition of the same words in the beginning of a preceding member
and in the end of the following member of a sentence. See
Append.], comp. ver. 11, at the beginning.

14. Oir/c evrp'fffuv, not making ashamed) An exquisite epithe-
rapeia.1 The dissimilarity between themselves and Paul, be
tween the sons and the father, might have made the Corinthians
ashamed. This 'EvrgoT^, putting them to shame, in the mind of
the apostle, was not an end, but a means, as he says also on
another occasion, that he was unwilling to make them sad,
though he had actually done so. The apostle often introduces
a certain degree of refined pleasantry, without forgetting the
apostolic gravity, for example, 2 Cor. xii. 13, note. — voudtru, I
warn) you as a father, Eph. vi. 4.

15. TLai8a"/u'yo-j5) instructors) however evangelical they are,
being in Christ, not legal instructors. The antithetical terms
respectively are, 'planting,' and 'watering;' " laying the founda
tion," and " building upon it :" l begetting' and ' instructing.' —
ou fl-oAAoi)£, not many) In like manner every regenerate man has
not many fathers. Paul does not say, one Father ; for that ap-

1 See App. An after addition to words, which might give offence, and a
kind of softening of what went before by a declaration of friendly feeling
towards the persons addressed.

1 CORINTHIANS IV. 16-18. 229

plies to God alone ; not many, is however sufficiently explained
by the following word, /. Not only Apollos, his successor, is ex
cluded, but also his companions Silas and Timotheus, Acts xviii.
5. Spiritual fatherhood has in it a peculiar tie of relationship
and affection connected with it, above every other kind of pro
pinquity. — sv yap Xpisrtfj 'ir/ffov^for in Christ Jesus) This is more
express than the phrase above, in Christy where he is speaking of
other instructors.

16. napar.al.u, I exhort} A short exhortation after a long and
true account of his own example is valuable. — /j.i'j.r,rai /xou,
imitators of me) as sons. Having laid aside pride, cultivate that
feeling even without the cross, which is fostered in us by means
of the cross. lie proposes the imitation of himself to those, with
whom he had been, Gal. iv. 12 ; Phil. iii. 17.

17. Tipodtov, Timotheus) xvi. 10. — r'sxvov /zot/, my son) and
therefore imitator. Paul calls Timothy his brother ; see 2
Cor. i. 1, note ; but in this passage the affection of the father
is uppermost in his thought. — a-ya^rbv^ beloved) to whom
I have willingly committed the business. — -riffrw, faithful) to
whom I could safely commit the business. — ava/uvriaei, icill re
mind you) lie does not say will teach. The Corinthians had
knowledge ; they had need of admonition. — rag fjdodc pwi niy
ways) in which I walked whilst with you. — zadus, even as) as
diuzovo;, a minister. — h.7.\rt<siq, in the church) emphatically in the
singular number.

18. 'n?, as though) Because I send Timothy, they think, that
I will not come. This is the meaning of the particle ds, but. —
ffuffiudtffdv rive:, some were puffed up) Paul wrote this under
Divine illumination, laying bare and clearly showing their
thoughts, which would rise in their minds at the very time, when
they were reading these words. They were pufted up about
various things ; see next verse, and ch. v. 2. He says, I will
restrain such persons, when I come. Perhaps also the apostle
might have learned about this puffed up spirit of the Corinthians
from the members of the house of Chloe (i. 11). But the
Corinthians seem to have been pufted up about the delay of the
coming of Paul, not until after he had sent Timothy, his second
self, with this very epistle. Then indeed these puffed up
thoughts suddenly arose in their minds ; Paul himself, then,

230 1 CORINTHIANS IV. 19-21. V. 1.

will not come. A puffed up spirit was the frequent fault pre
valent among the Corinthians.

19. ' EXiuffopui, I will came) Paul writes to the churches every
where about his coming to them, and thus keeps them in the
discharge of their duty. — sav 6 Kupiog dihrjffrj, if the Lord will) He
wisely adds this condition. Afterwards some things occurred to
prevent his immediately going to them. — yvuaopai, will take cog
nizance) A word used in courts of law. Here, and at ver. 21,
the man, who was such an outcast abroad in the world, shows
his paternal authority, see ver. 9, 10. — ou rbv Xoyov, not the speech)
big, but empty.

20. Ou yap, for not) An axiom. — IK duvapsi, in power) The
absence of the article gives force to the meaning, as in Eph. iv.
21. \_Weigh thoroughly that in which the power of thy Christianity
consists. — V.g.]

21. TI 6'eXtrs, what will ye ?) Choose. [Comp. 2 Cor. xiii. 3.
So this phrase, what wilt thou I is still of importance both as to
the principal point, and as to its various accessory cases ; see that
you make room (that you choose rather to leave scope) for Love.
— V.g.] — iv pdpdy, ivith a rod) wielded by a father's hand. Comp.
Isa. xi. 4. — rij or) Paul would prefer the latter.

CHAPTER V.

1. "oXwg, absolutely [Engl. Vers., commonly^) Paul has no
where else used this particle, but it is found thrice in this epistle
(here, and in vi. 7, and xv. 29), as well fitted to express his
thoughts, and in these and in all other places, the particle, o'kug,
omnino, is either put in a negative sentence, or it by implication
contradicts a negative sentence : So Chrys. Homil. 5, c. Anom.,
Nevertheless, although man differs little from an angel, l-Trs/e^'OAriS
sari n /tfcov, since nevertheless there is some difference betiveen them,
ive do not accurately know, what angels are : so in this passage, no
fornication, SXuf, at all should be reported among you ; never
theless it is, oXwj, absolutely reported. The same principle applies
to the particle, T^K ap/jv, absolutely. — h V/MV, concerning you [Engl.

1 CORINTHIANS V. 2, 3. 231

Vers. among]) in your name [case]. — mpvtia, xa/ ro/ai/r>j
fornication and such fornication) An important repetition ; by
which the Corinthians might be more affected. — ovde, not even)
It was a crime not named even among the Gentiles, with the
exception of a few monsters ; usn is the Protherapeia1 of the fol
lowing clause. The apostle shows, that such infamous conduct
was held in abhorrence even by the Gentiles. — yyva/xa, wife) She
was no doubt a heathen ; therefore he does not direct his rebuke
against her, ver. 12, 13. The father, we may suppose, was dead.
— i-Xtiv, should have) by a single act, or by habitual intercourse,
ver. 2, 3.

2. Kai vpsT;, and ye) He presses their sin home to them. —
vfipuffiupivoi, puffed up) [as if you were free from blame in the
matter. — V.g.] — The force of the word is evident from its anti
thesis, to mourn. — tart, ye are) hitherto. — i-xivdrjaart, you have
mourned) Paul himself wrote these words mourning, nay weep
ing ; 2 Cor. ii. 4 ; we should mourn over the transgressions of
others; 2 Cor. xii. 21, and repent of our own ; and we should do
both as regards the first and original sin. — hex,, that) you have
felt no grief, which might stir you up, that, etc. — dpt)»j, he might
be taken away) Paul has already in his mind what he is about to
write at ver. 13. — alpuv is a milder word here, than i^aipsiv after
wards.2

3. 'Eyw n\v yap, I indeed for my part) An antithesis between
the lighter punishment, which would have been inflicted by the
Corinthians, and the severer one, which is threatened by Paul :
thence also we have in ver. 2, Koiqaas, he that hath done, a gentler
expression ; but in ver. 3 x.a,7ipyaadij.fvov, he that hath perpetrated,
a much more severe expression. Afterwards the Corinthians
did what they ought, 2 Cor. ii. 6. Therefore the severer punish
ment pronounced on the sinner (here in ver. 5) admitted of
being superseded. Thence arose the joy of Paul, 2 Cor. i. 24,
ii. 1, etc. — ru irveZfian, in spirit) Col. ii. 5, 2 Kings v. 26. —
rjr) xexp/xo, I have already judged) A weighty effect is produced
by the sense of the sentence continuing to be gravely suspended
and poised [as it were a lance], till we come to ver. 5, where

1 See App. Anticipatory mitigation of what follows.

a To e eyoy, the daring deed) It was a wicked action, without marriage.

-v.g.

232 1 CORINTHIANS V. 4-7.

the expression, he ivho hath perpetrated [xartpyaaafAtvov] is again
taken up in the expression, such a one [rbv ro/oDrov]. — u$ irapuv,
as though I were present) It is construed with, to deliver, ver. 5. —
rbv o'tJTu r&Dro) A triple demonstrative. — ourw, so) very shamefully,
so, while he wTas called a brother.

4. 'Ev rti dv6/j,ari, in the name) It is construed with, to deliver. —
T-OU eftov ^VIZ/AUTOS, and my spirit) ver. 3. — aw ry dwdftti, with the
poiver) The spirit and power are almost synonymous. Paul,
speaking of himself, uses the word, spirit ; of Christ, power,
2 Cor. xiii. 3 ; Matt, xxviii. 20, xviii. 20. A Hypotyposis,1
i.e. so that the power of the Lord may immediately exert itself.

5. UapaBovvai, to deliver) This was the prerogative of the
apostle, not of the Corinthians ; comp. 2 Cor. xiii. 10, note,
and 1 Tim. i. 20, note. This is a specimen of the highest
degree of punishment in the Christian republic, adapted to those
early times. — otedpov, destruction) death although not sudden.
The Hebrew word JVG corresponds to it : comp. ch. xi, 30. —
TVS eapxbg, of the flesli) with which he had sinned. [1 Pet. iv. 6 ;
comp. as to the Spirit, Rom. viii. 10. — V. g.]

6. Ou xaAov, not good) The not, is directed against the careless
indifference of the Corinthians. — TO xau^fj.a, glorying) This
in itself is something good and becoming, xv. 31 ; but wherever
it is not anxiously watched, it is at fault, and comes very near
to a puffing up of the spirit, ver. 2. — ptxpa — £U/AO?) an Iambic
verse of six feet [Senarius], Gal. v. 9. — t,vw, leaven) even one
sin and one sinner. — (pvpapa, lump) the assembly of Christians. —
fypoT, leavens) with guilt and its example creeping on to a very-
wide extent. \_A las ! for how long a period of time, and in how
great a degree, must the Christian world, if we except those por
tions of it which are renewed, be a lump, or collection of filth most
thoroughly leavened! — V. g.]

7. T»ji/ -TraXaiuv, the old) leaven of heathenism and natural
corruption. — Iva. %n v'tov <pvpa/j,a, that you may be a new lump)
the whole of you, evil being taken away. — xadug, even as)
The third clause of this verse depends rather on the first,
than on the second. — ufy/Mot, unleavened) individuals among

1 A vivid presenting of a thing in words, as if before one's very eyes. See
Append.

1 CORINTHIANS V. 8-10. 233

you, in consequence of conversion, vi. 11. — rl -rao^a, the pass-
over) The epistle was written about the time of the passover,
xvi. 8. — ipuv, [our or] of us) Christians. The Jewish passover
was a type of the Christian and new passover. — erutfjj) was sacri
ficed. Paul speaks in the past time ; he was much more likely
to speak in the present, as his scope so required, if he had
acknowledged the sacrifice of the Mass. Hesychius :

v, let us keep the feast) The Vulgate has epulemur,
" let us feast :" an apposite expression. — -n-aXa/a, with the old}
of Judaism and heathenism. These constitute the genus. —
xax/a; xai Trovqpias) These constitute the species : xax/a is vice,
the reverse of virtue, and that too, virtue unmixed, or in sin
cerity, rr) fiXixputiq. Kovr,pia, is in those, who strenuously retain
and defend xaxlav, and is opposed, rr) aXyfaiu, to the truth.
Ammonius writes thus : xovripbs, 6 dpa.ffnx.bs xaxoij, he who is dis
posed TO DO evil ;l comp. ver. 13. Sincerity takes care not to
allow evil to be mixed up with good ; truth, not to allow evil
to be mistaken for good.

9. "Eypa-4/a, / wrote) A new part of the epistle, corresponding
to the former part ; comp. ver. 1. — IK r>j s'risroXr,, in the epistle)
written before this one. The Corinthians had not sufficiently
understood it ; he now therefore explains it. There is no doubt,
that Paul and Peter and the rest of the apostles wrote many
things, which are not now extant ; comp. xvi. 3 ; 2 Cor. x. 10. —
/iTj 6\j\ia.va.[jt.iyv\)«da.i, not to be mixed together) in the way of associa
tion ; ver. 11 at the end. — xopvois, with fornicators) v6pw$, on
other occasions signifies a male prostitute, but here it applies to
every one, who commits fornication. Supply here also from ver. 11,
or covetous, etc.

10. Ka/) and that. — ou vavrug, not altogether) What is here said
is not a universal, but a particular negative, Rom. iii. 9, note. —
TOV xoepou rourou, of this world} [there is no place wherein you
may not fall in with the covetous and extortioners, etc. — V. g.]
In antithesis to a brother, ver. II.2 — ap^a^iv, extortioners) He

1 K.*x.ici is the evil habit of the mind : -xovnpia., the outcoming of the
same. Calvin defines »««/«, " animi pravitas," on Eph. iv. 32. irovypos is
o Traptxav vovovf. See Trench, Syr. Or. Text. — ED.

2 TAf<mx.T«/f, covetous) Those greedy of gain for themselves. — V. g.

234 1 CORINTHIANS V. 11.

gives them this name rather than that of thieves ; because their
theft is not apparent. [They are included by implication, who try
to get the property of others, either by violence or injustice. —
V. g.] — He mentions three kinds of flagitious crimes, which are
committed against the man himself, against his neighbour, and
against God. — ivel bpetXsre, for then must ye needs) Others have
written upefaiTs1 [Ye ought to have gone out, etc.], for
but the present is also used, vii. 14, kirti apa, ra r&Kva
6apra Ian. What is written without express limitation, should
not be always taken absolutely, if there should follow from it
any unsuitable consequence. In the present day there is room
for this paraphrase ; " otherwise you must needs go out of a land
inhabited by Christians." They are therefore especially to be
avoided, who among Christians wish to be considered virtuous
above others, and yet are fornicators, etc. — tyefaers) you must
needs. For thus all intercourse as citizens would be done away
with : That, which is evangelical perfection to monks, is absurd
out of place) and unsuitable in the eyes of Paul. —
of the world) which abounds in profligate men.
11. 'A<5sXpo£, a brother) an ordinary appellation. — ovopafypevog,
who is called) A word in the middle voice [or rather, used in a
middle sense, neither a favourable nor unfavourable sense]. —
vopvos, a fornicator) the crimes are here enumerated, on account
of which others are to be avoided ; then in vi. 9, 10, more are
added, on account of which every man should fear for himself.2 —
imfe Gvvtti&'ttiv, not so much as to eat) not only not with such a man
as a host, but not even with him at the house of a third per
son. The lowest degree of intercourse, which men have, when
mixed up in company with one another, is to eat together. Even
among the Jews, D"in, excommunication took away all inter
course in regard to eating together. We must not eat with the
man, who shall be unfit to eat along with the saints in the king
dom of God, vi. 10. Let the Church of the present day take
heed, in which the guests at the Lord's table are not like chil-

1 So ACD(A)G Vulg. both Syr. and Memph. Versions. But B (judging
from silence) favours Rec. Text's reading, otptfaers. — ED.

2 Metaaof, a tfrrtnkard) It indicates the man who drinks large quantities
of wine, although he does not break out into unbridled revellings. — V. g.

1 CORINTHIANS V. 12, 13. 235

dren in one family, but like a number of strangers of various
kinds in a large inn.

12. T7 yap poi xai roug i^a xplvuv ; ovyj rovg tffu (ifJ^tTg xpfatrt ;)
Artemonius, p. 212, refers to the conjecture of Le Clerc, and
after changing a few words presents it in this form : ri ydg poi
xai ToTg t^u ; xai vuv olv roug fffu vptTg xp/vsn. There are here
various changes of letters, by which the word xpmiv, the most
necessary of them all, is cancelled. If the meaning of Paul
had been, what have I to do icith those that are without ? the
Greek idiom would have required E/UO/, not poi. T/ yap poi xai
roi>g sgw xptvsiv, viz. iffrl ; for what have I to do to judge those that
are without ? (Verbals [such as Bengal's " externos judicatio"~\
govern the case of the verb, ex. gr. : Curatio hanc rem, tak
ing charge of this matter.) Expressions very similar occur,
ivari fioi ^fv, Gen. xxvii. 46 : ou soi, 'O^/a, 6-jij.iaffa.i, 2 Chron.
xxvi. 18 : o-jx ISTI yap ^atpiiV) 7,'tyti Kvpiog, ToTf aas{$seiV) Is. xlviii.
22 : oxug pi} y£nr,rai a'jrfi ^povorpifS^dai, Acts xx. 1(3 : Todsv ffoi
raDra sidtvat, Ilippolytas de antichristo, chap. 32. These remarks
apply to the Avhole sentence ; we shall now consider the words
one by one. — xafy also, which intimates, that those, who are
within, give me enough to do.1 — xpiviiv, to judge} He judges,
who is not mixed up with them, does not keep company icith them. —
ov%i, do not ye ?) From what is wont to occur in the Church,
you ought to have interpreted my admonition, alluded to in
ver. 9, You judge your fellow-citizens, not strangers ; how
much more should I ? You judge, will thus signify righteous
judgment. But this may also be a previous [anticipatory], and,
that too, a seasonable sting to the Corinthians, who icere judging
[bringing before heathen courts of justice] them that were within,
while [though] they considered the saints removed [exempt]
from judgments concerning things pertaining to this life, vi.
1, 2, 3.

13. Toug fe t%u, them that are without) The knowledge con
cerning the destruction or salvation of the Gentiles is a matter
reserved for God alone. — xpiviT, shall judge) Rom. ii. 16. Supply,

1 This very particle x,«.i,also, however, is considered of less importance in the
2d, than in the 1st Ed., and it is entirely omitted in the Germ. Vers. — E. B.

ABC(J Vulg. Memph fg (aute-llieron. Lut.) Versions omit *<**. D and
later Syr. retain x,»i. — ED.

236 1 CORINTHIANS V. 13.-VI. 1, 2.

and this judgment we in all humility leave to God. Thus the
andj that follows, more closely coheres with this clause. — xa/,
and) an Epiphonema1 suited to both parts of this chapter. The
particle -/.a! with the whole sentence is quoted here, from the
LXX., Deut. xvii. 7, xix. 19, xxiv. 7, xal, and so. But the
phrase, as it is written, is not prefixed here, and this is the case
either for the sake of severity [c. iv. 21], or because e%a>peTret
Heb. mjDl, is used by Moses for taking away a wicked man
from among the people by capital punishment, by the apostle
for taking away a wicked man from the Church by excommuni
cation. — rov Kovqpbvy the wicked person) ver. 2, 9. — vpuv avruv,
from among yourselves) So it is found in the LXX. often. The
antithesis in this passage is, those that are without.

CHAPTER VI.

1. ToX/cNjS, dare) Treason against Christians is denoted, by this
high-sounding word. — rig, any one) even one single person. —
xpiviaOai) in the middle voice, that is xpipa s^eiv, obtain a judg
ment, go to law, v. 7. — adixuv, before the unjust) Every unbeliever
is unjust ; generally so, even as a citizen. — IT/ ruv ay/wi/, before
the saints) Christians. The great privilege of believers was to
settle even civil matters among themselves, and the magistrate
ought not to interfere at all with private affairs, unless in the
case of those who especially apply to him. The heathen magis
trates were very indulgent to the Jews ; and in this department
no difference was hitherto made between the Jews and the
Christians.

2. O\JK o'/dart, do you not know ?) This phrase is used with
great force six times in this single chapter. The Corinthians
knew, and rejoiced that they knew ; but they were acting con
trary to their knowledge. — o/ ay/o/, the saints) being themselves
first judged. — rbv xoffpov, the world) all those who are not saints.
The antithesis is to, the smallest matters ; comp. iii. 22.

1 An exclamation after a weighty demonstration or narration. Append,

1 COHINTHIANS VI. 3-5. 237

they shall judge) The future, comp. ver. 3 ; Rev. xx. 4. The
present, is judged, is interposed ; comp. John xv. 8. The saints
took possession of the civil authority also under Constantino the
Great, which is the prelude of things to come. [Scripture from
time to time casts a ray of light on the most important affairs, as
it were in passing. The proud despise such things; but the /nimble
keep them laid up in their heart, ivith a truly sober mind. The
majesty of the saints is hidden, but it ivill be revealed at its proper
time. — V. g.] — ev, in1) Comp. Acts xvii. 31. — ava^/o'/ ten, are ye
unworthy) The figure Communicatio.2

3. 'AyysXou;, angels) Those who are not holy [referring to
saints'], and so also wicked men. The article is not added ; a
gradation in respect of the world [i.e. an ascending climax,
arguing a fortiori; if angels, much more the world~\. — /3/&mx«,
things belonging to life) worthless if they be compared with
angels.

4. To-jg t^ov&tvriiisvous Iv TTJ r/ixX^ffia,) those who are even least
esteemed in the church, any persons whatever rather than the
heathen. Every one, even the least, is capable of taking on
him the decision of even the greatest interests in external affairs
[and therefore is able to come to a decision, not indeed according
to the ancient laws of the heathens, but on the true jirinciples of
equity. — V. g.] — Comp. i. 28, xi. 22, and therefore -/.aCi^iTt, set
ye, is the imperative. [It was not, however, to be thought of to give
way at all in that matter to the jurisdiction of heathen judges. —

v.'g.]

5. Upbg evrpo>rr)v, to your shame) The puffed up spirit [ch. v. 2]
of the Corinthians is hereby checked : Comp. xv. 34. — <ro$bc, a
wise man) They admired wisdom on other occasions, and wisdom
produces the ability for judging between brethren in deciding
causes. — ovde £%, not even one) Even the least among believers is
a wiser and more desirable judge than an ungodly man. — bwrr
fftrou) the future; shall be able if he be applied to. — Siar.pTvai) to de
termine between parties. It differs from xpTvai, to judge. — dfoXpoD,
a brother) The singular for the plural, to denote how easy a
matter it is ; he wishes that the plaintiff and the defendant

1 In the person of; by. — Eu.

2 See Append. An appeal to the reader's own candour to decide.

238 1 CORINTHIANS VI. 6-9.

should settle the dispute between themselves, without any inter
ference on the part of the judge.

6. Kai rovro, and thai) So also xa/ raDra, v. 8 ; Heb. xi. 12.

7. "OXui) A particle implying a feeling; comp. ch. v. 1
[note] : it is opposed by implication to /c^o'Xws. You ought to
have no cases 6'Xwj, at all, against one another, but you have
oXwc, after all, notwithstanding. — ^rrjj/a-a, [a fault] defect) even on
the part of him, who has the juster cause, and thinks he has the
superior cause [Matth. v. 39.] lie does not say, sin, yet this
readily is added in such cases, v. 8 ; defect [faidt] and praise
are in opposition ; comp. xi. 17, note. Praise is not indeed
expressly found in this passage. Some such antithetic word,
however, is intended, because he does not expressly use the
term, sin, either. The thing which is praised, is something as it
were more blooming and uncommon than the mere action
agreeable to the law. So in its opposite. — vpTv, to you) There
is a similar dative in xv. 32.1 — /iSXXov, rather) all men do not
understand this word rather. Many desire neither to injure
nor to be injured. They do not attempt to inflict an injury,
which is a mere pretence to moderation in regard to justice. —
adixsTfffc) suffer wrong, in the Middle voice ; as avoenptTsdt.

8. '")(>£%, ye) Emphatic. The Antithesis is to those, from
whom they ought rather to suffer injury. — adiKttrt, ye do injury)
by taking away. — dwoarsptTrf, ye defraud) by refusing [to give
back a trust] and retaining. — ddsXpoug, brethren) This increases
the fault.

9. rtn) Latin an [or ; the second part of a disjunctive interro
gation]. — aSixo/, unrighteous) Comp. v. 8. — jSaffiXsiav Qeov, the
kingdom of God) In this kingdom righteousness flourishes. —
oil x,Xr,povoi^ffouffi, they shall not inherit) because they are not the
sons of God. — w vl.avaadt, be not deceived) by yourselves and
others. — xopvoi — dp-ffayig, fornicators — extortioners) Scandalous
crimes common at Corinth, 2 Cor. xii. 20, 21 ; at Rome, Rom.
xiii. 13 ; in Galatia, Gal. v. 19, 20 : at Ephesus, 1 Tim.
i. 9, 10 : and in Crete, Tit. i. 12. This remark applies to the
act of fornication, etc., and much more to the habit. — ttdaXoXd-

idolaters) Idolatry is placed between fornication and

oi, trials) Although concerning a cause not unjust. — V. g.

1 CORINTHIANS VI. 11, 12. 239

adultery, for, it usually had these crimes joined to it. — fia^axol,
effeminate) Even the hand in the deepest solitude ought to be
chaste, a necessary warning to youth.

11. TaDra, such) The Nominative neuter for the masculine ;
or the accusative with xara understood, as Jaa, Phil. ii. 6 : Even
the accusative as an adverb may be construed with the substan
tive verb to be. — «X>.a af&tvga.irde, dXXa r^yia-O^rt, aXX' sdixai'M-
OriTe, but ye have been icasheJ, but ye have been sanctified, but ye
have been justified) you have been set entirely free from fornica
tion and sins of impurity, in regard to yourselves ; from idolatry
and impiety against God; from unrighteousness against your
neighbour, and that too, in relation both to the guilt and do
minion of sin : chap. v. 7, 10. — ^yidaHr^i, you have been sanctified)
a man is called holy in respect to God. — idixaiuSqre, ye have
been justified) corresponds to, the unrighteous, ver. 9. I was
formerly unwilling to commit to paper, what emphasis the apos
trophe in aXX' adds to this verb more than to the two preceding
(comp. 2 Cor. vii. 11), lest some one should hiss me. Consider
however the antithesis, the unrighteous. Without an apostrophe,
dXXa is emphatic, but when «XX' has the apostrophe, the accent
and emphasisfall upon the verb, (which stands in opposition to that
fault, which is reproved at ver. 7, etc.,) namely, on the word
edixaiuidrtre, ye are justified, because the discourse here is directed
against [injustice] unrighteousness; and so in 2 Cor. vii. 11.
[aXX* is apostrophised before] txtiixriatv, revenge, for this is a prin
cipal part of the zeal, previously spoken of, arising from holy
sorrow ; add Mark ii. 17. — lv rtfi ovopari, in the name) From this
name we have the forgiveness of sins. — iv r& nvevpan, by the
Spirit) From this Spirit, the new life. — TI/AUV, of our) For these
reasons, he shows them, that there is now no longer any hinder-
ance to their becoming heirs of the kingdom of God.

12. Hdvra, all things) The apostle takes care that no one
should abuse those remarks of his, which he was soon about to
make conceming meats and the belly ; comp. x. 23. The ex
pression, all things, is to be referred to what follows ; not to for
nication, although this is the principal subject of his argument ;
but to a subject accessory7 and incidental, in regard to the eating
of meats, on which he treats also below, x. 29. On that same
point it is repeated, that all things are lawful to me, which can

240 1 CORINTHIANS VI. 13.

be lawful at all. — pot, to me) Paul often speaks in the first per
son singular, which has the force of a gnome [or moral maxim],
especially in this epistle, ver. 15, vii. 7, viii. 13, x. 23, 29, 30,
xiv. 11. To me, i.e., the Corinthians ought to think as I do. —
0vp<pspsi, are expedient) We must above all consider, what may
be expedient. — e%eenv — i%ov6ieut(>j)<tofteu) Conjugate words. He,
who does not freely use his legitimate power and liberty, steps
aside from his own power, and passes into the power of another,
for example, into that of a harlot, ver. 15 ; comp. vii. 4. He
would be a stupid traveller, who, though his road lay in the
middle of the plain, would always walk on the bank of the river
and at the very edge of the stream. And yet many so live, who
pass even for godly men. The Power ought to be in the hands
of the believer, not in the things, which he uses. [Liberty
good in itself is destroyed by its abuse, Gal. v. 13; 1 Pet. ii.
10. — V. g.] The very expression / will not [ovx, !yw, not 7]
has power, with application to the individual himself. Not 1 1
another may venture it, so far as I am concerned. The believer
establishes this principle in respect of himself: he says in respect
of his neighbour, all tilings do not edify, x. 23. — nvbc) any thing
Neuter, the same as vdvra.

13. T« (3pu>fj,ara, meats) viz. sffri. The conclusion drawn from
the lawfulness of meats to that of lust has no weight. — xai ravryv
*ai retire*,, both it and them) Demonstrative, twice used concern
ing the present time ; the it precedes, inasmuch as food is for
[on account of] the belly. — xarapyfati) shall destroy ; and that
too, not merely in the same way as the body is destroyed at death ; *
from the antithesis of the belly and the body, it may be inferred,
that there will be a difference of sexes even in the state similar
to that of the angels.2 Those things which shall be destroyed,
considered in themselves, have their use unrestricted [free], Col.
ii. 20, etc., Mark vii. 18, [whatsoever thing from without en-
tereth a man] cannot [defile him]. Now [tit, whereas] is here and
in the following verse elegantly put instead of for ; for a severer
denunciation ["God shall destroy both it," etc.] is subjoined to the
concession ["meats for the belly," etc.]; a joyful declaration [God

1 The destruction of meats and the belly will be a permanent destruction.
—Eo,

2 For though the belly is to be for ever destroyed, not so the body. — ED.

1 CORINTHIANS VI. ! J, hi. 241

will raise up us also, etc.], to the prohibition [the body is not for
fornication]. He will raise up, directly corresponds from the
antithetic side to, He will destroy. — r<> Bs <fo,aa, now [but] the
body) The body here is not opposed to the belly [alvo], but to
meats.1 — -ro^s/a, for fornication) an abstract noun. — rfi Kupiu,
for the Lord) Christ. The body is His due, for He Himself
assumed the body, and hath thereby sanctified us ; and we are
joined to Him by the resurrection of the body — rZ ffuipari, for
the body) How great honour !

14. "n~/iips — i^iyipii] hath raised — and inll raise) [Paul intro
duces here in the way of prelude those topics, which he wras to
discuss more fully and distinctly in ch. xv. — V. g.] The simple
verb is appropriately applied to [Christ] the first fruits, the com
pound, of rare occurrence, to the general mass of them that sleep.
Eg in composition often signifies consummation. The practical
application from the resurrection of our flesh is, sin once com
mitted in the flesh will never be undone. — 3/a, by) Paul would
rather connect this with the mentioning of the resurrection, than
with that of destruction. — dv\id,uica$, poicer) who then can doubt?
God is omnipotent.

15. Sahara, bodies) whether regard is had to the whole or the
parts. — a paf ovv ra fj,iXr) roZ Xpiarov Troir,a'jj -ro'^i^j ,&?/.?;;) Some
copies have upw for cipac;2 Paul often says apa, ol/v, but in such
places where the conclusion is subjoined, after a somewhat long
discourse, upas is more suitable to this place, and they have it,
whose testimony is of highest value, among whom is Irenaeus :
and there is the utmost ivdpyeia, graphic poicer, in this participle,
depicting as it were the baseness of the thing : taking au-ay,
spontaneously alienating the members of Christ, shall I make
them the members of a harlot1? So the participle pepuv is often
redundant, of which I have spoken, on Chrysost. de Sacerdot.
p. 394, at the passage, <p spuv eavrbv x.arexpr,/j,viffs, he took and threw
himself doivn. — TO/JJ^W, shall I make ?) For they cannot be at the
same time the members of a harlot and of Christ.

1 The Germ. Vers., however, thinks that the body is opposed to the belly
[ventri], and it has on the margin these words: The body is much more
nobl-3 than the belly.— E. B.

* So ABCD (A), Orig. 1, 520r : ' tollens' in/ Vulg. Iren. Lncif. : ' aufe-
rens' in Cypr. : " an tollens" in g. "II *oa. is read by tJ. — ED.

VOL HI. g

242 1 CORINTHIANS VI. 10-18.

16. 'O xo/.Xw^svo; r*j Kopvi>], he who is joined to a harlot) A
syllepsis,1 i.e. [by this figure, there being mentally understood]
the harlot and he who is joined to her ; for so the predicate, is one
body, appropriately is in accordance [with such a double subject];
and the expression, these two [oi duo], agrees with this view. —
tffovrai, they shall be) This is said in the first instance of husbands
and wives ; and, by parity of reasoning, is applied to those, who
become one flesh without a conjugal covenant. By covenant
the woman becomes the wife of the husband before the husband is
joined (carnally) to her ; and the reason, why their union is in
dissoluble, chiefly rests on this circumstance ; otherwise even the
union of men with harlots would also be indissoluble.

17. T<jj Kupiu, to the Lord) Christ. It is the same syllepsis
[the Lord and he who is joined to Him are, etc.] — sv mtvpa,
one spirit) so closely, as husband and wife are one body. Make
this your experience.

18. (bivytre rr,v irop vslav, flee fornication) Severity with disgust;
flee, for danger is near. — -rav a/j^dpr^a, every sin) even gluttony
and drunkenness ; comp. v. 13 ; even self-murder [even idolatry,
however much more grievous the sin may otherwise be. — V. g.] It
is a more serious matter to abuse the members of Christ, than
food or wine, and the belly : and the body of a fornicator is
more debased by the agency of a flagitious deed, than the car
case even of the man who has perished by his own hand. The
comparison at Prov. vi. 30, etc., is not unlike this. — sxrb$,
without) a man indeed sins with the body and by the body, but
not £/'j against the body ; the sin is not terminated in his body ;
and he certainly injures, but does not alienate the body, he
rather sins against the xoiXlav, belly, than against the body, as
the apostle makes the distinction. Such moral sentiments are
not to be harshly pushed to extremes, nor in their utmost axpi-
fiuq, strictness. The viscera, which stand in a peculiar relation
to the animal economy, seem likely to be destroyed permanently,
and not to be restored at the resurrection. The Scripture refers
much to the bones, as to the solid parts, in respect of good and
evil, of punishment and reward ; whence it is no vain conjecture,
that the most intense pain, and so also the most intense degree
of joy and pleasure, will be in the bones.

1 See Appendix.

1 CORINTHIANS VI. l6, 20.-YII. 1. 243

19. "H) a particle denoting the second part of a disjunctive
interrogation. The expression, his own, ver. 18, is in this ver.
sweetly limited. Our body is so constituted, as that it may be
the temple of God, i.e. His peculiar and perpetual habitation. —
roD £» u/x/v, ichich is in you) This expression assigns the reason
[aetiology. — See Append.]. The Holy Spirit is in you ; there
fore you are His temple. — ou) whom, the Spirit. — x.ai otix ears
iuuruv, and ye are not your own) This appropriately follows, but
yet it is connected more closely with, ye are bought, and in its
construction, it also depends on oY/, because.

20. ' li-yopdffDyn, ye are bought) You are entirely in the power
of another. To sell is used for to alienate ; to buy for to claim
for one's self, and here too with propriety ; for the mention of a
price is added. — r//x»;;, icith a price) This word has thus much
greater force, than if an epithet were added. So also vii.
23. — do£,daare, glorify) An Epiphonema [an exclamation sub
joined to a weighty argument. — Appen.] They are in error, who
think that God should be only internally, or only externally
worshipped. — J» T& ffupari vpuv* in your body) Rom. xii. i. ; Phil.
i. 20.

CHAPTER VII.

1. Tltp! ds Siv sypd-^ari, Now concerning the things ivhereofye tvrote)
He sets before us his subject at the first with elegance, rather
generally than particularly. The apostles in their epistles often
treat of marriage ; the apostle Paul alone, once and not of his
own accord, but when he was asked, advises celibacy, and that

1 The words which follow to the end of this clause, are declared by the
marjfin of both Ed. as a reading not genuine; wherefore, also, in the German
Vers., they are only within a parenthesis. Not. Crit. on this passage agrees
to it : vfjtuv, TTtpt) a sure reading; the question here is about the use and
abuse of the body. — E. B.

Rec. Text adds x.ot.1 i» TU TrvivfteiTi i/puv ci-fivat \ar\v rov Qtov. Both Syr.
Vers. alone of the oldest authorities support this reading. But ABC cor
rected later, D corr. lat., G Vulg./j; Iren. Cypr. Lucif. Memph. omit the
words. — ED.

244 1 CORINTHIANS VII. 2-4.

too very gently. [So far is this from being a subject, which ought
to be obtruded upon mankind by human precepts. — V.g.] — xa^bv,
good) This agrees with the feeling, which pervades the preceding
chapter. Comp. below ver. 7, 8, 26, 34, in the middle of the
verse, 35 at the end, 40. It is good, i.e. becoming, suitable, for
the sake of liberty and exemption from what is due [by a husband
to his wife], ver. 3, and for the sake of keeping one's ' power,'
which he has over himself undiminished, ver. 4 ; though on the
other hand touching, ver. 1, has always modesty as its accompani
ment among them that are chaste. — avSpuwu, for a man) in
general, although he be not a Christian, ver. 7, 26. — ywa/xoc, a
woman) and in like manner for the woman not to be touched.
In what follows, the one relation involves the other.

2. A/a, on account of) comp. the for, ver. 5. — TO.C, Kopvtiag, for
nications) constantly practised at Corinth [and not even considered
to be sins by the heathens, and especially by the Greeks. — V.g.], to
which unmarried persons might be easily allured. The plural
denotes irregular lusts, and is on that account more opposed to
the unity of the marriage relation [wherein there is but one con
sort]. — rrtv iavrou, his own) the same as '/diov, her ot0n,^which im
mediately after occurs. The same variation occurs in Eph. v.
22, 23. tavrov, his own, indicates the rights of the husband.
Both words exclude all community, in which polygamy consists,
comp. ver. 4. Now the reason, why a man should have a wife,
is the same as that, for which he should retain her, namely, to
avoid fornication. Hence also concubinage is refuted, for a con
cubine is either a wife or she is not ; if she is not, there is sin, if
she is, then she ought to continue, ver. 10, 11.

3. 'Ops/X^t/, ivhat is due [due benevolence, Engl. Vers.]) This is
explained in the next verse. Gataker shows, that the same duty
was called by the Greeks %«f ;v, by the poets <p/X&Y?jra. The read
ing of this passage, due benevolence, opsi^op'evriv twoiav, is a spurious
paraphrase.1 [6p ei\qv is the native (genuine) and simple reading.
— Not. crit.]

4. 'l<5/ou, of her own) This word with the phrase, she has not
power, makes an elegant paradox. The rights of both are equal.

/ is the reading of ABCDQ Vulg. fg Memph. Orig. Cypr.
evi>oia.v of Rec. Text, is the reading of both the Syriac Versions,
but of none other of the oldest authorities. — ED.

1 CORINTHIANS VII. 5-8. 215

5. Mi) uvoffTipiirf, defraud not) So the LXX., Exod. xxi. 10, he
shall not defraud her of her duty of marriage, rqv o/A/X/av aurJjc
(nroy) oix axoenpwu. This word agrees with the word due, ver.
3. — £/' M 7i av, except it be) It is very much limited. When these
conditions occur, it is not privation, but abstinence. — l\/a <r;/o/.a-
£TJT£, that you may be at leisure) The apostle speaks here of great
leisure, a%o>.Jiv, and ease. Previous abstinence is subservient to
prayer. [Those who fasted among the Greeks added here fasting. —
Not. crit.1]. Abstinence may also have other motives originating
it [besides the object of prayer], and those of a bad kind. — y.ai
-TrdXiv, and again) Concerning such intervals, and their measure,
see Selden on the Hebrew wife. — !«•/ rb alrn, together) This does
not mean the very act of connubial intercourse, but is opposed
to the previous separation. — 'rapd^, should tempt) to fornication,
etc., ver. 2. — <5 2arav5j, Satan) who amid the exercises of the sub-
limer virtues seeks an opportunity of doing the greatest injury.
Temptation cannot be easily presupposed without Satan. —
dxpariav, incontinency) ver. 9.

6. TO\JTO, this) what has been mentioned all along from ver.
2. — xa.ro, ffuyyvu'Aw o'j /car iviTayr,^ See ver. 25, note.

7. ©SAW) / would for my part, ver. 32. Paul had tasted the
sweetness of celibacy, and was desirous that others should have
the same pleasure in it. The expression, / would, may be also
taken absolutely for it is to be wished, comp. vi. 12, note : as he
says on other occasions, oix rtv &t\^[ia, there was no wish. — yap)
for, used in its strict sense. The reference is to ver. 6. — us xai
ipaurbv, as even myself) unmanned. The Corinthians seem to
have looked to the example of Paul, ver. 8. — %api<f/j,a, gift) That,
which in the natural man is a natural habit, becomes in the
saints a gift. The gift here is the entire habit [habitual bear
ing] of the mind and body in the Christian, in so far, for ex
ample, as marriage or celibacy is more suitable to him, along
with the actions consonant to each state, being in accordance
with the commandments of God. But in the case of godly men
in an involuntary condition, the assistance of grace is more sure.

8. Aeyw &, but I say) Comp. ver. 12, where the statement is

1 Rec. Text inserts before T« Troovevxr, the words rfi vwrticf. x.»l with both
Syr. Versions. But ABCD(A)G fg Vulg. Orig. Cypr. omit the words.
—En.

246 1 CORINTHIANS VII. 9-1 6.

more express. — roT* uydpoiz, to the unmarried) of both sexes,
comp. ver. 10, 11. — yjipai^, to widows) including widowers. —
//.f/'/wovK, let them remain} at liberty. — uc xyyu, even as /) Paul
was evidently without a wife at that time, comp. ix. 5 ; and
although he speaks here also of widowers, yet he seems rather
to have been a bachelor, than a widower ; comp. Acts vii. 58,
and what follows after

9. KpsTaaov, letter) This comparative does not nullify the posi
tive in ver. 38. — r) wpouffdoii, than to be inflamed) A very strong
word. A man, who maintains continence, may have that, with
which he has to struggle, although he may not be inflamed.
Thomas Aquinas on this passage says, to be inflamed [to burn],
that is to be overcome by concupiscence ; for concupiscence is a
certain noxious heat. He, then, who is assailed by it, becomes
warm indeed, but he does not burn, unless, overcome by concupis
cence, he loses the dew of Gods grace. This burning thrusts men
at last into hell-fire.

10.1 Hapa.yyiK>.u, ovx. iyu, I command, yet not /) a similar
zeugma to, / live, yet not I, Gal. ii. 20. The force of the word,
/ command, is affirmatively connected with the Lord. — 6 Kvpiog,
the Lord) Christ, who had given instructions on this subject,
Matt. v. 32, xix. 4, 5 ; or even spoke to Paul respecting this
matter ; comp. ver. 12. — w •yjupta&riva.t, not to be separated) The
less noble party, the wife is separated ; the more noble, the hus
band, puts away ; then in a converse point of view the believing
wife also is said to put away, and the unbelieving husband to be
separated, ver. 13, 15.

11. 'E«I/, if} This word also at the end of this verse is to be
understood of the husband. — xal ^Mpte&ri, she even be separated
\_be put away : not * depart? as if of herself, Engl. Vers.]) con
trary to the commandment.

12. To?; & AO/TO/J;) but to the rest, who are living in marriage.
— syu, /) see ver. 25, note. — Xsyu, I say) he does not use the
expression, I command, as in ver. 10. I say, viz. this, which is
spoken of, ver. 12, 13, 15, 16, and mostly indeed at ver. 15,
16 ; for if ver. 12-14, be considered separately, they flow from

1 TO/? — '•/f/afiYix.Gtri, to the married) when both husband and wife are
among the number of believers. The antithesis is role 'AOITTOI;, ver. 12 ; when
one or other of the parties is an unbeliever.— V.g.

1 CO1UNTIIIANS VII. 13-15. 247

vcr. 10. — swiu&oxt?', she be pleased) There might be many, who
either doubted or were not averse from the faith. — M>? ap/erw,
It't him not put away} This rule was stricter in the Old Testa
ment. That the difference between the Old and New Testa
ment is here regarded, we gather from ver. 18, 15, note.

13. rwf), the woman) a sister.

14. ' 'Hyiagrai) has been tanctified, so that the believing party
may hold intercourse with the other in the exercise of holiness,
and ought not to put him or her away : comp. 1 Tim. iv. 5.
A very significant word is here used, because Scripture wishes
to guarantee to us conscience being left everywhere unen
cumbered. — tv ry yuvutxi) [by the wife] in respect to the wife, with
whom he willingly remains ; so sv, xiv. 11. — ^idrf, the believing,
is not added to yvmixi, in accommodation to human modes of
thought [xar avtipuvov] : for an unbelieving husband does not
know what faith is. — STII apa, otherwise) For [otherwise] the
children would follow the condition of the unbelieving parent.
The marriage is Christian, and so also are the offspring. — rixva,
children) who are born of a believing and an unbelieving parent.
— axddapra, unclean) as those who are born of parents, who are
both unbelievers, although they be not bastards. — ay to. sari*,
they are holy) rr/iaufrai differs from this expression as, to become
holy, from to be holy ; but the holiness itself of the children and
of the unbelieving parent is the same. He is speaking of a purity,
which not only makes the children legitimate, not bastards,
such as those also have, who are born from the marriage of two
unbelievers ; but which also imports a degree of nearer relation
ship with the Church, and a more open door to faith itself, just
as if both parents were Christians. Comp. Rom. xi. 16. Timothy
is an example, Acts xvi. 1, who was the bearer of this epistle,
and there might have been many such among the children at
Corinth. [A husband is in other respects preferred ; but the faith
of the wife IMS more influence than the unbelief of the husband. —

V.g.]

15. *O) Ji j) aV/ffrc;. — y^pi^sdu, let — be separated) Let him be
divorced. A brother or a sister should be patient, and not
think that that ought to be changed, which he or she cannot
change. [The believing party is not bound to renounce the faith
for the sake of the unbelieving purty. — V. g.] — ov fodouXura/, i«

248 1 CORINTHIANS VII. 16-10.

not under bondage) There was more decided liberty in the latter
case on this account, that the believing party was not likely to
obtain much assistance from the unbelieving magistrate; although,
even in the present day, the same principle holds good for
liberty and peace; but with that exception [proviso], let her
remain unmarried, ver. 11. — *v 61 tipyvri, but in peace) An axio
matic truth ; one that proceeds from things internal to things
external. There had been formerly enmity ', Eph. ii. 15.

16. T/ 'yap, for what) Therefore thou oughtest not to distress
thyself too anxiously ; but to preserve the tranquillity of thy
mind, exertions must be made according to the measure of
hope. — civdpa — yui/afxa, husband, wife) averse from thee, and
therefore from the faith. — ffuatii, thou shalt save) The one con
sort ought to lead, as far as possible, the other consort to sal
vation.

17. Ei /a>rt, if not) that is, if this be not so, or, otherwise [_but],
There is a digression from husbands and wives, ver. 10, to any
external condition of life. — Ixdffry, to each) It may be thus re
solved, let every man walk, as God hath distributed to him. —
s/AspHtev, hath distributed) ver. 7. — us KSK^KSV, as He hath called)
The state in which the heavenly calling has found every one. —
6 Kvpiog, the Lord) Christ. — T^/Tars/Vw, let him walk} This con
clusion in which permission and command are blended together,
is repeated and explained at ver. 20 and 24. Calling from
above does not destroy our external conditions. Paul shows
that what any one has done or would have done without it, is
lawful to be done in it. — xal ourug, and thus) a universal doctrine,
in which the Corinthians also may acquiesce.

18. M?5 s-xiaxaaSu, let him not draw) [become uncircumcised].
Many, who had apostatized from the Jews to the Gentiles,
recovered their uncircumcision to some extent by surgical skill,
1 Mace. i. 15. See Reineccius on this passage. It may be
gathered from the admonition of Paul, that they were imitated
by some, who from Jews had become Christians.

19. oWsv sari, is nothing) Comp. viii. S. So also by parity
of reasoning, slavery and liberty; marriage and celibacy, are
nothing. — rripr^it, keeping) An axiom worthy of particular notice.
— svroXuv, of the commandments) Circumcision had been also
commanded ; but not for ever, as was the case with love.

1 CORINTHIANS VII. 20-25. 249

20. 'EK r£ x~f,r,<sti, in the calling) The state in which the
[heavenly] calling stumbles upon [finds] any one, is equivalent
to a calling.

21. MJJ <soi //,eX?r«, care not for it) Do not anxiously seek to
be set free ; so, do not seek [a wife], ver. 27. — pa.M.ov yjp^aai, use
it rather) use the power of obtaining liberty, or rather use [con
tinue in] slavery; for he, who might become free, has a kind
master, whom it is better to serve, than to follow any other course
of life, 1 Tim. vi. 2 ; comp. the beginning of the next verse :
therefore in ver. 23, he does not say, be not, but do not become
the servants of men.

22. ' AxtXivJepo;, freedmaii) 'EXsiidepo;, one free, and who also
was never a slave ; acrE/.ei^oj, a freedman, who had been a
slave. — Kuptov, of the Lord) Christ, which presently after oc
curs. — 6 f}.s-jt>tpos x7.r,dt<i, he that being free is called) At the
beginning of the verse the word called is put before a servant ;
here free is placed before the word called, for the sake of em
phasis, that he may be also included, who, in consequence of
his calling, obtains the power of acquiring freedom. Comp. on
the arrangement of the words, Gal. iv. 25, note.

23. 'll'/opa-adr,™, you have been bought) by God [as the servants
of Christ. — V. g.] — M '/made, [not as Engl. Vers. " be not ye"]
do not become) The internal and external state should, so far as
it is attainable, agree together, and the latter should be sub
servient to the former. To become here, is properly applied to
those, who are not slaves. \_Let not him who is free, cast away
his liberty. Not. crit.]

24. Hapa, &sZ>, with Cod) An antithesis to men, Rom. xiv.
22. Those who are always looking to God maintain a holy
indifference about external things. By this principle [viz., re
gard to God], however, the rule laid down at ver. 20, is limited.
For example, a man, from being a slave, may become free [and
thus not abide in the same calling] without any change of his
condition before God.

25. Uapd'svuv, virgins) of both sexes : See the following verses.
So the word, virgin, Rev. xiv. 4. — o-jx t^u, / have not) lie does
not say, we have not. The Corinthians expected a special com
mandment by revelation, which Paul was to receive. — y^/xr/c &)
A word used with deliberate choice here and at ver. 40, as pre-

250 1 CORINTHIANS Vll. 25.

sently VO/A/^W. Aristotle) carefully pointing out the propriety of
Greek words, especially in his Ethics, makes the following ob
servations : rt xa?.ou/x?y7j yvufMj t] rn i<rieixoi/s sari xpia/g opdy, " that
which is termed ^KW/AJJ, opinion, is the right judgment of the
equitable man :" and again, 35 ds ffwyyvupr), yvupr) sari xpinxrt rot
iKiuxovg opdq. opdrj ds h rou aATjdoDj, " and indulgence [concession]
is the upright judicious opinion of what is equitable ; and the in
dulgence of the truthful man is right," Lib. 6, Eth. Nic. c. II.1
There the discussion is more extended, and when we read it all,
we shall more clearly understand, what yvw/^Tj and ffuy/vw/tjj are.
jj implies command : yvu/j,ri relates to opinion, and has
[a common sentiment, fellow-feeling, and so indulgence]
closely connected with it, which is a yvupti, accommodated to
the state or mind of another, as in regard to a thing done, so
also in case of a thing to be done. See ver. 6, and 2 Cor. viii. 10,
8, where both of these words, are opposed to r»j sKtra-yy. Each
has regard to ri auptp'ipov, the profit of him, whose advantage is
consulted ; in the same verse 10, and here 1 Cor. vii. 35. Such
is the nature of those things which are treated of in this chapter,
that they partly fall under J-r/rayjjK, and partly under yvupw and
avyyvupw. But it was becoming, that tKirayr) should be through
out written in the name of the Lord, yvu/jwi and ewyyvupr), in the
name of the apostle. Therefore on that point, which falls
under J-T/rayjji/, the Lord had expressly suggested to the apostle
what he should write, but on this point, which falls under yvw/ijjv,
it was not necessary to make any suggestion ; for, the apostles
wrote nothing, which was not inspired, Ssomtvarov ; but they
sometimes had a special revelation and command, xiv. 37 ;
1 Thess. iv. 15 : they derived the rest from the habitual faith,
which had taken its rise within them from their experience of
the Lord's mercy ; as in this verse ; and also from the treasury
of the Spirit of God [which they possessed], ver. 40 : and con
sequently in cases like this, they might very freely apply
various methods according to the variety of circumstances and
persons, as their holy feelings [affections of mind] allowed,

1 Taylor's translation of this passage is as follows : " What is called upright
decision is the right judgment of the equitable man ; but pardon is an upright
judiciary decision of the equitable man, and the decision is right which is
made by a man observant of truth."

1 CORINTHIANS VII. L'G-L'8. 251

and they might give up their own right, humble or reprove
themselves, prefer others to themselves, beg, entreat, exhort
(2 Cor. vi. 1, vii. 8, xi. 17, note), at one time treat with greater
severity, at another with greater mildness ; and hence Paul, for
example, uses the softer word vopi'^u, and not Xlyw, ver. 26, 12.
He therefore here also, though without smrayriV, wrote those
things, which nevertheless exactly agreed with the mind of the
Lord, who willed it, that this yvuw, opinion, alone should be
given. But at the same time, the apostle faithfully informs us,
according to what principle every" thing was written (a modesty
from which how far I would ask, has the style of the Pope
departed ?) and furnishes a proof, that those, who have already
sufficient assistance [safeguard] from the word and Spirit of
God, should not demand anything extraordinary. — M; f,/.er,(j.svo:,
as having obtained mercy} The mercy of the Lord makes men
faithful ; faith makes a man a true casuist. — i-ro Kupiov, from the
Lord) Christ. — T/OTO?, faithful) having faith in the Lord ; evinc
ing that faith both to Him and to men.

26. A/« rfiv tviSTouffav avdyx.^, for the present distress) The
famine in the time of Claudius, Acts xi. 28. It was very long
and severe, especially in Greece. Therefore this counsel of
Paul was, partly at least, suited to the time. — avfywTw, for
a man) This tenn is intended to apply to both sexes. —
o'^rwj, so) as he is [in the same state in which he is] : comp.
ver. 27.

27. Aedstrai — >J?.i/<ra/, thou art bound — tliou art loosed) There
is an argument in the very words. When bound to a wife, a
man is often prevented, with or without any blame to him, from
being able so munificently to practise liberality and the other
virtues, as he might wish. In the verb /J/.ixra/, thou art loosed,
the participle is latently contained [thou art one untied], and it
has the force of a noun, so that loosed denotes not only him,
who is no longer bound to a wife, but also him, who never was
so bound. We find a similar phrase in Job xxxix. 5. — w, not)
twice, i.e. thou art not forced to seek.

28. T?) aapxi, in the flesh*) Not in the spirit, to which the
trouble is sin — but in this present case here there is no .sin. —
syu dtj but /) He writes to them with the affection of a father,
ver. 32. — f!/5o/za/, / spare) It is more difficult and requires

252 1 CORINTHIANS VII. 29, 30.

greater firmness to regulate well the state of marriage, than of
celibacy.

29. Touro Bs <pr,,ui, but this I say) The same form of expression
occurs xv. 50, for the purpose of explanation, in summing up
the whole. — ads\poi, brethren} Paul is wont, especially when
writing about external circumstances, to introduce the most
noble digressions, as the Holy Spirit is always calling him to the
things that are most excellent. — 6 xaipbs) the present time, either
of the world ver. 31, ch. x. 11, or of individuals, the time of weep
ing, rejoicing, etc. — ffuM<tra,X/Asvos) narrow, short, the contrary of
unencumbered liberty, ver. 26. — rb AO/TOV, [but] as to what
remains) The particle here is very suitable. [lie hints, that the
consummation of the world is not far off. — V. g.] — iva, that)
Time in short, is of such a nature, that they ought, etc. \_Some
spend much of their time in seeking the superfluous conveniences
of life, in wandering thoughts, in a too pertinacious pursuit of
literature, in the length and frequency of their feasts and amuse
ments : and it is a virtue in the opinion of worldly men, when any
one knows how to spend with his boon companions in a manner not
without its charm, half or even whole days and nights in empty
conversation and pursuits. Hut if it should become necessary either
to engage in prayer, or to watch over the education of his children,
or to exemplify the duty of love to his neighbour, then truly the
want of time is made an obstacle ; nay, he has not even leisure to
consider, how much guilt is contracted by such conduct. — V. g.] —
y\>va7xa,<;, wives} and so, children, friends, patrons. We ought to
consider nothing our own. — M, not) Thus Christian self-denial
is appropriately expressed. They, who have [earthly goods], as
persons who have and are likely long to have, are void of Chris
tian self-denial.] — £><ti, may be) This word is supplied also in the
following verses.

30. O/ ^aipovTig, they who rejoice) he does not say, they who
laugh. [Rom. xii. 15. The train of thought is here (in the
words, " they that rejoice") of nuptial feasts ; as in the pre
ceding words (they that weep) of the death of a wife, etc. — V. g.]
lie speaks soberly as is suitable in the vale of tears. — u$ /*i
xar'f^qvTfs, as though they possessed not) To possess, after, to buy,
makes an epitasis [an emphatic addition to the previous words.
Append.] : as after use, abuse comes, in the next verse, from

1 CORINTHIANS VII. 31-34. 253

which it is evident, that the figure Ploce [the same word twice,
once simply, next expressing an attribute. Append.] occurs in
the three preceding clauses ; for as the Apostle Paul exhorts
the teacher to teach, and every one employed in doing good to
be active in doing it, Rom. xii. 7 ; so they, that rejoice, rejoice in
the world, which same is the very thing that he forbids.

31. Oi xpu/jt-ivoi, they that use) Paul seems to have used this
expression for, and they that sell, because according to the gene
ral practice of the world, selling in itself is most suitable to
travellers. We must use, not enjoy. — &>? pri xarayjuntwi) as
not abusing. The compound verb both in Greek and Latin
denotes not only the perversion of the use, but also [' abundan-
tiam,' the abundant use] an over-much using. — vapdyu, passeth
away, every moment, not merely shall pass aicay. — rb ayj^a TOV
%.6<ffj,ou ro-jTou, the fashion of this icorld) the world itself and the
fashion of it, which is to marry, to weep, to rejoice, to buy, etc.,
Heb. n^V, Ps. xxxix. 7, Ixxiii. 20. While a man, for example,
is advancing from the twentieth to the fortieth year of his age,
he has almost lost all his former relations and acquires new con
nexions.

32. ' AptpifAvove, without carefulness) not only without affliction,
ver. 28, but also without any care distracting the mind. —
6 ayapo:, he that is unmarried) namely if he wishes to use wisely
the condition in which he is placed. — ™D xvptov, of the Lord)
Christ, apian, may please) by holiness of body and spirit.

33. FLug apeffti) how he may please. The word please is repeated
from the preceding verse, and comprehends here all the duties
of a husband, which the wife may demand in everthing relating
to the married state.

34. 'Mipfpiarai 7.0.1 % ywq xui q Kapd'svoi) That is, there is a differ
ence also between a wife and a virgin. Not only the unmarried
and the married man have duties differing from each other ; but
also the duties of the wife, and virgin (of the female sex) differ
as far as possible from each other. Some connect the word
/Ai^'t pi arai, having the particle xai also before it,1 by a different
pointing, with the foregoing words, but Paul refers it to those

1 Lachm. reads netl (tttu.ipiar*i *.*l with AB Vulg., and punctuates thus,
'/1/yctix.i, x.otl ftifiiptaToti. ant YJ yt/i/»j, etc., G Jff read fiifiiptOTcit x.ot.1.
Tischend. reads as Lachm., but puts the full stop at -/vvemcL — ED.

234 1 CORINTHIANS VII. 3r>-37.

which follow. The. difference, namely between marriage and
celibacy, each of which claims for itself a different class of
duties, rather refers to women than to men ; for the woman is
the helper of the man ; — the woman undergoes a greater change
of her condition, than the man, in contracting marriage ; comp.
ver. 39, 40. Further, he is speaking here chiefly of virgins, ver.
25 : therefore the word pe/tipiffrai is particularly well adapted
to this place ; and the singular number does not prevent it from
being construed with wife and virgin. So 2 Kings x. 5, in the
Hebrew, He that was over the house, and he that was over the
city, the elders also and the bringers up of the children SENT"
[singular verb] (Heb. rw11), so below, ix. 6, J? MONO2 eyu xai
BapvdjSas, x.r.X., " or I ONLY [instead of ftovof] and Barnabas."-
'iva, 55 dyia, that she may be holy) She thus pleases the Lord, if
she be holy, being wholly devoted to him. Holiness here im
plies something more than at ver. 14.

35. A-JTUV, your own. — Bpfyov, a snare) A snare, the fear of
committing sin, where there is no sin, or even forced service.
Men are unwillingly drawn into a snare, Prov. vii. 21, LXX.
That is readily considered as a snare, which is most conducive
to profit \_av(ji<popov\. — s;js^fj,ov) an antithesis to da^fiovsTv, in the
following verse. — tvwdptdpov) akin to this is the verb irpottsfyivfiv,
in ix. 1 3. An example is found in Luke x. 39. — r& Kvpiu, to
the Lord) tundptdpov, as well as vapedptvu, governs the dative. —
d^fpis^dffruc) This explains the word evvdpefyov, for assiduous
attendance upon the Lord, and distraction, are the reverse of
each other. Sitting [involved in the ifartEfctyw] assists the devout
mind. Comp. Luke x. 39, 40. Paul says something similar of
the widow, 1 Tim. v. 5.

36. Tig, any man) a parent. — £0gjfteMM%) viz. tavrlv. — rr,v
<rapdevov aurou) a virgin, his daughter. — vopifyi, thinks) Antithesis
to, I think (suppose), ver. 26. — sav p farif«ap0f) if she pass, dx^v,
the /lower, of her age without marriage, as it were despised by
suitors. — otpefati, it so ought to be [need so require, Engl. V.]
[because he cannot see hoiv better to consult the advantage of his
daughter. — V. g.J, having no necessity, in the following verse is
the antithesis. — ov% dpapravti, he sinneth not) The matter is
sweetly expressed by short clauses.

37. " Effryw, he who standeth stedfast) There is in this passage

1 CORINTHIANS VII. 3S-40. 255

an admirable synonymy [accumulation of synonymous clauses]
and description of liberty. — w t^v avu.yxr,v, having no necessity)
on account of which he should prefer celibacy to marriage,
ver. 26, or marriage to celibacy. — s^o-jalav) control \_poiver~],
without any interference. — tyji, has) for having : for not and but
are in mutual relation to each other. There is the same enal-
lage in Col. i. 6, note. — irtpi, over) For often the will is one
thing, and the power an altogether different thing. — idiov, his
own) Liberty is elegantly denoted. [Those who have now a
regard to the Divine will, are often led to think, that they have
been appointed to obtain only by one way, the things which cor
respond to the Divine will. Nevertheless, God grants to man full
liberty regarding ichat is agreeable to His laic, Deut. xxxvi. 6.1—
V. g.] — xixpr/.sv) has so judged [decreed, has come to this as his
decided opinion]. — xaXus KOH?, doeth well) he not only does not
sin ; he acts very well (xaXui).

38. "fltrrs, therefore) We must observe, with how great
earnestness, fidelity, and fulness, Paul dwells on this passage. —
xai) also.

39. 'Ev Kvplu, in the Lord) So that Christ is here also all
things. Christians and unbelievers mixed in society and dwelt
together. He therefore commands Christian men to marry
Christian women.

40. Maxapiuripa, happier) ver. 1, 28, 34, 35 ; Luke xxiii. 29. —
&ox.u, I think) The Corinthians thought more of themselves than
was right, and less of Paul. Paul with delicate pleasantry,
affriiuc, gives them back their own expression. — xayu) I also, no
less certainly, than any of you [who may think he has the
Spirit]. — UviZ/jba ©EOU, the Spirit of GOD) whose counsels are
spiritual, divine.

1 Rather Numb, xxxvi. 6. Let them marry to whom they think lest. — ED.

256 1 CORINTHIANS VIII. 1-3.

CHAPTER VIII.

1. TLtpi — o'/da/jLev, as touching — we know) This topic is taken
up again at ver. 4, when the parenthesis, which follows, has
been concluded. — 6V/) that. This explains the " we know" —
yvuffiv, knowledge) The article is not added,1) that he may not
concede too much. — t^o/tii*, we have) He speaks in the first
person of himself and others, more established in the faith ;
when speaking more generally, he uses the third, ver. 7. Thus
we easily reconcile the all [ver. 1] and not in all [ver. 7]. —
55 yvoJovj, knowledge) without love. [Although the fundamental
doctrines and those most necessary and difficult are spoken of.
V. g.] — puffioT, puffetli up) when a man pleases himself; comp.
thinks, ver. 2. — ^ os aya-Tnj, but love) the right use of knowledge,
love, towards God, ver. 3, and towards our neighbour. — o! -/.adopt?,
edijieth) when a man pleases his neighbour. Knowledge only
says, all things are lawful for me ; love adds, but all things do
not edify.

2. 'Eidivai, that he knows) This has respect to the " we know,"
ver. 1; it differs from to be acquainted with.2 — TV, anything.
Paul makes some small concession here ; comp. the following
clause. — oZ-TTu, not yet) like a novice. — xaOuc, as [in the way
that]) namely in the way of love, [taught] by God.

3. Tbv &sov, God) The love of our neighbour follows the love
of God. — euros, this same) who loves. — eyvuarai) is known. Active
follows passive knowledge, xiii. 12. In this expression we have
an admirable metal epsis3 — he was known, and therefore he hath

1 Therefore, also, in the Germ. Vers., the article ought to be wanting in
this passage. — E. B.

2 The Latin synonyms are scire and cognoscere. Scire, to know, to be
skilful in, chiefly applied to things; cognoscere, to know, to become acquainted
with persons or things formerly unknown ; however, eyvcjx.ii/eii is the reading
of ABD (A) G / (cognovisse). E/Sdj/a/ of Rec. Text is supported by Vulg.
(scire) Cypr. Hil. — ED.

3 See Append. A twofold trope, or figurative use of the same word or
phrase.

1 CORINTHIANS VIII. 4-7. 257

known, Gal. iv. 9, note. The knowledge is mutual. — UT'
by Him.

4. Kpufftvi) He more closely limits the subject proposed at
ver. 1 : as concerning, therefore, the eating, etc. — ovfev) nothing, is
the predicate ; nothing, the force of which is augmented by the
antithetic words, in the world, inn, 1 Sam. xii. 21, LXX., oidev ;
comp. ch. x. 19, note. [A. piece of wood or stone and nothing
besides. — V. g.]

5. Aiyopcvoi, that are called} God is said to be the supremely
powerful One. Hence by homonymy [things or persons distinct
in nature receiving by analogy the same name], angels who are
powerful on account of their spiritual nature, and men who are
powerful from being placed in authority, are called gods. —
tv ovpavGi, in heaven) — JT/ y5j?, on earth) The provinces of the
gods among the Gentiles were divided into heaven, and earth,
along with the sea; but each of these belongs to God. — diol TO>.>.O/'
xcti xvpioi croXXo/, gods many and lords many) Ps. cxxxvi. 2, 3.

6. 'H/z/v) to us, believers. — 1| ol ra xdvra, of ichom are all
things) Therefore, we have one God. — ra KMTO,, all things) by
creation. — fi/j-tT;, we) believers. — s/'j avrov, unto Him) He is the
end for whom believers live. — -/.al ef;, and one) Christ, the object
of divine and religious worship. The apostles also, for the
purpose of avoiding the appearance of polytheism, more fre
quently called Christ Lord, than God, when they wrote to the
Gentile churches. — Kvpio;, Lord) This appellation comprehends
in itself the notion of the Son of God, and therefore also of
God, along with the idea of Redeemer. — <5/' ol, by ichom) The
dominion of Christ is hereby proved ; by Him all things are of
God. — di a-lrou, by Him) We come by Him, si;, to the Father.
The plan of this sentence is as follows : —

Of whom are all thinfis} , . "^ to Him.

J I by creation ; f .

7 by restitution.

, , „ . . I and we ( , J

by whom are all things ) ) by Him,

7. AXX') We have yvuaiv, knowledge; but others have it not in
the same degree. — rm$, some) an antithesis to all, ver. 1. Some,
viz. the Jews, holding the idol in abomination ; the Greeks
regarding it with reverence, x. 32. — ™D i/du^ou, of the idol)

VOL. III. R

258 1 CORINTHIANS VIII. 9, 10.

They had this feeling,1 as if the idol were something ; or at
least as if the thing oifered to the idol were polluted thereby. —
MS cipri, until this hour) when by this time they should have
knowledge. — wg) as : on this depends the distinction. — /AoXui^ra/,
is defiled) a suitable expression, by a metaphor derived from
flesh. — jSpupa, food) used indefinitely, ver. 13. — ^«g, us} hav
ing or not having knowledge. — oi vapiffr^si) neither as regards
pleasing Him in the judgment, nor as regards displeasing Him,
irpbs rb vgrtpeTffdai [so as to be accounted the worse for it] ; euvie-
rripi, I commend ; but the word Tap/or^/ occupies a middle place
between a good and a bad sense, as is evident from the Ep. of
Athanasius, vpog 'A^OVV, where he makes this periphrasis,
rig sxxpitis q/J,ag oi» "Trapacr^dii npos rifj,up!a.v.2 So ver. 10,
6ri<strui is used as a word in a middle sense. This is the founda
tion of lawful power [liberty, ver. 9], i^wciac, ; comp. de in the
next verse. — OUTS — vzpiaffivofAiv o'jrt — ijgnpov/Atda,, neither are we the
better : nor — are we the worse) because in both cases thanksgiv
ing is retained, Rom. xiv. 6.

9. 'H s^ovffia, lawful power [liberty]) a word frequently
used for power and liberty in this discussion, ix. 1, 4, etc. :
comp. vi. 12. — U/AUV, of yours) which you so eagerly uphold,
ver. 11.

10. ElduXsiw) A word fitted to deter. It is found in 1 Mace.
i. (47), 50, x. 83 ; 3 Esdr. ii. 10. — o/xodopqQrifftra/, shall be built
up in [emboldened to~\) An antiphrasis.3 You ought to have built
up your brother in doing good ; but you by your example impel
him to do evil. [The force of example is great. — V. g.] — ra

effdhiv, to eat things offered to idols) By these very words

1 Ernesti says, Bibl. th. noviss. T. i., p. 511, that Bengel, along with
Heumann, prefers the reading awydtict in this verse to the common reading
avyetiqaH, and approves of it, but without foundation. Certainly Bengel's
older margin has marked avuYifaia. with y, the later with S ; and the Germ.
Vers. has expressly printed awi&wii. — E. B.

Tisch. prefers avvn^an with D (A) G Vulg. both Syr. Versions, and fg.
Lachm. reads awrfda. with AB Memph. — ED.

2 Any natural ejection in the animal functions will not bring us to punish
ment.

3 See Appendix : When words are used to signify the contrary of what is ex
pressed, as here, shall be built up (usually applied to what is good), meaning,
shall be impelled to what is bad — ED.

1 CORINTHIANS VIII. 11, 13. -IX. 1. 25'J

the horror of the weak man is expressed, who eats notwith
standing.

11. ' AToXi/tai, shall perish) He will lose his faith, and, if he
do not recover it, his salvation, Rom. xiv. 23. [See, what im
portant results a single action may produce, although externally
considered it seemed to be of little consequence. — V. g.] — 81 5v,
for [on account of] whom) For rather than instead of suits the
passage before us ; that we may be taught, what we ought to do
for the sake of our brethren. — avedavtv, died) prompted by the
love, which thou so very little imitatest.

12. TvTromj, striking) [Engl. V. not so well, wounding], as
the weaiy cattle are urged on by the lash. Striking is elegantly
used, not wounding, for a wound is seen, a stroke is not so dis
cernible. You strike brethren, or make them strike them
selves. — tic Xpifrbv, against Christ) to whom the brethren are
united. The expression, against Christ, in the latter clause
bears the chief emphasis ; when ye sin, in the former.

13. Kp'ea, Jlesh) In order to avoid with the greater certainty
flesh sacrificed to an idol, I would abstain from all kinds of
flesh. — axavdaXlffu, I should make to offend) The person is
changed : he just now said, if meat offend.

CHAPTER IX.

1. Oux tip} (Xi-jdipoz ; oux. tip! ct-roVroXos ;) am I not free1? am
/ not an apostle ?) There is a transposition of these two clauses
in the present received reading c1 but Paul first lays down the
proposition, / am free; then, the reason of it [by aetiology.
Append.], / am an apostle ; and there is a hendiadys in this
sense, / am entitled not only to Christian, but also to apostolic
liberty. We have a chiasmus2 in the discussion of the subject :
for in it he first claims for himself the apostleship, ver. 1-3, then
he asserts his liberty, and that too as an apostle, ver. 4, 5, 19,

1 AB Vulg. Memph. Syr. Orig. 4,266 b, support the order as in Bcngel
D G/<7 later Syr. put *7r&WoXo? before tAft^co?, as in Rec. Reading. — ED.
3 See Appendix.

262 1 CORINTHIANS IX. 11-16.

his hope) The abstract for the concrete : of the fruits, in the hope
of which he, who now threshes, plowed, — ^r't-^nv, to become
partaker) viz. ought. To become partaker of his hope is a peri
phrasis for the verb to thresh. Namely, he who plows, plows in
the hope of threshing and eating ; he, who threshes, possesses
that hope, which he had in plowing, and threshes in the hope of
eating.

11. 'Tfj,?v, unto you) he does not say yours, as afterwards. —
p'eya, a great thing} Comp. 2 Cor. xi. 15, 14, where it is ex
plained as the same as " a marvel"

12. "AXXo/, others) true apostles, ver. 5 : or false ones, 2 Cor.
xi. 20. — v/j,5>v) over you. — paXXov, rather) on account of our
greater labour. — r5j Jgou<j7a raurri) The repetition gives force to
the meaning ; this power [such a power as this]. — trtytfuf) areyu
signifies properly to cover ; them to protect, to defend ; likewise
to conceal, to bear and endure with a desire to conceal, as here *
and in xiii. 7. On the other hand, ou cr'tyuv, not to forbear, in
a burst of strong feeling, 1 Thess. iii. 1, 5. [The minister of the
Gospel requires to put in practice this forbearance : For reproaches
of this kind are cast upon him, viz. on the ground of arrogance or
avarice, which among politicians (or men of the world) are con
sidered virtues. — V. g.] — Hva ^ I/XOT^V riva dufitv, lest we should
hinder), i.e. that we should as far as possible forward the Gospel.
Those, who are least encumbered, do more work and cause less
expense ; hence the celibacy of the priests among the Papists
and of soldiers in the commonwealth.

13. Ta itpa) sacred things. — ex roD izpov, of the temple) — dueiae-
Tvipiu, at the altar) If the Mass were a sacrifice, Paul would have
undoubtedly accommodated to it the apodosis in the following
verse.

14. 'o Kvpiog, the Lord) Christ Matt. x. 10.

15. "Eypa-^a, I have written) lately. — paXXov, rather) construed
with die. The reason of such a solemn affirmation is explained
at 2 Cor. xi. 7, etc. — rig, any man) who should either give me
a livelihood by the Gospel, or should declare that I thus gained
my living.

1 6. Tap, for) He now states, in what this glorying consists. —

1 " We suffer without speaking or complaining." — ED.

I

1 CORINTHIANS IX. 17—20. 263

[if], I preach) This must be taken in the exclusive
sense ; if I preach, and do so not gratuitously ; if I do nothing
besides. — avd-yxv, necessity} Owing [duty] takes away glorying. —
oua/ ds, but [yea] woe) but intensive ; not only have I nothing,
whereof I may glory, but even woe [to me, if I do not], Jon. i. 4 ;
Ex. iv. 14 ; Jer. xx. 9.

17. 'EX.UV, willingly) This is here used instead of gratuitously,
whence / have a reward makes an oxymoron ;' moreover he
defines the reward and gain in the following verses. Paul often,
when speaking of his own affairs, uses increase and diminution
[a^7j<r/$ and fteiusis], not unlike a catachresis, and suitable to
express his self-abnegation. He might have willingly preached
the Gospel, and yet have received a reward from the Corin
thians ; but if he should receive a reward, he considers that
as equivalent to his preaching unwillingly ; so in the follow
ing verse the use of his legitimate ( power' might be without
abuse ; but he considers in his case the former in the light of the
latter ;2 comp. Rom. xv. 15 ; 2 Cor. xi. 8, 9, i. 24, ii. 5, vii.
2, 3. — oiKovopiav T£T/oT£u,aa/, a dispensation of the Gospel is com
mitted to me) I cannot withdraw myself, although I should
fail of my reward. Again, the language is exclusive, as in ver.
16.

18. "Im, that) This is an answer to the question. — dr^au, future
subjunctive.3 — tls TO /t*jj xara^^tfao^a/) that I abuse not, i.e. that
I may withdraw myself as far as possible from any abuse.

19. 'Ex 'rdvruv, from all men) Masculine, as we have imme
diately after, unto all ; comp. the more. I was free from all men,
i.e. no one could have held me as subject to his power. —
tdovXusct, / made myself a servant) a servant suits himself en
tirely to another. — rotig wXeioxa,;, the more) The article has a force
relative to all, i.e. as many of them as possible. — xep5»j<rw, / might
gain) This word agrees with the consideration of a reward.

20. 'fig 'lou&x/b?, as a Jew) in regard to those things which

1 See Appendix. The pointed combination of contraries. " Gratuitously,
vet I have a reward.'1'' — ED.

2 i.e. He would regard his using his power as if it were an abuse. — ED.

3 Fut. subj. is an obsolete form seldom found, but legitimate. Indeed,
the subjunctive itself is an old future. — See Donaldson's New Cratylus.
—En.

264 1 CORINTHIANS IX. 21-24.

are not defined by the law; for as under the law follows, although
even those, who observed the laws of Noah, might have been
called men occupying a place midway between the Jews under
the law and men without the law. — u$ I/TO tfymt) /^ £v avTog u<n-b
vofLov is subjoined in the oldest copies.1 It was an omission easily
made in others from the recurrence of the word i/o>oi/. — rot)?)
The article seems to be put here not so much for the sake of
emphasis as of necessity, as UTO under follows.

21. 'Av6fjt,ovg) This is here used in that sense, which the meaning
of the primitive word precisely produces, as avworax.™, Heb. ii.
8. — us avoftos, as without law), by omitting things that may be
omitted in regard to things ceremonial. — w &v avo^og, who am not
without the law) Paul was not (anomus) without the law, much
less was he (antinomus) opposed to the law. — ^ &VO/JLOS, &i&, aXX'
fwo/j,o$ Xpiffrtt) Xpiffrbg, &sou sen, iii. 23 : whence, he who is with
out the laiv to God, UVO/AO$ ©ew, is also without the law to Christ,
avopos XpiaTu : he who is under the law to Christ, two/tog Xpiaru,
is under the law to God, two/tog ®t&. Concerning the law of
Christ, comp. Gal. vi. 2, note. ""Evvopos has a milder meaning
than iixb v(i[j,ov.

22. To'jg afffai/sfs, the iveak) The article is not added to 'louSa/oug,
nor to avopovs. It is added to affievi/s, because he is chiefly
speaking of them, viii. 7 : and all these are easily gained, if
they be rightly treated. — y'syova, I am become) When the verb is
thus put [in the Perf. middle, a tense almost present in meaning],
the transition is easily made from the past tytvopnv to the present

23. "iva ffvyxoivuvbg aurou ysvuf^ai) The Sue and iyivo/J,ai show
great modesty. Those things which follow, are referred to this
verse, as to the proposition [the theme to be handled]. — aurou,
of it) of the Gospel and salvation ; comp. the words, / might
save, ver. 22.

24. Oux o'tiart, know ye not ?) The comparison is to a thing

1 And, therefore, both in the margin of the 2d Ed. it is elevated from the
mark y to the mark ft, and in the Germ. Vers. it is inserted in the context.
— E. B.

These words, py — voftov, are read in A BCD (A) G fg Vulg. Theb. But
Hoc. Text omits the words with Memph. Syr. and Orig. 1,391 c ; 3,516 /,
4,166^.— ED.

1 CORINTHIANS IX. 2.". 2G5

very well known to the Corinthians. — leT$, one) Although we
knew, that one alone would be saved, still it would be well worth
our while to run. [For what will become of those, who never
cease to defend themselves by the inactivity of others. Comp.
x. 5. — V. g.] — o!JTca rps^srf, '/'va xaraXa/S^rs, so run that ye may
obtain) Paul speaks of himself to the end of the chapter ; he
does not yet exhort the Corinthians directly ; therefore he seems
here to introduce into his discourse by a third party2 that sort of
encouragement, which P. Faber, i. 2, Agonist, c. 32, shows that
the judges of the combats, the instructors of the young in gym
nastics and the spectators were accustomed to give ; — also Chry-
sostom Horn, on the expression tS,v miva, ; and Caesarius, quaest.
29; for the words, he says, they say,3 are more than once omitted.
See ch. v. 13, xv. 32, 33; Eph. vi. 2 ; Col. ii. 21 ; Ps. cxxxvii.
3 ; Jer. ii. 25, li. 9. Therefore this is the sense here ; they say,
so run, etc. ; and this clause belongs to the protasis, which is con
tinued at the beginning of the following verse, ouru, so, a particle
expressive of praise as well as of exhortation, Phil. iv. 1. —
Tpe^f-re, run) All are urged, as if each, not merely one, was to
obtain the prize. — iW, that) to the end that.

25. n«c, every man) There were many sorts of contests. —
de, but) an emphatic addition (fT/Vaovg). The race was among
those contests that were of a lighter description ; wrestling,
to which allusion is presently made, is among those that were
more severe. — vdvra, all things) supply xara, as to, throughout. —
lyxpareveTai, is temperate) Those, who were to strive for the
mastery, were distinguished by their admirable mode of living.
See the same Faber, and the same Chrysostom de Sacerd., 1. 4,
c. 2, at the end. — txeTvoi) they, who run and wrestle. Christians
had abandoned the public games. — pdaprbv, corruptible) formed

1 7r«i/T£?., all) Comp. x. 1. — V. g.

2 See Appendix, under the title Sermocinatio. " So run that ye may
obtain " is not Paul's direct exhortation to the Corinthians, but the language
of the spectators of the games, etc., to the racers, quoted by Paul as apply
ing to himself. Comp. v. 26. Obliquely reference was meant to the
Corinthians. — ED.

3 Beng. means that Paul's omitting, in the allusion or quotation, " As the
saying is," does not militate against its being a quotation. For he elsewhere
omits this express marking of quotations. — Eu.

266 1 CORINTHIANS IX. 26, 27.

of the wild olive, of the apple tree, of parsley and of the fir tree.
Not only the crown, but the remembrance of it perishes.

26. 'Eyu) /for my part. — oDrwg) so, as I said, ver. 23 : comp.
OIITU, so, ver. 24. — ovx, adqXug, not uncertainly, I know what I
aim at, and how to aim at it. He who runs with a clear aim looks
straight forward to the goal, and makes it his only object, he
casts away every encumbrance, and is indifferent to what the
standers bye say, and sometimes even a fall serves only to rouse
him the more. — cruxreuw, I fight) Paul adds the pugilistic contest
to the race, in preference to the other kinds of contest. — us oux
at pa. d'spuv, not as one beating the air) In the Sciamachia [sparring
in the school for mere practice] which preceded the serious con
test, they were accustomed to beat the air ; comp. [ye shall
speak to] the air, xiv. 9.

27. 'TTWT/CC^W) Eustathius says, VVUKIO, <paffi rag wepi TOU$
cxpdaX/AoiJg -TrXr^dg' e% uv sx ftepoug xaipiurdrov, xai TO u-xuvidfyiv,
Kai ffttt/uaroc v-TTumaff/^bg /AtrcKpopixug, 6 xara evvr^iv.1 He at the
same time shows, that Kpoaxop/Aa, applies to the foot, as UTWT/OV
to the head ; therefore compare irp otrxoftfta and rvnrovrtg with
vvuvd^u, viii. 9, 12. — ri <tu(j,a, the body) A near antagonist,
Rom. viii. 13 ; 1 Pet. ii. 11. — dovXayuyZi) I lay my hand upon
my body, as on a slave, and restrain it ; comp. respecting a slave,
Sir. xxxiii. 25. u-rw-r/a^w, as a pugilist, dovXayuyu, as a runner.
The one word is put after the other ; the one denotes rather the
act, the other the state ; the one is weightier than the other ;
for at first greater austerity is necessary, till the body is sub
dued. — xypv^as) Kfipvxsg were present at the games [who placed
the crowns on the brows of the conquerors announcing their
names. — V. g.] — ad6xtfj,o$, one rejected, cast away) Unworthy of a
prize, of a crown. It is a word which was used in the public
games.

1 Blows around the eyes are termed unum* ; from which, on account of
it being a most tender [susceptible] part, we have both inra'n-ia.gtiv, and
viruKiiwpc,;, applied to the severe disciplining of the body metaphorically,
viz., that disciplining which is in the way of mortification.

1 CORINTHIANS X. 1, 2. 267

CHAPTER X.

1. Ou 6f>.u di vpas ayvosTv, Moreover, I would not that you
should be ignorant) The phrase refers to the whole passage ; for
the Corinthians were acquainted with the history ; comp. ix. 1 3.
JThe particle moreover transfers the discourse from the singular,
ix. 26, to the plural. — o't xa.rif>i$ qpuv, our fathers) even the
fathers of the Corinthians ; for the Gentiles succeeded to the
place of the Jews. [Owr ancestors, he says, in respect of com
munion icith God. — V. g.] — va.vnc, all) had gone out of Egypt
— there was not so much as one of so great a multitude detained
either by force or on account of disease, Ps. cv. 37. Five divine
benefits are mentioned, 1—4, and as many sins committed by
our fathers, 6—10. — i/Ti rriv vxp'tKriv r\<sav, were under the cloud)
Ex. xiii. 21, 22. — 3/A Tr,g 6a.\d<se^ diqXdov, passed through the sea)
Ex. xiv. 29.

2. Kui -rams fi$ rbv Mwuffjjv J/3acrr/(ravro, and all were baptized
unto Moses) xai, and so. He resumes what he slightly touched
upon in the preceding verse about the cloud and the sea, and
shows to what each refers. They were baptized in the cloud,
so far as they were under it ; and in the sea, so far as they
passed through it. They were neither wet with the cloud nor
with the sea, much less were they immersed in either (although
some conjecture, that a miraculous rain fell from that cloud,
from what is said in Ps. Ixviii. 9, cv. 39), nor is the term bap
tism found in the writings of Moses. But Paid uses this term
with great propriety, 1. Because the cloud and the sea are in
their own nature water (wherefore also Paul is silent respecting
the pillar of fire) ; 2. The cloud and the sea took the fathers out
of sight and restored them again to view, and this is what the
water does to those who are baptized. 3. They were initiated

1 Preference, however, Is given to the particle y»p, both in the margin of
the first and second Ed., and in the Germ. Vers. — E. B.

ABCD(A)G# Vulg. Orig. 4,143e; 144o, Iren. 264 Cypr. 157,277 have
y«p. Rec. Text Se with Orig. l,541e, some MSS. of Vulg. and both Syr.
Versions. — ED.

2C8 1 CORINTHIANS X. 3, 4.

by the cloud and by the sea ; and as initiation, at Col. ii. 11, is
described by circumcision, so here by baptism, a metaphor com
mon to the Old and New Testament ; comp. ch. v. 7. But
they were baptized unto Moses, as the servant of God, Ex. xiv.
31, because they had begun to believe (in) him, and that they
might afterwards believe (in) him ; comp. tic, Rom. iv. 20.1
efiaKriaavro, in the middle voice, received baptism. In the 1st
verse it is hinted what God did for them ; in ver. 2, what the
fathers received. The sacraments of the Old Testament were
more than two, if we take into account these extraordinary ones,
at the time of their exodus out of the land of Egypt. — xal iv ry
Qahdasri, and in the sea) In repeated indicates a new step in their
progress and privileges.

3. Ka/ -rams, and all) The three former particularly refer to
baptism ; this and the following, to the Lord's Supper. If there
were more sacraments of the New Testament, Paul would have
laid down something that bore likewise a resemblance to the
others. — ™ ai/™) the same, in respect of the fathers that fell, or
did not fall ; not in respect of them and us ; for in the New Tes
tament there is none of the Mosaic manna ; comp. of one [par
takers o/that one bread], ver. 17. — fipupa, meat) Ex. xvi. 14. —
KvtufAanxbv, spiritual) Manna was spiritual food, not in itself,
John vi. 32 ; nor merely in the way of prefiguration ; but
because there was given from Christ to the Israelites, along with
food for the body, food for the soul, the manna, which is far
more noble than external food : comp. the next verse ; and in
this better sense, the denomination is given ; comp. Ps. Ixxviii.
24, 25 : and there was spiritual food not only to believers, but
also, on the part of God [as far as God's part is concerned], to
the others.

4. Hopa, drink) This relates rather to Ex. xvii. 6, than to Numb.
xx. 8, where mention is made also of cattle. — yap, for) Such as
is the rock, such is the water. — ex wevparixris axo>.ou^oucr>;j KiTpas,
from the spiritual rock, that followed them) The article rJjj is not
added. The people did not know, what the rock was ; therefore
Paul long after adds, but the rock teas Christ. This spiritual

1 [He staggered not] at [in reference to], the promise of God: so here,
baptized unto Moses, viz., in relation to him as their divinely appointed
leader. — ED.

1 CORINTHIANS X. 5-7. 269

rock is spoken of as following them, not on account of its follow
ing the people ; for it rather went before them ; but because,
although at that time it was really present with them, ver. 9, yet
it was only in after ages that at length it was made known to
them ; comp. on the word axoXoi^e/i/, to follow, 1 Tim. v. 24 ; on
the order of natural and spiritual things, 1 Cor, xv. 46.

5. 'AXX, but) although they had so many signs of the Divine
presence. — oux. sv ro/j -zXtioffiv avruv, not with the most of them) The
position of the particle not should be noticed. Reason might
suggest, that God certainly ivas well pleased ev rot's ir\t/6ffiv, with
the most of them. This the apostle denies. lie not only points
out those, who are particularly described presently afterwards,
but at the same time many others. — 6 ®Bb$, God) whose judg
ment alone is valid. — xaTtarpudygav, were overthrown) in great
heaps, and with great force. The LXX. have used this word in
Numb. xiv. 16. — yap, for) The event showed, that they had not
pleased God. — iv rrt erf^u, in the wilderness) far from the land of
promise.

6. TaDra, these) benefits, which the people received, and the
sins which they at the same time committed. — TUTO/, examples)
by which we may be instructed, from which we may learn, what
punishments, we must expect, if, receiving such benefits, we
should sin in a similar manner. — t!$ rb ^ that not) The benefits
are put down in the order, in which they are arranged by Moses,
in the different chapters of Exodus ; the offences, with their
punishments, in a different order. The fundamental principle,
from which the offences proceed, is concupiscence : afterwards,
the mention of idolatry most of all serves his purpose, ver. 7, 4 :
fornication was usually joined with idolatry, ver. 8 : temptation
with murmuring ; see the following verses. Those offences are
chiefly mentioned, which relate to the admonition of the Corin
thians. — sKi8u/j,r,raz) The LXX. have this verbal noun. — xaxuv,
after evil things) Rom. xiv. 20. — ividv^riaav, lusted) Numb. xi. 4.

7. rfoeads, be ye) In this ver., and ver. 10, the matter is set
before them in the second person ; for Paul was beyond the
danger of idolatry, nay, he was even the object of their murmur
ing ; the other things are put in the first person — both be
comingly so. So 1 Pet. iv. 1, 3, in the second person. — rmg
a-jT&v, some of them) We should mark some ; where some begin,

270 i CORINTHIANS X. 8, 9.

the majority of the multitude easily follow, rushing both into
sin and to punishment. — sxaSiatv, x.r.X.) So the LXX., Exod. xxxii.
6. — tpaytiv xat msTv, to eat and drink) This quotation is much to
the purpose; comp. ver. 21. — naifyiv, to play) A joyful festival
is here indicated (celebrated with lascivious dancing around the
calf. — V. g.), and at the same time the vanity of the festival on
account of the idol is implied.

8. 'Evopvivffav, committed fornication) Num. xxv. 1. — e'/xosi rptTs
j//X/afie;, twenty-three thousand) They are said to have been twenty-
four thousand. Num. xxv. 9. A stroke from God swept them
away ; but besides, the princes [" the heads of the people," Num.
xxv. 4] were hanged, and the judges were commanded to put to
death their men, over whom they presided, who had been joined
to Baal-peor. Moses as well as Paul gives the number of them,
whom the plague itself of that day destroyed. Why then does
Paul subtract a thousand ? The precise number of the dead, we
may suppose, was betwreen the round numbers, 23,000, and 24,000,
say 23,600, and had been known by tradition. We do not fol
low the subtilties of other interpreters.

9. MJ)& h.mipd^ufjbtv) The compound verb, as in Matt. iv. 7.
The simple verb follows immediately after. — rbv Xp/crix, Christ)
Paul mentions five benefits, ver. 1-4, of which the fourth and
fifth were closely connected ; and five crimes, of which the fourth
and fifth were in like manner closely connected. In speaking of
the fifth benefit, he expressly mentions Christ ; and in speaking
of the fourth crime, he shows that it was committed against
Christ. [See App., P. II., on this passage, where the reading
Xp/arbv is defended against Artemonius, Not. Crit.1]. — ivrsipafav,
tempted) Num. xxi. 5. Christ is therefore God. Comp. Ex. xvii. 2.
Often those things which are declared concerning the Lord in
Old Testament, are spoken of Christ in New Testament, Rom.
xiv. 10, 11 ; and that temptation, by which the people sinned,
was an offence peculiarly against Christ, Ex. xxiii. 20, xxxii.
34 ; Is. Ixiii. 9 ; for when they had drunk from that Rock,

1 Lachm. reads Kvpiov with BC, and some MSS. of Meniph. Vers. But
Tischend., with D(A)G/^r Vulg., both Syr. Versions, Memph., Theb., and
Marcion, according to Epiphanius (o Se M«fx/W oivri rot/ Ki/gtov X^iarou
ivroiwtv), Iren. 264, X^iarov. This last is the better attested reading
therefore. A has Ssov. — ED.

1 CORINTHIANS X. 10, 11. 271

which was Christ, ver. 4, they yet complained for want of
water, Num. xxi. 5. Therefore they were also preserved from
the fiery serpents, by raising a serpent on a pole, a type of Christ.
As Abraham " saw Christ's day" [John viii. 56], as Moses
embraced "the reproach of Christ" [Heb. xi. 26], so the Israel
ites tempted Christ : and yet the Corinthians could more directly
tempt Christ.

10. Mride yoyyv^iri, do not murmur) comp. ver. 22. Moses
and Aaron were the secondary objects of murmuring in the
Old Testament. — lyoyyvaav, murmured) Num. xvi. 41. With
Moses, murmuring preceded the temptation ; but Paul places
murmuring after the temptation in the last place, as being most
like to that sin, into which the Corinthians were liable to fall.
He who is weaker [than the Lord], ought not to murmur ;
comp. ver. 22 ; Ex. xvi. 8, 10, at the end of the ver. — cwrwXon-o,
perished) ibid. ver. 49. — oXofyeurot/, destroyer) Comp. Wisd. xviii.
22, 25 ; Heb. xi. 28, note.

11. Ham*, all things) He resumes what he said, ver. 6, and
in this recapitulation adds, all things, which stands in apposition
with ensamples. — lrv<rot) ensamples. — JXE/VO/J, to them) construed
with happened. — fypdpri, were written) The use of the Old Tes
tament Scripture is in the fullest force in the New Testament.
It was not written out in the beginning [but subsequently : for
the edification of us in the ends of the world]. — ra rg>.»j

the ends of the ages) oi aluvts, all things, even former ages ; TO.
in the New Testament, comp. Rom. x. 4. The plural has great
force. All things meet together, and are coming to their height :
benefits and dangers, punishments and rewards ; comp. the fol
lowing verse. All that now remains is that Christ should come,
as the avenger and judge ; and until that happens, these ends,
being many, include various periods succeeding each other. —
xa.rr,vTri0(v, have come upon) as it were unexpectedly. He does
not say, we, who have come upon the ends. The same word
occurs, xiv. 36.

1 The Germ. Ver. shows on the margin of the 2d Ed. the reading
raised from the mark i to the mark y, — E. B.

Lachm. reads TKTT/**?, with ABC Orig. 1, 170 ; 536/; 4, 8e; fg Vulg.
Iren. ("in figura "), Hilary (in prseformationem). Tisch. reads rt/^-o/, with
D(A)Q Memph., Theb., later Syr. (Syr. has in exemplum nostrum), — ED.

272 1 CORINTHIANS X. 12-16.

12. 'O doxuv) he, who stands, and thinks that he stands. —

that he stands) well-pleasing to God, ver. 5. — M **<*$)
lest he fall) ver. 8, 5.

13. Tlsipaffpbs, temptation) It is mere human temptation, such
as may be overcome by a man, when the man has to do either
with himself, or with others like himself; to this is opposed the
temptation of demons ; comp. ver. 20, 14. Paul had greater
experience ; the Corinthians were inexperienced, and therefore
more free from concern. — ovx s/Xripsv, has not taken) he says oux,
not ovxtri. He is, therefore, speaking of some temptation, with
which they are at present struggling ; comp. with f/Xypsv, hath
taken, Luke v. 5, 26 ; 2 Cor. xii. 16. — -r/<rros Bs, but faithful)
An abbreviated expression, of which the one member must be
supplied from the other. Hitherto you have not been severely
tempted ; you owe that not to your own care, but to the pro
tection of God ; but now a greater temptation hangs over you ;
in it God also will be your defence, but be ye watchful. Thus
&, but, extends its meaning to ver. 14. God is faithful in afford
ing the assistance which both His word and His former works
promise. — ^BipaffS^vai, to be tempted) by men or demons. — d-Jvacds,
you are able) viz., to bear, from the end of the verse. — auv, with)
God permits us to be moderately tempted; and at the same
time provides a way of escape. — xa/, also) the connection being
unbroken. — e'x/Saovv) a way of escape, which takes place gradually,
even while some things remain to be borne. The same word is
found, Wisd. ii. 17, viii. 8, xi. (14), 15.

14. 'Avb 7% eiduXoXarpttas, from idolatry) The consequent
[idolatry] is put for the antecedent [things offered to idols],
with a view the more to deter the Corinthians from indulging
in this sin : i.e. avoid things offered to idols, and the religious
use of them, in so far as they are things offered to idols. Hav
ing premised this caution in the 23d ver., he shows that the use
of those things in a civil point of view is indeed lawful, but still
they ought to be used with great caution.

15. QpovifMig, to the wise) to whom a few words are sufficient
to enable them to form their judgment concerning this mystery.

16. To -Troripiciv, the cup) The cup is put before the bread ;
because according to his design [to reprove the eating of meats
sacrificed to idols, answering to the bread of the Lord's Supper],

1 CORINTHIANS X. 17. 273

he dwells more on the consideration of the meat, ver. 21 ; men
tion is however made of the cup, because it is inseparable from the
other element. The interchange of the order here is a proof, that
the body of Christ is received separately, not inasmuch as it has
the blood accompanying it. In mentioning food more respect is
paid to meat, than drink ; but in the mystery of redemption the
blood is oftener named, than the body of Christ. Hence Paul's
promiscuous arrangement [sometimes the bread, at other times
the wine coming first]. — rrt$ eiXoy/as, of blessing) on that account
it is distinguished from a common cup, Matt. xxvi. 27. — 6 euXo-
yoZpsv, ichich we bless) plural as in ice break, supply, ice, ministers
and believers, each for his own part : comp. ch. v. 4. All, who
bless and break together, enter the more closely into com
munion. — xoivuvla, communwii) This predicate used in the ab
stract shows that the subject should likewise be taken in the
abstract. The cup, ichich we use, i.e. the use of the cup (comp.
Mark vii. 30, note). He who drinks of this cup, is a partaker
of the blood of Christ ; so ver. 18, they who eat. The highest
degree of reality is implied: comp. ver. 19, note. — ro\j aiparos, of
the Hood) that was shed. Now, he who is a partaker of the
blood and body of Christ, is also a partaker of the sacrifice, that
was offered on the cross : comp. ver. 18 ; a partaker in short of
Christ himself; comp. what is put in antithesis to this, ver. 20,
at the end. — rbv up-rov) There is a construction similar to this,
vii. 17 : and in the LXX., Num. xxxii. 4. T% eOXo^/a? is here
again to be supplied ; the bread of blessing. — TOO suparos r&D
Xpisrov, of the body of Christ) of the body delivered up to death
for us ; comp. the opposite [the antithesis] to this, ver. 20, at
the beginning. The body of Christ is also the Church, as in
the following verse ; but here the very body of Christ is
intended, from which the blood is contradistinguished.

17. "On, since) He proves, that the cup and the bread are
the communion; for the bread by itself does not make them
that eat it, become one body; but the bread does so, in so
far as it is communion, etc. — £/? cipro; (one bread), \'v/.. there in
[and indeed it is such bread as is broken, and carries inth it
(implies in the participation of it) the communion of the body of
Christ. — V. g.] — oi T&XX&/, the many) believers [Eng. Vers. is
different, " \Ve being many are one bread and one body"]. —

VOL. Ill S

274 1 CORINTHIANS X. 18-22.

Jx rou svbg apro-j, of the one Iread) and therefore also of the
one cup.

18. ToS dvffiaffrrrfiov, of the altar) and therefore, of God. He,
to whom the offering is made, those tilings which are offered,
the altar on which they are offered, have communion [a mutual
tie in common], as is evident from the following verses, comp.
Matt, xxiii. 20, 21.

19. T/, what) In the Protasis, he has derived his argument
from the sacred rites of the Christians and Jews ; and now about
to give the apodosis, he uses KpoStpaKsia, precaution in the way
of anticipation, and sets down by implication the apodosis itself
with pious caution, suXa/3£g, in ver. 20 : he who eats things
offered to idols, cultivates communion with demons. An idol1
is a piece of wood, and nothing else; what is offered to an idol
is a piece of flesh, and nothing else ; but that cup and that
bread, which have been spoken of at ver. 16, are not a mere cup
and mere bread.

20. 'AXX', but) viz. / say. — baipovioig, to demons) rather than
to idols. — xo/i-wvoyj, the associates) Those who were present at the
sacrifices of the Gentiles, which serve as an invitation to demons,
opened the window to demons, to make an assault upon them
selves. — Qfui, to God) in whose communion you ought to be :
Deut. xxxii. 17, — sdvffav 8aiij.oviois, xai ov 0s£, They sacrificed to
devils and not to God ; comp. Baruch iv. 7.

21. Od frjvafffa) ye cannot, without very great sin. — Kt>/?/ou, of
the Lord) Christ. — rpa^'i^z Kupiov, of the Lord's table) The
Lord's Supper is a feast, not a sacrifice ; on a table, not on an
altar.

22. HapafyXoiJ/Aiv) do we provoke to jealousy ? namely, by
idolatry, ver. 7 ; Ex. xx. 5. The kindred word is niN^n, aywa,
<7rapi^iiv, to cause one a conflict, to weary out, Is. vii. 13. So
Deut. xxxii. 21, — avroi vapityXuadv /AS SK c-j 6if>, they have moved
me to jealousy with that which is no god. — /ff^ponpoi, stronger} so
that wre may flee from His jealousy when kindled? [The

1 By inverting the order, the margin of both editions intimates, that
ffiuhoduTOv is to be placed first, and that e'i'^u>.oy should be second in the
order ; but the Gerrn. Ver. follows the reading of the text. — E. B.

BC corrected later, D Vulg., d Memph., Theb. Versions, have the order
tt^w'hodvTov — ii'ou^ov. A omits y on tioahov ri tartu ED.

1 CORINTHIANS X. 23-50. 275

weaker party is provoked without danger ; but it is different in the
stronger. — V. g.]

23. Zuppipst, expedient) ver. 33. The power, by which all
things t^sffnv, are lawful, is given by God : au^pipov, expedi
ency, is a thing affecting myself : O/'X&OO/XTJ, edification, relates to
another.

25. 5 MJJ&K avay.pi 'vovrt:, asking no questions) whether it has been
offered to an idol or not. Curiosity is often more injurious, than
simplicity. — 5/a rrtv cwtibr^tv, for the sake of the conscience) of
another, ver. 29, whose benefit is consulted by keeping silence,
lest he should be disturbed.

26. ToS Kupiw, of the Lord) not of idols. Ps. xxiv. 1, ™D
K-jpiou i) '/n xai re. <z~r.rtp<a'j,a. alirr,^ — The earth is the Lords and
the fulness thereof. Ps. 1. (xlix.) 12, spy -/ap la-w jj olx.ov/j.ivr,
xai TO K/.Tip'ji'j.a, a:jTrt: — The world is mine and its fulness. —
vr\T) pupa, fulness) including all kinds of meats.

27. &'s>.ire xopwtadai, you icish to go) Paul does not much ap
prove of this, nor does he forbid it.

28. To* tj,r,vvffav7a, xai 7rtv ewsibr,ffiv, for the sake of him that
showed it, and for conscience1 sake) a Hendiadys. //. rt\ilu denotes
serious information given of a thing.

29. Tr,v iauroJ, thy own) comp. the preceding verse; or rather,
because he is there speaking in the plural, my own ; comp. this
with what immediately follows. — trtpou, of another) of whom,
ver. 28. — 37 el.ivfcpia /zou, my liberty) i.e. [AVhy am] 7, along
with the liberty of my conscience [judged]; so immediately after,
by the conscience of another, i.e. by another along with his con
science which is encumbered with scruples. — -/.phtra.i, is judged)
i.e., his weak conscience cannot deprive my conscience of its
liberty. — aXXjjs, another) This word has greater force, than if it
had been said, of another [judged by ANOTHER conscience ; not
as Engl. V. another man's conscience^.

30. 'E/W, /) This expression has reference to his legitimate
poiver [See ver. 23]. — ri /3Xa<rf r^o^ai, why am I evil spoken of)
by him, who does not use his liberty, i.e. no man can reprove me
(but /S/.afffTi/zs/v, to speak calumniously of, is even worse), as if 1
were acting contrary to my conscience. — i^tp oi, for which) i.e.

1 TT«J(, all) As far as concerns the difference of meats, ver. 26. — V. g.

276 1 CORINTHIANS X. 31, 32.-XI. 1, 2.

why am I assailed with reproaches for my thanksgiving?
piaru, I give thanks) Thanksgiving sanctifies all meat; it denies
the authority of idols, and asserts the authority of God. — 1 Tim.
iv. 3, 4 ; Rom. xiv. 6.

31. E/Vs, whether) A great first principle, comp. Jer. xxii.
15, 16. — sirs n KoitTre) or whatsoever ye do, which is either more
or even less common than eating or drinking. \_It is in the
highest degree just to consider in all our words and actions, ichether
they tend to the glory of GOD, 2 Cor. ix. 12; 1 Pet. iv. 11.—
V. g.] — sig &6%av &sou, to the glory of God) with thanksgiving and
the edification of our neighbour.

32. TJJ sxK\r,<ricf, TO\> 0soD, to the church of God) the holy church
called from among the Jews and Gentiles. The same name is
found ch. xi. 16, 22.

33. Tlavra) Kara, vavra, in all things. — 'raffiv, all men) Jews,
Greeks, Christians. — ap'taxa, I please) with respect to their con
sciences. — n a, ffuduffi, that they may be saved) By this standard
we must determine what is profitable.

CHAPTER XI.

1. Mtwrui /j,ov, imitators [folloicers] of me) He adds this verse
to the former to show, that we must look to Christ, not to him
[the apostle], as our highest example. — X^/ffroD, of Christ) who
did not please Himself, Rom. xv. 3, but gave Himself at all costs
for our salvation, Eph. v. 2.

2. 'E--O.IVUI, I praise) \_This verse is the proper commencement of
the chapter. — Not. Crit.] Nowhere else does Paul so directly
praise any of those, to Avhom he writes. But here he resolves
to write about anything, which does not properly fall under
his Kapayy&iav, admonition, to them, ver. 17 ; in which, however,
if they will follow the reasons, which he has set before them, and
comply with the custom of the saints, ver. 16, which he finally
lays down as somewhat stringent, he assures the Corinthians,
that they will be worthy of praise, and declares, that they will
incur neither Peter's indignation, nor his. — Kavra) xara Tavra. —

1 CORINTHIANS XI. 3, 4. 277

^toi», me) construed with you remember, or with all things, xvi. 14.
— xapedu-/.a, — Kapadofffic, I delivered — traditions [ordinances]) This
is applied to doctrines, whether imparted to them by word of
mouth, or by letters, whether they relate to mysteries, or cere
monies, ver. 23, xv. 3 ; 2 Thess. ii. 15 : they have a greater re
lation however to ceremonies. In ver. 23, he says respecting
the Lord's Supper, that he both received and delivered ; but
here, he says, that he delivered, he does not say that he had
received.

3. As, but) On this subject Paul seems formerly to have given
no commandment, but to have written now for the first time,
Avhen he understood that it was necessary. By the expression,
/ would, he openly professes his sentiments. — on, that) Even
matters of ceremony should be settled according to the principles
of morality, so that they may agree with those principles. It
may be said, I low does one and the same reason in relation to
the head (i.e. of Christ, or of the man) require the man to un
cover his head, and the woman to cover hers ? Ans. Christ is
not seen ; the man is seen ; so the covering of him, who is under
Christ is not seen ; of her, who is under the man, is seen. — avdpb;,
yui/a/xoj, of the man, of the icoman) although they do not live in
the state of marriage, ver. 8, and what follows. — ^ xspaXri, the
head) This term alludes to the head properly so called, concern
ing the condition [the appropriate dress] of which he treats in
the following verse. The common word, Principal,1 is akin to
this use of the term head. The article ^ must be presently after
twice supplied from this clause. — xtyaXri XpiaroZ, the head of
Christ) iii. 23, xv. 28 ; Luke iii. 23, 38 ; John xx. 17 ; Eph.
iii. 9, where God is said to have created all things by Christ,
therefore He is the head of Christ. — 6 &eo;, God) ver. 12.

4. Tl.p(i6w/Ji[j,tvoz 7] ^fo^7t\juv, praying or prophesying) especially
in the church, ver. 16, and in the assembly [the coming together],
ver. 17. — xara. xi^aXr^, [having a covering] on his head) The
state of the head, the principal part, gives dignity to the whole
body. [The face is chie/ly referred to, ichen he speaks of a covering.

— V. g.] — £%WK) having, i.e. if he has. The men of Corinth used
not to be covered, and in this respect, the women imitated the

1 This word is given as it is in the original. In this form, it is not Latin,
but it is probably the Gorman substantive, which signifies head. — T.

278 1 CORINTHIANS XT. 5.

men. In order to convince the women of their error, Paul speaks
conditionally of the man. — rrtv xipa\riv alrov, his head) properly
so called, as just before in this verse ; comp. note to ver. 6.
Otherwise, the man praying with his head covered would sin
more against Christ, than the woman against the man, with her
head uncovered.

5. Tiaffa, 8e yuvri, but every woman) fe, but, forms an epitasis
[emphatic augmentation or addition]. In this whole passage the
woman, especially the woman of Corinth, is principally admon
ished. — 'Trpoffzu'fcOfAevri 95 fpoprirs-jovaa, praying or prophesying) There
fore women are not altogether excluded from these duties ; at
least the Corinthian women did that, which, so far as it may be
lawful, Paul at ch. xiv. [34, 35] puts off, namely, to some suit
able occasion distinct from the more solemn assembly. — a?cara-
jca^t/TT-w, uncovered} nature demands a covering, but how far the
forehead with the face, and the hinder part of the head, should
be covered, is a matter left to the customs of the people. It is
probable, that Jesus and His disciples had their heads covered
according to the customs of the Israelites ; whence the rule is not
universal, and not more ancient than Paul. And there was
Tapa<5o<r/j, an ordinance, not a rule strictly so called, but a custom
[ institutum] eine Verordnung. A question arises here, what is
to be thought concerning wigs ? First, they do not seem to be
considered as irepififaaiov, or covering for the head, for they are an
imitation of the hair, and where that is too thin, they supply the
defect, and in the present day are sometimes quite necessary for
the sake of health, and they no more veil the face, than every
man's own hair : and even if wromen were accustomed to wear
wigs, they would not be considered as thereby sufficiently covered.
Therefore the head of a man is scarcely more dishonoured by
them, while he prays, than wThile he does not pray. The wig,
however, especially one too long and bushy and having little re
semblance to the natural hair, is in reality an adventitious thing,
and originates in pride or at least in effeminacy either voluntary,
or arising from a false necessity : — it was not so from the begin
ning, and it will not be so ahvays. Paul, if we could now con
sult him, would, I believe, not compel those, who wear wigs to
cast them off entirely ; but he would teach those, at least, who
have not begun to wear them, for ever to unlearn [avoid] them,

1 CORINTHIANS XI. G, 7-10. 279

as a thing unbecoming men, especially men engaging in prayer.
— sari, is) Such a woman does not dift'er from one, that has been
shaved.

6. Knpaffdu, let her be shorn) As the hinder part of the head is
by nature in the man and the woman respectively, so in general
it is becoming the forehead to be in its mode of dressing : ver.
14. The imperative here is that of permission, but a permission,
which has in it mimesis, or a deduction to something unsuitable.1
So shaving is unbecoming in nuns. — aia^pbv, a shame) So ver. 14.
The opposite, comely, ver. 13 : glory, ver. 15. — rb xdpas^cti, %
^vpaffdai) the one is more than the other. Mic. i. 16, %upri<tui xal
Ktfpai. ^paTai, the back part of the head ; xstptrai, the forehead.
In Mic. already quoted, there follows a gradation in the enlarge
ment of the baldness occasioned by shaving.

7—10. O-jx opfiXsi, X.T-.?.., ought not, etc.) The man has more
freedom in regard to his head-dress, especially when he is not
engaged in praying or prophesying, than the woman. — x«r«-
xaXii-TT-EfftJa/, to cover) verses 7 and 10 have an exact antithesis.
Observe, first, he ought not, and she ought : secondly, look at the
diagram : The man ought not to be covered ; because the man
is, A. the image of God, B. and the glory of God: but the
woman ought to be covered : C. because she is the glory of the
man, D. and on account of the angels. The man, he says, is
the image of God ; supply, and of Christ from ver. 3 (see ver.
8 ; comp. ver. 12 ; IK, of, concerning the man and concerning
God; but &ia, by, concerning the woman): not only on account
of his power over the woman itself, but also on account of the
causes of that power, viz., because the woman is of the man ; but
she is of the man, for (yap, ver. 9) she was created for the man.
But the man is, in a nearer relation, both of God and under
God ; and so he represents God. Now because man is the
image of God, he is at the same time the glory of God ; comp.
glory, 2 Cor. viii. 23. But the icoman is the glory of the man ;
because the man is the head and lord of the woman. It is not
said, the image and glory of the man ; but only the glory of the

1 A woman would not wish xfipetadou. But if she wishes to be uncovered
in front, let her also be uncovered behind, i.e., x.ci^xo6u. This allusion to
the supposed words of the woman, whom he refutes, constitutes the mimesis.
See Appendix. — ED.

280 1 CORINTHIANS XI. 7-10.

man, as it were suspending the expression. But he proves, that
she is the glory of the man, ver. 8, 9, as it were in a parenthesis ;
from which it may also be gathered, why the man is the image
and glory of God. Now since the woman is the glory of the
man, she might at the same time be called the image of the man ;
but Paul compensates for this by another expression, and says,
for this cause, namely, because the woman is the glory of the
man, she ought to be covered because of the angels ; for in the
diagram which we have just laid down, D is to A, as C to B.
The meaning of this gnome-like sentiment1 [expressed entirely in
the same way in the nctes to the Germ. Ver.] should be elicited
from the very words that are added ; let the woman cover her
self because of the angels, i.e. because the angels are also covered.
As the angels are to God, so the woman is to the man. The
face of God is manifested : whereas the angels are covered, Isa.
vi. The face of the man is manifested, [uncovered] ; the woman
is covered. Nor is the man on that account exalted above the
angels ; but he is merely considered so far as he represents God
in regard to the woman, which cannot be said of the angels.
But the woman ought to be covered especially in praying and
prophesying ; for it belongs to the man, in preference to the
woman, to pray and prophesy ; when therefore the woman takes
upon her those functions, then some open avowal is most neces
sary on her part, that woman is still properly and willingly in
ferior to man. Both the outward dress of the body showing
humility in the heart, which the angels cannot penetrate, and
the external order delight the angels themselves, who also con
template the order, and look at the conduct of men in the as
sembly of the Church, iv. 9 ; Eph. iii. 10 ; com p. Eccles. v. 6,
where LXX. have irf b Kpoeuvou 0£oD, before the face of God. The
conclusion is drawn from angels to the uncreated Angel, as from
the less to the greater. AddPs. cxxxviii. 1. But if not covered,
the woman offends the angels by what is unbecoming, Matt,
xviii. 10, 31. Moreover the woman ought to be the more care
ful not to offend the angels on this account, that she requires
their protection, somewhat more than the man. She needs it
more, on account of her own weakness just as children [minors,

1 Sec Appendix, under the title Noema.

1 CORINTHIANS XI. 8. 281

inferiors] do : comp. note on Greg. Thaum. Pan eg. 100 ; as also
(lcnio)if; lay more snares for the woman, 2 Pet. ii. 19. The sen
tence of the law against the man when seduced and overcome is
in proportion to the seduction, and the victory gained over him ;
but the woman was first overcome ; or farther, she is more as
sailed by those extremely limpure spirits, whom the Greeks, on
account of their eagerness to obtain victims, call p/XouXoug, lovers
of destruction. Comp. Matt. viii. 31, xii. 43. This great supe
riority of the man over the woman is qualified in ver. 11, 12, by
way of scr/Jspa-rs/a [after-softening of a previous unwelcome truth.
— Append.], lest the man should exalt himself, or the woman
think herself despised. Jac. Faber Stapulensis says, " Man was
immediately made by God, the image and likeness of God, for
His glory : but the woman mediately through the man, who was
as it were a veil placed between her and God ; for the medium
is viewed as an interposing object, and a veil. To mark this
mystery, when a man turns himself to God, which he mostly
does in praying or prophesying, he ought to do so with his head
uncovered, having, so to speak, no veil between himself and God,
offering thus to God the honour of his creation : but the woman
with her head covered acknowledges her creation, and, as it be
comes her, offers honour to God, in the second place and through
the medium of the glory of the man, for the man is the first and
immediate glory of God. The woman is mediate and second,
and became immediately the glory of the man, and was made
for the sake of the man himself." The same Stapulensis pro
ceeds, " Both man and the angels were immediately created by
God, and therefore man should have no covering, as a symbol of
this event, when he is turned to God, any more than the angels ;
but the woman ought to have it, not only on account of the man,
but also on account of the angels ; for it would be pride, if she
made her creation equal to that of the angels, inasmuch as she has
this power [the privilege of creation] by means of the man. For
what else is this, that a woman has and ought to have power
over her head, but that she has this privilege through the media
tion of the man, i.e. through the mediation of her head, who is
her husband "?" The discreet reader will skilfully qualify these
remarks by those made by us above.

8. Ou yaf, for not) As his own wife stood in relation to the

282 1 CORINTHIANS XI. 10-12.

first man, so is the whole race of women to the men. — 1% a
from the man) from the rib of the man.

10. 'Ofs/Xs/, ought) This verb differs from diT, it is necessary :
option denotes obligation, dsT, necessity. The former is moral,
the latter, as it were, physical necessity ; as in the German,
loir sollen und miissen, we shall and must. — s^o-jff!a,v e^eiv) to have
power over the head. From that antithesis between ver. 7 and
10 [ought — ought not], it is evident that the power is the same
as xaMftfAa, a covering : so Gen. xx. 16, D^y D1D3- LXX, 11$
n/ji,r)v ro\j <rrpoffu<ffov sou, for a covering, i.e., for a testimony of un-
defiled matrimonial chastity. On the contrary, the priest was
commanded a-roxaXi-Tre/i', to uncover the head of the woman,
wrho had withdrawn from the power of her husband in conse
quence of adultery, or wjho was at least suspected of that crime.
Num. v. 18. This passage agrees admirably writh both quota
tions ; only sfyvtrla, power, is a more suitable word here than
r//^, honour. Nor would it at all have been foreign to the
purpose to compare Ps. Ix. 9, Ephraim is the strength of my head.
Paul uses e%ov<ria.v by an elegant metonymy of the sign for the
thing signified ; or even by a mild metonymy of the relative
for the correlative, i/Torccy^, subjection, or the like ; unless it be
rather the sign, by which the woman avows and acknowledges
that, although she prays and prophesies, still she is inferior to
the man ; in short, it is on this condition that the power of
praying and prophesying falls to her share, and without that
sign it must not be exercised. And this term is therefore more
suitable, because it is closely connected with the <5o'ga, glory,
ver. 15 : and e^ovffla, power, is also applied to the angels.

11. 'E« Kvpiu, in the Lord) in Christ, by whom both the man
and the woman have been created and redeemed. The differ
ence between the man and the woman, Gal. iii. 28, begins now
rather to disappear in respect of Christ in this ver., and in
respect of God in the following verse, than in respect of the
angels. Therefore ver. 9, 10, 11, 12, elegantly correspond with
one another in their short clauses.

12. 'H y\>\n e* ™D) Only here, and at ver. 10, the articles are
added. In ver. 10, the force of the relative is at ver. 9, and in
ver. 12 at ver. 11. — Jx — dia, from [of] — by) The particles
differ; presently afterwards EX is also said of God.— fdvra, all

1 CORINTHIANS XI. 13-H5. 283

( /iin< t#) the man, the woman, and the mutual dependence of
either upon the other.

13. 'Ev U/A/V avroT;, in yourselves) without a long explanation.
— tarty is it?) a direct interrogation, as vi. 5. — /nva/xa — rw 0i-2>,
a woman — to God) Paul describes the leap, which the woman
uncovered takes, passing beyond both the man and angels. An
excellent hypotyposis,1 though short.

14. Olfc avrri) does not even nature itself, from which all
learn very easily. — j? f u<r/;, nature) and its light concerning what
is becoming. — sav xo/z<jt) if he has long hair, like a covering ; for
he is not commanded to be altogether shorn. — a7-//z,/a, disgrace)
viz., if he do that without any reason ; for sometimes even hair
becomes men. — Num. vi. 5 ; 2 Sam. xiv. 26 ; Acts xviii. 18.
The Xazarite, who had hair, however long, ought to retain it.

15. 'AvrJ T£f//3o>.a/oy, for a covering) Not but that an artificial
covering ought to be added, but because her longer hair is a
proof of covering the head as much as possible : the will ought
to correspond to nature. — ~ dsBorai, has been given) by nature.

10. Ei Bf, but if) A curt [abrupt] hint,3 as at xiv. 37. Paul
perceives, that some exceptions may be taken, but he authori
tatively represses them. — dw.sT f/Ao'^/xo;, seems contentious) A
disputer of this sort might think that he was contending rightly ;
but Paul calls him contentious. This is what he says : If any
one icislies to contend, and deems himself right in doing so. In
this passage it is rather intended to teach the Corinthians
modesty, than to bind all : comp. 2 Cor. ii. 9. For he espe
cially restrains their £u<r/w<r/v, puffed up spirit: comp. xiv. 34—38.
— fipiT;, ice) your teachers, of the Hebrew nation. — envr,&tia.^
custom) that a woman should not cover her head, especially
when she prays. — «/' sxxXrjff/a/ ro\j Q-o\J, the churches of God)
which ought not to be despised, xiv. 36.

1 A vivid picture in words of some action. Appendix.

2 The word ai/Ty, the omission of which was thrust down by the marg. of
2d edition from the mark y to the mark t, is exhibited in the Germ. \\-r.
— E. B.

Avrn is read by Lachm. with Miff sifter Oroor*/, and before it, in CII
and later Syr. and Vulg. Tisch. omits it with D(A)G/rf. — ED.

3 The word in the original is prsecisio, explained by Cicero to be a figure
which rather gives a hint to the understanding, and leaves it to supply what
is not expressed. — See De Or. iii. 53, Her. iv. 30. — T.

284 1 COUUSTHIANS XI. 17-L'O.

17. Touro) this, which follows. — cra^ayysXXw, [Engl. Vers. /
declare] I command} in the name of the Lord, ver. 23, xiv. 37.
— oiy. swaivtjv, not praising) the opposite is, I praise, ver. 2. The
two parts into which this chapter is divided, are closely connected
by this antithesis ; in the one the Corinthians were regarded as
well-disposed, in the other, as committing sin. — tig TO xpt/rrov, for
the better) An assembly of believers ought always to be pro
gressing towards that, which is better. — tig rb r^rov, for the
worse} and therefore for condemnation, ver. 34. At first Paul
speaks more gently, xps/rrov, %rrov, form a paranomasia.1

18. Hpurov, Jirst) This word, when secondly does not follow,
gives the discourse a degree of characteristic %6os or feeling.2
Their assembly, even in the use of the gifts, might be held by the
Corinthians for the better, xiv. — I* ry sxx^aice,, in the church)
The church here approaches to the signification of the place of
meeting, sir) ro avrb, into one place, [where it is right, that all
things should be arranged ivith a vieio to harmony. — V. g.] —
irg/egttara) divisions, not only in your mental opinions, ch. i. 10,
but also as to your outward meetings, ver. 21. — pipos

lie excepts the innocent, and uses a mild term. — cr/
believe) while his love was unaffected by it, ch. xiii. 7.

19. Kai aipsffsis, also heresies) Schisms and heresies are here
applied to one thing ; nor is the also intended to make a dis
tinction ; but this is its meaning : not only many good things,
not merely small stumbling-blocks, viii. 9, are found among you.
but there must be also heresies, or different opinions and schisms,
which generally arise out of them. Now there is at once both
necessity for these and it is profitable to the godly, where men
less approved are mixed up with them. A schism is a mutual
separation ; heresy is the separation of one party from the unity
of the Church, in regard either to faith, or worship. — oi doKi^oi,
those approved) Therefore there were at least some such persons
among them. A conciliatory (a<rr£/bc) mode of expression ; for
what he really meant to say, was, that those less approved should
be openly manifested.

20. 2vyff%fl|p3rani olv U/AUV, ivhen ye come together therefore) The

1 See App. The two words by the shniliarity of sound forming the more
striking contrast.— ED.

2 Appendix on moratus Scrmo.

1 CORINTHIANS XI. 21. 28.r>

tln'ri'fore has the effect of resuming the discourse, ver. 18. — odx.
tan <pays?v) there is not aught to eat, i.e. it does not fall to you to
eat ; eating is prevented, viz. because the bread is withdrawn ;*
he therefore pointedly says, to eat. It is an indefinite expres
sion. [A/an kommt nicht dazu, icegen Abtjang des Brots und
II V///.<?, " we come not for that purpose, on account of the leant of
bread and wine." — Not. crit.] Sometimes they came in for the
privilege of eating the Lord's Supper itself, ver. 26. Sometimes,
they were excluded, some at least, who came too late, and had
not been waited for, ver. 33. So leri with the infinitive, Ileb.
ix. 5. So not merely on one occasion Chrysostom. — See 1. 2
de Sacerd., p. 388. There is a similar use of the verb y/Wa/,
Acts xx. 1C. So "TODC^ PS, 2 Chron. v. 11 ; «ui> pK, Estli. iv. 2 ;
ovx, 'ieriv upon, LXX., 1 Chron. XV. 2 ; oux eeri fpoz cz avri <rrr,vai)
2 Chron. xx. 6, and decidedly Gen. vi. 21, -/.a! IGTO.I aui x.ai
sxsivot; pays/v. — Kupiax.bv, the Lord's} All antithesis to his oicn,
(75/ov) supper, next verse.

21. " Exaero:, every one) G. Raphelius says : " It was a custom
at Athens, in the age of Socrates, for every one of those, who
met at supper, to bring some meat for himself, which they did
not set out for general use, but every one usually ate his own."
Then, after he has referred to the testimony of Xenophon, he
concludes, " That this very passage of the apostle, is a proof so
far of the observance of this custom, even at that time, by the
Corinthians, who had become Christians, that when they were
about to celebrate the Lord's Supper, they brought at least
bread and wine, if not other meats also, into the church, of which
a part was afterwards taken and consecrated for the eucharist.
For doubtless Paul calls the first their own supper, ver. 21,
1biov Btfavov, namely the meat, which every one had brought from
home, and which they fell upon as their right, without waiting
for others. Then, o/ pr, t^ovres, those who have not, ver. 22, can
be understood to be no other than the poorer members, in whose
presence, the richer, not without showing contempt for them,
intemperately feasted, before the distribution of the elements in
the Lord's Supper, which the poor were present (had eome) to
enjoy, while no other food besides was prepared for them."-

1 Those who came first consumed it all, and left none for those who camo
late.— ED.

286 1 CORINTHIANS XI. 22-24.

i, takes before) when he ought to wait, ver. 33. — iv T&
v, in eating) Language which relates to the feeding of the
body, ver. 33, etc., from which the Lord's Supper very widely
differs. — xai, and} and one indeed (inasmuch as he has not) is
hungry (and thirsty) : but another (inasmuch as he has, is well
filled and) becomes drunken. The one has more than is good for
him, the other less.

22. Tap, for) He presses upon them with questionings. —
o/x/aj, houses) ver. 34. — r5jc jxxX»j<r/a;, the Church) of which the
better part was the poor, James ii. 5. — ro\j ®to\J, of God) This
constitutes the honour of the Church. — xarouppovsTre, do you
despise) when you do that apart in the church, which you
might do at home. — w '^ovra:, not having) Those, who have, viz.
the wealthy ; those, ivho have not, viz. the needy. — oux svaivu, I
praise you not) Ms/wo1/; [saying less than is intended], implying :
You are very much to be blamed.

23. ''E.'/u yap vap'sXapov, for I received) by immediate revela
tion. " We ought therefore with great reverence to approach that
most solemn mystery, which the Lord instituted, while He was
yet upon the earth, as we are distinctly informed by Matthew,
Mark, and Luke, and which He renewed, besides, when He
ascended into heaven, by special revelation to the Apostle
Paul." — Jac. Faber Stapulensis. — a-ro ro\J Kvp!ov,from the Lord)
Jesus Christ. — -ra^wxa, I delivered) in your presence. — 6 Ki/p/og
'lysovs, The Lord Jesus) This word Jesus is added with delibe
rate intention. He had just said from the Lord. — sv ry wxri,
on the night) Hence it is called the Supper. Comp. Ex. xii. 6 ;
although in regard to the paschal lamb, the time of the day was
expressly appointed ; not so in respect to the Eucharist. — fi vapi-
biboro, on which He was betrayed) This is thus brought forward
with evident intention ; for His being betrayed broke off the
conversation of Jesus with his disciples : comp. note at ver. 26.

24. "ExXa<«, broke) The very mention of the breaking, involves
the distribution, and refutes the Corinthian mode of making it :
every man his own, ver. 21. — rl Imp V/MUV xXupsvov, which is broken
for you) In the gospel by Luke the words are, which is given
for you. In the Lord's Supper, with the bread broken, the body
of Christ, which was given unto death for us, is taken and
eaten, as real food ; although no one would be likely to affirm,

1 CORINTHIANS XI. 25, 20. 287

that the Lord would have used the breaking of bread, if it had
not heen the common practice at that period. The passion of
Christ is [should be] naturally before the eucharist ;* hence the
institution of the Supper took place immediately before the
death of Christ. Therefore the body o'f Christ is said to be
given in respect of the passion considered in itself; to be broken,
in respect of the passion fitting the Lord's body for being eaten :
and the expression for you shows that the word given is at the
same time indicated, so that it is an abbreviated phrase, with
this meaning; which is given for you and broken to you. These
remarks indeed refer to the common reading xXw,u«oi», from the
verb fx./.a<fi immediately preceding ; but the Alexandrian read
ing had not the participle, as is evident from the fourth book of
Cyril against Nestorius ;2 whence others have supplied 8id6/j,ti>ov
from Luke. My body, which for you, is a nervous sentence, as
John vi. 51, in the old copies, my flesh for the life of the world*

25. Mera rci faixvriffai, after supper) Therefore you, Corin
thians, ought to separate common meals from the Lord's Sup
per. — osdxi:, as often as) As often as is not a command, but it
is implied that we should often eat and drink. - xivr,rt, you may
drink) this cup, ver. 20. — si; rrtv sp^v avd^r,<fiv, in remembrance
of me) This is presupposed by Matthew and Mark. Luke uses
it once, Paul twice, because it is very suitable to his purpose.
The old sacrifices were useful in bringing sins to remembrance,
Heb. x. 3 ; the sacrifice of the body of Christ, accomplished
once for all, is revived by the remembrance of forgiveness.

26. Tw itavarov roiJ Kupiov, the death of the Lord) the death, by
which Christ was sacrificed for us [and His blood icas separated
from His body. Hence he says separately, This is my body ; and

1 Or rather, translate " Passio natura prior est quam eucharistia." The
suffering is naturally prior to the thanksgiving. — ED.

2 Hence also the participle xhuftivov, and the preceding imperatives x«-
/3m, (paym, are reckoned on the margin of Ed. 2, by a change of opinion,
as weaker readings, and they are put doubtfully in the Germ. Ver. — E. B.

To vir iipuv is the reading of ABC corrected later. G supports the
x.haftevov added in Rec. Text. D corr. later^; add ^^uvr^tv-jv. Memph.
and Theb. favour S/dc'^fj/ov. Vulg. Cypr. 107 have " Quod pro vobis trade-
tur."— ED.

8 BCDL Vulg., Theb., Orig., and Cypr. omit the %* i-/u 6t>ou of the Rec.
Text.— ED.

288 1 CORINTHIANS XI. 2G.

separately, This is my blood. — V. g.] So also, lie is mentioned
in the Apocalypse as a lamb, that had been slain. — xaray/s^XfTe,
ye announce [show]) The Indicative, with the for, is to be re
ferred to the, / have delivered, ver. 23. He convicts the Cor
inthians from their own practice, such as it was. New things
are announced [shown forth"], and the death of the Lord ought
always to be new [fresh] in our memory ; Ex. xiii. 8, xai
avayyeXsT;, and thou shalt show [announce] ; referring to the
passover ; whence the paschal lesson is called man, the annuncia
tion. The Syriac version also has the indicative. — &%fis ou,
until) Paul derives this from the particle tug, Matt. xxvi. 29,
whatever seems to be lost to us by Christ's going away, is com
pensated by the Lord's Supper as by a kind of equivalent, so
that from the time of the Lord's departure from the sight of
believers to His visible and glorious coming, we still have Him
self, whom for a time we do not see. What was conspicuous in
our Redeemer has passed into the sacraments ; Leo the Great,
Serm. 2 on the ascension. On this account it is said in remem
brance of Me : and of this mode of remembering there was no
need, as long as He \vas in person with His disciples ; conse
quently He did not institute the Supper sooner, but on that
night, on which His being betrayed broke off' the visible inter
course with Jesus upon the earth ; but He instituted it then,
lest He should also be forgotten, when no longer seen. It may
be asked, why did He not institute the Supper, during the forty
days that elapsed between His resurrection and ascension ?
Ans. 1. Because it chiefly relates to the remembrance of His
death. 2. The Sacred Supper is a specimen as it were of com
munion at the same heavenly banquet with Christ in heaven,
but after His resurrection, Christ did not eat and drink with His
disciples, but merely ate with them, and only for the purpose of
convincing them of His bein£ truly raised from the dead and of

O GJ *-

His actual presence with them. This remembrance is of the
closest and most vivid kind, such as is the remembrance of chil
dren towards their parents, of a wife towards her husband, of a
brother towards a brother, united with faith, love, desire, hope,
joy, obedience, and comprehending the whole of the Christian's
present condition. This relation to Christ is in force from the
close of His last feast with His disciples till His coming again,

1 CORINTHIANS XI. 27. 289

Matt. xxvi. 29. This mystery joins the two closing periods of
the two Dispensations, the Old and New. — ax) at whatever time
His coming may take place.1 Then it will be drunk new, Matt.
Xxvi. 29. — t^dfy come) in glory, iv. 5. It is not called a return ;
comp. Acts i. 11, note.

27. * £lffTt oc ay effdif) rbv aprov roDrov r, ft'ivy rb 'rorypiov ro\J Kupiov
dva^/wj) Some read n formerly for xa/, but xa/'2 remains, as in
what follows, of the body AND blood of the Lord, From the par
ticle »i, Pamelius, writing to Cyprian concerning the Lapsed,
impugns the necessity of communion in both kinds. The dis
junctive particle, if any one thinks that Paul used it, does not,
however, separate the bread and the cup ; otherwise the cup
might as well be taken without the bread, as the bread without
the cup. Paul twice demands, both with the bread and with
the cup, the remembrance of the Lord Jesus, according to His
own words, ver. 24, 25 ; but in the manner, in which the Lord's
Supper was celebrated among the Corinthians, a man might
at the same time both eat this bread and drink the cup, and yet
apart [separately] he might eat this bread unworthily or drink
this cup unworthily, since the remembrance of the Lord was
certainly profaned by any impropriety, though it were only in
the case of one of the two elements, ver. 21. But if any one
among the Corinthians even in that time of confusion took the
bread without the cup, or the cup without the bread, on that
very account he took it unworthily, and became guilty of
the body and blood of the Lord. — ami-/«;, umcorthily) They
do so, not only who are without repentance and faith, but who
do not examine themselves. The unworthiness of him, who eats,

1 Nay, but the margin of both editions, with consent of the Germ. Ver.,
implies rather that we should omit this particle «», if we follow the copies.
— E. B.

ABCD corrected later, G omit «i/. Rec. Text has none of the oldest
authorities on its side in reading Sty. — ED.

2 The margin of the second edition, with the Germ. Ver., confirms this,
his more recent opinion, which is different from the decision of the first
edition. — E. B.

BCDGyjr Vulg., Cypr., read ij, which may seem to favour the Romish
doctrine of communion in one kind being sufficient . A (and according to
Lachm., which Tisch. contradicts, A or D) and translator of Orig. read
Kotl. — ED.

VOL. III. T

290 1 CORINTHIANS XI. 28-32.

is one thing, of eating, is another. " Some indeed say, that he
excludes, not a person unworthy, but one receiving unworthily,
from the sacred ordinance. If then even a worthy person ap
proaching unworthily is kept back, how much more an unworthy
person, who cannot worthily partake?" — Pelagius among the
works of Jerome.

28. Aox/,aa£srw, let him prove [examine]) by judging as to
himself, and by judging as to [discerning, i.e. distinguishing from
common food] the body of the Lord, ver. 29, 31. — civQpuvog, a
mait) any one, iv. 1, even one that is in himself unworthy. —
o'urus) so at length. — sx roD) The preposition expresses circumspec
tion of mind ; but rbv ciprov, rb vorypiov, the bread) the cup, ver. 27,
forms a phrase showing that they had not been duly discerned,
by the receivers at Corinth : see the preceding verse.

29. Kp/>«) \ivithout the article, comp. v. 32. — Not. crit.] some
judgment, a disease, or the death of the body ; see next verse ;
so that those who do not discern the Lord's body have to atone
for it in their bodies. He does not say rb xardxpipa, the con
demnation. — py\ 8iaxp!vuv, not judging as to [discerning^) Comp.
Heb. x. 29. — TO <r£/xa, the body) supply, and the blood. — rou
Kvptov, of the Lord) An Anton omasia [an appellative instead of
the proper name], i.e. Jesus. The Church is not called the body
of Jesus, or the body of the Lord ; but the body of Christ : The
question here then is about the proper body of the Lord Jesus.

30. A/a roijro, for this cause} The Corinthians had not observed
this cause ; but in our day it is proper to attend to it. — affdfvsTg
xal cippuarot, weak and sickly) iceak from slighter distempers ;
sickly from more serious diseases ; comp. Rev. ii. 22. — xoi^uvrai,
sleep) A word in a middle sense, [pteov, midway between good
and bad] as distinguished from the state after death. It does not
denote here however a dreadful death.

31. Aiaxplvopiv, we woidd judge as to) before the deed. — exxpivo-
ptda, ice should be judged) after the deed. The simple verb and
its compounds are elegantly used ; nor is it immediately added
by the Lord. But Paul afterwards discloses it to us [who it is
from whom the judgment comes], we are chastened by the Lord,
Rev. iii. 19.

32. 2^ rip xosptf}, with the icorld) The world's condemnation is
therefore certain, being without chastisement.

1 CORINTHIANS XI. 33, 34.-XII. 1, 2. 291

33. "fl<rre, therefore) The remedy and counsel suitably follow
the reproof of vice, and the simpler the better. — 'Ad&foi pov, my
brethren) This appellation is suited to the conclusion.

34. Tluva, is hungry) that he may not wait. Anticipation.1 —
XO/TGC, the rest) regarding the Lord's Supper ; for presently after
in this epistle he in like manner sets in order questions as to
spiritual things.

CHAPTER XII.

1. Hspl 81 ruv <rvevfj,anx.uv, Now concerning spiritual gifts) This
is in the Neuter gender, ch. xiv. 1. Some may wonder, that
there is no discussion in the other epistles also on the gifts, in
which however other churches were not wanting, ch. xiv. 36 ;
Gal. iii. 5 ; 1 Thess. i. 5, ii. 13. The abundance of gifts in the
Greek churches was a powerful confutation of the learned but
vain curiosity of the Greeks. The abuse of them afforded Paul
an occasion of writing to the Corinthians ; and here we may
observe the mark of divine wisdom, inasmuch as every book of
the Sacred Scripture, even of the New Testament, has discussed
certain subjects peculiar to itself. The Corinthians abounded
in spirituul gifts, and yet Paul had occasion to write to them, as
well on other matters, as also on this topic, and that too without
delay : comp. ch. xi. at the end. Now, there is set forth here ;
I. The unity of the body, verses 1—27. II. The variety of its
members and functions, verses 27—30. III. The grand principle,
on which the gifts may be rightly exercised, viz., by love, ver. 31,
and in the whole of the following chapter. IV. The comparison of
the gifts with one another, ch. xiv. — ou 6(\u \>IJMC, ayvow, / icould
not have you ignorant) This expression is repeated in ver. 3 in
synonymous terms, as if after a parenthesis. — dyvos/i/, to be ignor
ant) ch. xiv. 38.

2. O/'5ar£, ye know) nearly related to the verb you remember,
which is found in Eph. ii. 11. — o

1 See App. ' Occupatio.' It is the same as Trpox.ccr»^ii\)/i;. Anticipa
tion of an objection which might be raised. — ED.

292 1 CORINTHIANS XII. 3.

a atpwa ug av rtyeifdi avayopsvoi) The analysis of these
words will be easy, if we only keep hold of this thread of con
nection, on tfyeffdi, that you were led; so that fr/teds is not to be
regarded as a mere accessory proposition [Syncategorema ; see
Append.], but the predicate itself; comp. Eph. ii. 12 ; where
Gentiles and Gentilism are likewise distinguished in the enun
ciation. For, instead of 6V/ or «?, there is said conjointly u$ on,
Germ, ivie dass (as or how that), and on ojg, that 'is : and that
too with another word interposed, as in Xiphilimus, in his Epi
tome of Dion, Xep£0£y avr&, on apa ug ' A/.i^avftpog sXduv avrbv dia-
d's^srat, it being told to him, that (or/) when (we) Alexander comes,
he ivill succeed him : or even with a longer parenthesis, as in
Xenophon, svravda yvovrzg ol pavnvtTg ug, ti ^ atfoxpovffovrai avrovg,
on., x.r.X., here the soothsayers knowing, unless they shall repel them,
hoio that, etc. : therefore that is doubled in Greek as n ds in
Hebrew, Gen. xvii. 17, supplying / say. Furthermore ay is
joined with the verb tfyitdf, as we have also in Xenophon xaipbg
de ypci-^ai us civ opdorara war'spu -£p&ro, I take the opportunity of
stating how he should most suitably treat either of these (the
spirited or dull horse) ; where Devarius (who has suggested to
us both of these quotations from Xenophon) shows that av in the
distribution of the construction is joined potentially to the verb
yj&ro. Therefore the principal meaning will remain, if ug &v be
entirely put aside by itself (parenthetically) in the construction,
as in 2 Cor. x. 9 [/Va //^ do^u ug av expo/Sift v^af], where it signifies
as if; and so it might be taken in this passage : nor even is av
easily construed with an indicative, such as fysffSe is. Moreover
in rr/sffds aKayo/Atvoi, the passive is construed with the middle, the
simple with the compound ; you were led and led away, you gave
yourselves up to any guidance whatever. The Scholium of
Chrysostom amounts almost to this [is much the same as this] :
though that Scholium has been censured by later writers with
out a cause ; o'/dars, 6V£r'EXX»;v£g rtre, Tug fani<yt6$t) shxcfAtvoi rort, ye
know, when ye were Greeks, how you were led, being at that time
drawn aivay. Add Castellio. apuva dumb, a proper epithet;
comp. ver. 3, you when blind went to the dumb; you dumb [unable
to speak as you ought, by the Spirit of God, ver. 3], to the blind.
3. A/o, wherefore) He infers this thesis, that spiritual things
are with all Christians, and with [in the possession of] them

1 CORINTHIANS XII. 4. 293

alone, i.e. with those who glorify Jesus ; and that by means of
those spiritual things faith in Jesus is proved ; for idols bestow
nothing spiritual : when the superstition of the Gentiles was
overthrown, there was not the same need of miraculous gifts.
This is the alternative, he who glorifies Jesus, has the1 Spirit of
God ; he who does not glorify Him, has not the Spirit of God,
1 John iv. 1, 2. Paul furnishes a test of truth against the
Gentiles; John, against the false prophets. — yvup'i^ca vfj,?v, I make
known to you) Divine operations of that sort had been formerly
unknown to the Corinthians. Before receiving these letters of
Paul, their knowledge had been less distinct, as they had been
rescued not long before from heathenism. — ;v trvsvpari &io\J, l>y
the Spirit of God} Immediately after he says, l>y the Holy Ghost.
Godhead and sanctity1 are synonymous especially when speak
ing of the Holy Trinity. — \a\Zv, speaking} This expression is of
very wide application ; for even those, who perform cures and
possess miraculous powers, are accustomed to use words. The
antithesis is to the dumb idols. — /.syti dvdfcpa, calls Him accursed)
as the Gentiles did, but the Jews more so. There is a ra.'Trtivuaic,
or saying less than is intended. He does not call Him accursed,
i.e. he in the highest degree pronounces Him blessed. Accursed
and Lord are opposed. \_It is a proof of long-suffering patience,
which surpasses all comprehension, that Jesus Christ, the Lord,
at the right hand of the Father does not refuse to tolerate, for so
long a period of time, such a mass of blasphemy from unbelievers,
and especially from the Jews, in their wretched state of blindness.
That consideration ought to suppress in the Christian any indigna
tion felt by him on account of any reproach whatever, however little
deserved. — V. g.] — e/Ve/i/, to say) mvpariKui, in a spiritual manner.
4. Aiaipiaei;, divisions} The LXX. use this term to express the
Hebrew word nppnOs concerning the orders of the priests. Comp.
dividing, ver. 11. — di, but) an antithesis between the one foun
tain and the many streams. — yjapuspdruv, of gifts} Those endow
ments which in ver. 1 he had called spiritual things, now, after
mentioning Jesus, he calls gifts. — xvti/pa, Spirit} The Holy Spirit
is spoken of in this verse ; Christ in ver. 5 ; God the Father in
ver. 6 : and calling them gifts, ministrations, operations, agrees

1 Sanctitas, Holy Majesty. See note, Rum. i. 4. — ED.

294 1 CORINTHIANS XII. 5-8.

respectively with these names. The Spirit is treated of at ver.
7, etc. : the Lord at ver. 12, etc. : God at ver. 28, etc. — [Comp.
Eph. iv. 4, 5, 6.]

5. A/axowwf, of ministrations) ver. 28. — 6 8e a,M$ Kvpioz, but
the same Lord) The Son of God whom the Holy Ghost glorifies
by those ministers.

6. 'EvtpyrifLaruv, of operations) ver. 10. — 6 & avrdg l hn Qebg,
but it is the same God) by the working of His Spirit, ver. 11. —
TO, vavra, all things) The working of God is seen somewhat more
extensively than the offices of Christ, and the gifts of the Spirit.
— Iv xa<riv, in all) Masculine ; comp. to every man, in the fol
lowing verses.

7. <bavepu0i$, manifestation) various, by which the Spirit mani
fests Himself, as He is hidden in Himself. — vpbs rb ffvpcpepov, with
a view to that which is profitable) This is treated of at ver. 12, 13.

8—10. u' tTepw' trtpu, to one, to another, to another) Three
Genera : comp. ch. xiii. 8, and among these the expression, to
another, denotes many species, each one under its own genus.
So also xv. 39, 40, 41. aAXos in turn is used for distinguishing
the species ; trepog, the genera. By a change, «XXo? is used to
distinguish genera, ertpos, species : Heb. xi. 35. Prophecy is put
here under the second genus, rather than under the first, be
cause under the second such things are stated, as are more ap
plicable to those, that are without, viz., to unbelievers, than to
such as are stated under the first genus, viz., to believers. — dia,
by) presently after follows xara, according to ; lv, in ; which are
severally used with great propriety. [The Engl. Vers. loses this
nice distinction by translating the dia, xara, and zv all alike ( by\~]
— Xoyog, the word) Both wisdom and knowledge are set forth in
the church by the word. — ffopiag — yvuffiu^, of wisdom, of know
ledge) Paul in various ways mentions knowledge, especially to the
Corinthians, either by itself, 2 Cor. vi. 6, or with things closely-
connected with it ; in word [utterance] and knowledge, 1 Cor. i.
5 ; comp. 2 Cor. xi. 6 ; in faith and utterance and knowledge
and in all diligence, 2 Cor. viii. 7 ; prophecy (concerning mys-

1 The word iarl should rather be rejected, as well by the margin of both
editions as by the Germ. Ver. — E. B.

Rec. Text reads IOTI §to$ with later Syr., Orig., and B, which puts io-ri
after fvepyuv. But ACD(A)G/v7 Vulg. Iren. Hilar. omit IOTI. — ED.

1 CORINTHIANS XII. 9. L'95

teries) and knowledge, tongues being added, 1 Cor. xiii. 2, 8 ;
either by revelation or by knowledge, or by prophesying, or by
doctrine, ch. xiv. 6 : and here of wisdom and knowledge ; Col. ii.
3 ; Eph. i. 17, iii. 19. He speaks as of things, which are of
daily occurrence among the Corinthians ; at present we are in
doubt as to the meaning and distinction of the words themselves.
This is certain, that when they are ascribed to God, they differ
only in their objects : see Rom. xi. 33, note ; when they are
attributed to believers, wisdom penetrates the length, the breadth,
the depth and height, more than knowledge. Knowledge is, so
to speak, sight; wisdom is sight coupled with taste.1 Know
ledge relates to things that are to be done ; wisdom, to things
eternal ; hence also wisdom is not said to pass away ; ch. xiii. 8,
and knowledge is of more frequent occurrence ; so Paul does
not so much predicate the former as the latter concerning the
Corinthians, ch. viii. 1, ii. 6. Prophecy belongs to the prophets ;
wisdom to the wise ; what is left, viz., knowledge, to the scribes,
Matt, xxiii. 34 ; Luke xi. 52. — TO alro) the same, by whom the
word of wisdom is given.

9. n/tfr/j, faith) The faith here spoken of is not that, which
is common to all the saints, but it is a peculiar gift, and distin
guished too from the four species, which immediately follow ; and
yet it is joined more with them, than with that first and third
genus of gifts, ver. 8, and ver. 10 at the end. This faith then is a
very earnest and vividly-present apprehension of God, chiefly in
regard to His will, as to the effects, that are particularly con
spicuous either in the kingdom of nature or of grace ; therefore
it is connected with the operation of the miraculous powers,
ch. xiii. 2 (of which the principal, because the most useful to
others, was the power of curing diseases), and with prophecy (to
which the discerning of spirits was closely related, ch. xiv. 37) ;
Rom. xii. 6. And from this description, which we have now
given, it is evident, how common or saving faith, and miracu
lous faith, which is a peculiar gift, may either agree or differ,
how the one may, or may not be, without the other, and either
of them may, or may not be, without love. Men even without
righteousness and love may have an intelligent perception of the
omnipotent will of God in Christ, Matt. vii. 22 : but none but
1 ' Sapor,' akin to sapientia. — ED.

296 1 CORINTHIANS XII, 10-13.

holy men can apprehend the will of God reconciled to us in
Christ : and in these things [as respects this apprehension]
there is not one faith working miracles, another saving faith,
but one and the same faith. In its first act it always has a
miraculous power; for it is something entirely supernatural,
Eph. i. 19, although not always in such a degree, or on such a
particular occasion, as that it should exert itself conspicuously ;
see Note on Chrys. de Sacerd., § 416. — ^ap/a^ara la/judruv, gifts
of healing) " Not only miraculous cures are meant, Acts v. 15,
xix. 12, xxviii. 8, but also the gracious blessing on the cure of
the sick, by natural remedies ; as it cannot be denied, that
some physicians are more fortunate than others, which should
be attributed not merely to their skill, but especially to Divine
grace ;" E. Schmidius. This remark may also be applied to
other gifts ; for as the king of Judah substituted shields of
brass for those of gold, which had been lost ; so after the
Church lost what were purely gifts, grace still lends its aid
more secretly beneath the guise of human efforts and instru
mentalities, and that too the more abundantly, in proportion as
the more opportunity is given to it.

10. npof^rila, prophecy) See at Rom. xii. 6. — diaxpifffig KVSV-
(LU.7W, discerning of spirits) so that he can show to others, what
sort of a spirit each prophet possesses, ch. xiv. 29. — y'evri
yXuaauv — Ip/A^sia, kinds of tongues — interpretation) ver. 30, xiv.
5, xiii. 26, 27.

11. Boi/Asra/, wills) the Spirit. So, as God willed, ver. 18,
He gives the several gifts, or some gifts, in various measures, to
the several individuals.

12. O'JTU KUI o Xpiffrb$, so also Christ) The whole Christ is
the head and body. The head is the only-begotten Son of God,
and His body is the Church ; Augustine. This is in harmony
with Ps. xviii. 51. To His Anointed, to David and his seed :
for so the accent requires it to be.

13. 'Ev kvi Kvevpan, by one Spirit) The Holy Spirit is in bap
tism. — £/'j tv eupa, into one body) that we may be one body, truly
animated by one Spirit. — tlrt 'lovdaToi, e"rt "EXX»jK££, whether Jews
or Greeks) who were bodies of men very different by nature. —
tlrt doZXoi t'/Tt sXtudipoi, whether bond or free) who wrere bodies of
men verv different bv human institution. — -ram? 'iv irvtvpa) ice

1 CORINTHIANS XII. 14, 15. 297

all have been made to drink one Spirit, [Omitting sic, we have
the true reading,1 Not. crit.], John vii. 37, etc. Hence also the
unity of the body is inferred. I do not think however, that
there is any direct allusion here to the Lord's Supper, Mark x.
38, note.

14. Ka/ yap, for even) This protasis concerning the body
extends to ver. 26 : and is so adjusted, that the apodosis, ver.
27, is summarily added.

15. 'Eav, if) The more ignoble members ought not to be vilified
by themselves, ver. 15, 16, nor can they be neglected by the more
noble, ver. 21, 22.— -rot);, the foot) The foot is elegantly intro
duced speaking of the hand, the ear, speaking of the eye, the
part speaking of the part that most resembles itself. For so
among men, every one usually compares himself with those, to
whom in gifts he bears the greatest resemblance, rather than
with those, who are far superior, or far inferior. Thomas
Aquinas says : " Men devoted to active life are distinguished by
the members, that serve the purposes of motion ; those who are
devoted to a contemplative life are distinguished by the members
that serve the purposes of the intellectual powers." He is there
fore of opinion, that the feet are kept in subjection ; that the
hands occupy a more dignified position ; that the eyes are the
teachers ; that the ears are the learners. — O:JK £/'«,/ I*, I am not of)
supply, therefore, from the following clause.

15, 16. Oi 'rra.pa. TOUTO odx tffTiv ix TO\J ffui/j^arog) M?j ill interroga
tion expects a negative answer, as ver. 29, w -rams avoaroXoi ;
[are all apostles, surely not ?] but oix interrogative affirms, as
ch. xiv. 23, oux epcZffiv ; [will they not say '?] Therefore the ques
tion, whereby some read [as Engl. Vers, etc.], ou vapa, roDro oux
1 6Tiv ex'roij 6<*>/j,aro$ ; is it not therefore of the body ? perverts the
sense [Beng. reads it without interrogation^. Ou <rrapa roDro oux
possesses a double, not a simple power of negation, as Acts iv.
20, ou bwdfLitia iir\ Xa>.£/V, 2 Thess. iii. 9, ou;£ on oux 'iyj>[j,tv e^oualav
[not that we have not power]. If the foot should say, because I
am not the hand, I am not of the body : this saying of the foot is

1 The tif is omitted by BCD corrected later, G ; " unum spiritum (others,
uno spiritu) potati sumus" in the oldest MS. (Amiat.) of Vulg. fy Syr.
Memph. Rec. Text has e/j with later uncial MSS. A has «* aufi
— Eu. ' '

298 1 CORINTHIANS XII. 16-24.

blandly contradicted : Thou art not therefore not of the body,
thou dost not therefore cease to be of the body. The phraseo
logy of Theophilus of Antioch is very like this : o-i <xapu rb pn
BX'SKHV rc-jg r\j<p~kov$, r\^n xai ovx, iffn rb <pZ>$ rou j^X/ou paTvov, it does
not follow, that, because the blind do not see, now therefore also
the light of the sun does not appear, lib. ad Autol., c. 3 ; and in
this passage irapa, denotes on account of, as Deut. xxiii. 4.
Origen, c. Cels., p. 385, oi 5/a roDro o-i //.o/^iiouov, They do not for
this cause cease to commit adultery. Chrysostom, ou yap dfaov ev
Toft duff%tp£ffi xoivuvovvrtg, ev ro/$ ^priffTorepotg ou xoii/uvqffire, if you do
not now partake of what is unpleasant, you will not partake of
what is better, on 2 Cor. i. 7.

16. Tb ovf, the ear) a part less noble. — cxpdaXpbg, the eye) a
most noble and most commanding (jiys/z-ov/xj}) part of the body,
comp. Num. x. 31. Sight excels hearing, ver. 17, 21.

17. E/ oXov dxofy if the whole were an ear) It is not said, and
if, for the etc. is supplied at the end of the verse, or if the whole
were smelling, where were the taste and the touch ?

18. Kadug rjdshriffev, as it hath pleased Him) We ought not to
require other and deeper reasons for things, beyond the will of
God : it is lawful to philosophize in subjection to that will ; we
may do so respecting the world in its best ideal, [in a state of
optimism] as the apostle does here respecting the human body
in its best ideal.

20. 'Ev 8t ffupa, but one body) From this unity there follows
the mutual dependency of the members.

21. Xpsiav, need) To this refer the word necessary, ver. 22. —
ri xupaXfi, the head) the highest part.

22. 'AfMtrtfet, more feeble) the hand, compared with the
eye.

23. ' AripoTipa, [less noble] less honourable) as the feet. The
comparative is used to soften the expression ; positively dis
honourable [ignoble] was too severe. But he so calls those parts
which are covered with garments. — aff^^ova,, uncomely) which
stand in need of clothing. — n^v — ftftr^tftty) So the LXX.,
Esth. i. 20, Kipidriaovffi TI^V ; likewise Prov. xii. 9. — £%£/,
have) from, the attention which they receive from the other
members.

24. Ou p^/af £%£/, have no need) Why then is it necessary to

1 CORINTHIANS XII. 25-28. 299

adorn smooth cheeks with patches ? ' — gwixep aat) hath tempered
together. — n^v, honour) comp. ver. 23, at the beginning.

25. 'TTEP aXXjjXwv fifpifAvZiffi, care for one another) This is ex
plained in the following verse. The plural pfpipvufft, more ex
pressly denotes the care of all the members, than if it were said
in the Attic dialect, pspipva.?

26. 'S.vy/ja.ifti) rejoice ivith it. Both this expression and suffer
with not only denote the affection, but also the effect.

27. *Ex ftspovs, in part [in particular]) He adds this, because
the Corinthians were not the sole constituents of the body of
Christ and His members, ch. xiv. 36. Even Rome should hold
it enough, if she be a part [in particular].

28. 'EC, in) So, Jf, in [the body], ver. 18, occurs with the
same verb set. — -rpurov, first) The apostles, not Peter apart from
them, are in the first degree ; the others follow them, according
to the nature of their office, their time, their dignity, their use
fulness. — vpopriTas, prophets) Acts xiii. 1. — rpirov cS/<$a<rxaXouc,
thirdly, teachers) Teachers hold a high place, and are preferred
to those very persons, wrho work miracles. Under prophets and
teachers are included also evangelists and pastors ; comp. Eph.
iv. 11. — £T£/ra, then) The other classes are not distinguished by
members [fourthly, etc., as first, secondarily]. — Suva, pug, powers)
The abstract for the concrete, and also in the following terms.
— avnX^ng, xvfifpvJiffti;, helps, governments [xuSsp^gis properly
is the piloting of a ship]) They hold governments, who take the
lead [the helm] in managing the church. Helps, are those who,
though they are not governors, yet exercise a certain power and
influence, by which the others are supported ; comp. xiii. 3.
These two offices are not again taken up at ver. 30. Princes,
as soon as they adopted the Christian faith, claimed for them
selves the office of helps and governments ; but at the beginning
those who stood first in authority, prudence, and resources in
the church, defended and governed it. Government is occupied
with external things ; therefore the Spirit reckons it as occupy
ing an inferior place. — ip^viias yXwaauv, interpretations of
tongues) The expression does not seem to be a gloss spuriously

1 As was the custom, in Bengel's days, among fops. — ED.

2 Neut. plur. with verb sing. — ED.

300 1 CORINTHIANS XII. 29 31. -XIII. 1.

introduced from ver. 10, * for sp^vtia yXuteuv is there in the
singular number, and it is repeated in ver. 30. The want of
the connecting particle [the asyndeton] is equivalent to the
closing formula, etc., or et cetera.

29. MJJ vdvrtg, are all? [surely not]) i.e., not very many are.
— duvdfj,si$, powers) viz., are all ? For if Paul referred the have
all ? of ver. 30, to it, he would have expressed it here.

31. ZTjAoim, emulously desire) The Spirit gives as He wills, ver.
11 : but yet believers may freely follow out, and engage in, one
thing in preference to another, ch. xiv. 26. God's operations
are pleasant, not compulsory. — TO, xpiirrova, the better gifts) ac
cording as each gift is more favourable to love. Theology is
comparative : ch. xiv. 5, 19. — tri) [and yet, Engl. Vers.] nay
even: so In n %ai, yea even also, Luke xiv. 26. I not only
exhort, but also show the method, and the way or plan [the
true mode of viewing the subject]. — xaf vrtepfioXriv) This ex
pression attaches to the noun substantive the force of a super
lative (Rom. vii. 13), as if he were to say, the ivay most way-like
[viam maxime vialem]. — 68bv, a way) He does not add the
article, keeping the Corinthians somewhat in suspense, while
he explains the way: "pi* the way of love. — dtixwfu, I shoiv)
The present. Paul is now waxing warm, and is carried on to
love. When he has made this t showing' of the way, he returns
to the gifts, as the word emulously desire [£?jXc/Dr«] repeated in
dicates, here and at ch. xiv. 1.

CHAPTEE XIII.

1. Eav, if) All the gifts [although they may be, in the highest
degree, delightful, extensive, and useful. — V. g.] ought to be
estimated, exercised, and elevated, according to love and its
standard. The apostle introduces into the discussion of the

1 The margin of the second edition, with the Gnomon, is more favourable
to the fuller reading, than the larger edition and the Germ. Ver. — E. B.

All the oldest MSS. and Versions read -/IVYI y~hw<juv only. Hilary 9G7
alone has " genera linguarum vel loquendi vel iuterpretandi." — ED.

1 CORINTHIANS XIII. 2. 301

gifts a more efficacious discussion respecting love. So in Dis
putations, we must always return to those points, which give a
higher degree of grace. — raft) all. — yXuiffrfa/?, tongues) A grada
tion : with the tongues, ver. 1 : prophecy, ver. 2 : faith, ver. 2 :
/ shall have bestowed, ver. 3. — XaXS), / speak-) The tenor of love
causes, that, whereas he just before used the expression, to you,
he should now however speak in the first person singular. He
does not except even himself in the condition supposed [viz.,
Though I speak, etc., and have not charity, etc.] — x.a! TUV ay-
y'sl.uv, and of angels) Angels excel men, and the tongue or
tongues of the former excel those of the latter. Moreover, they
use their tongues at least to address men : Luke i. and ii. —
aya.rrr,v, love) by which the salvation of our neighbour is sought.
— W i^u, have not) in the very use of the gifts, and in the rest
of the life. Many indeed have prophecy and other gifts, without
charity and its fruits, ver. 4 ; Matt. vii. 22, which are called
gifts, not so much in respect of themselves, as of others. — y'syova)
/ have become, for want of love. The language becomes severe
[obtinet &troroftiav^. — ^aXxog, brass) Brass, for example a piece
of money of that metal requires less of the skill of the artist,
than a cymbal, for instance, of silver. He may be compared
to the one who speaks with the tongues of men without love ;
to the other, who speaks without love with the tongues of
angels. — r,yjLv — dXaXa^ov, sounding — tinkling) with any sound
whatever, mournful or joyful, without life and feeling. The lan
guage varies, / am nothing ; it profiteth me nothing, ver. 2, 3.
Without love, tongues are a mere sound : prophecy, knowledge,
faith, are not what they are [seem to be] : Matt. vii. 22, 15 ;
1 Cor. viii. 1, 2 ; James ii. 14, 8 ; every such sacrifice [gift
exercised without love] is icithout [the heavenly] reicard,1 how
ever much such a man may please himself, and think that he is
something, and promise to himself a great recompense. With
love, the good things which are the antitheses to these defects,
are understood.

2. My<rr»jp/a, mysteries) Rom. xi. 25, note. He does not add
wisdom, which is nothing without love. — xai -xacav rr<v yvuoiv, and
all knowledge) This is construed with iibu, I understand, as

1 Comp. Matt. vi. 2.— ED.

302 1 CORINTHIANS XIII. 3, 4.

being a word of kindred meaning and immediately preceding.
Of those gifts, which are enumerated at ch. xii., Paul at ch. xiii.
selected such as are more remarkable, and to which the peculiar
prerogatives of love are fitly opposed. Mysteries relate to things
concealed ; knowledge comprehends things Avhich are more ready
at hand, and more necessary, as Wissenschaften is commonly said
of natural things — viarn, faith) ch. xii. 9, note.

3. Ka/ lav, and if) This is the utmost that the helps and
governments can do, ch. xii. 28. — -^up/au, though I should distri
bute) He puts in the highest place, what refers to the human
will and seems to be the most closely connected with love, in
regard to acting and suffering. He, who delivers up his goods
and his body, has rmich love, 2 Cor. xii. 15 ; but he who delivers
them up without love, keeps back his soul to himself:1 for love is
a faculty of the soul ; therefore he speaks of profit (wpsAoD/ia/) in
the apodosis. On •^/upifyiv see Rom. xii. 20. — vapadSi, give up) for
others. — ;Va) even to such a degree as that I be burnt, Dan. iii. 28;
they gave up their bodies to the fire, Kapeduxav rd, cu/tara avruv tig

4. 'H ay airy, love) He points out the nature of love. He does
not say, love speaks with tongues, prophesies, gives to the poor :
but it is long-suffering. This is a metonymy for the man, who
has love. But Paul chiefly mentions those fruits of love, neces
sary in the use of the gifts, which he requires from the Corin
thians, and without which there may be prophecies, but there
can be no profit. If we take 1 Cor. viii. 1, we may advan
tageously compare together the delineation of love which Paul
adapted to the Corinthians, and the delineation of wisdom, which
James in like manner adapted to [portrayed for] those to whom
he wrote, Jam. iii. 17. — i^aKpoSvinT, suffers long) The twelve
praises of love are enumerated by three classes, ver. 4—7 — (if we
reckon together one pair at the beginning, and two pairs at the
end, as we show in the following notes). The first consists of
two members, (1.) it suffers long, is kind : (2.) envies not. We
have the same synthesis and antithesis, Gal. v. 22, 20. Long-
suffering has respect to evil proceeding from others : kind has
respect to the extending of good to others ; on the other hand,

1 He may give up his body, but he keeps back his soul. — ED.

1 CORINTHIANS XIII. 4, 5. 303

it does not grieve at another's good, nor rejoice at another's
calamity. The conjunction is wanting to is kind [Asyn
deton].

4, 5. OO Ttp'Tipsdsrai, o'j puffiouraf ovx. a,ff%rltj.ovi7) oO tyrsT ra saurr^,
vauntetli not itself, is not puffed up, doth not behave itself un
seemly, seeketh not its own) The second class consists of four
members : in the first and second, two things in excess, which
are generally united, are taken away ; in the third and fourth
two things in defect, which are likewise united, are also taken
away : for da^r^oveTv means the want of attention to that de
cency, and that civility, which propriety required to be ob
served : and fyrtTv ra iauroD is connected with the neglect of
others, when a man looks merely to himself and leaves others to
themselves. Love avoids these two defects, and the third cor
responds to the first, for both refer to the desire of approving
one's self to others : the fourth is opposed to the second, for both
refer to the necessity of avoiding party feeling. Ou mpirfpiverai,
it does not act insolently, with pride and ostentation ; again, O'JK
aa^r^oviT, it is not uncourteous, unpolite, rude r1 see what I have
remarked on the verb KtpKtptutrai ad Gregorii Paneg., p. 141,
etc. ; ou p-jff/oDra/, is not puffed up, with too strong party-zeal for
another; comp. iv. 6 : again o-i fynTra iaur^s [seeks not its owti]f
does not show favour to itself, and does not ask others to show it
favour. In a way not dissimilar, twice two members have like
wise respect to each other mutually (though they are occasion
ally placed in a different order by chiasmus direct or inverse)
at ver. 7, and especially at xiv. 6.

5. Ou <rapo%wirai — craxra uKopsvsi, is not provoked — beareth all
things} The third class, consisting of six members ; of which the
third and fourth, and so the second and fifth, the first and sixth
agree with one another. For there is a chiasmus, and that too
retrograde, and quite agreeing with the double climax by steps
negative and affirmative. And of all these our neighbour is the

1 Where love flourishes, there also true modesty prevails, which is termed
civility among people of the world (nor yet should familiarity be blamed as
insolent) : on the other hand, every degree of elegance of manners, even in
its highest perfection, shows in men of the world something of an insolent
character in it, on account of self-love. Let the world cease to boast of
virtues; they apply only to true Christianity. — V. g.

L

304 1 CORINTHIANS XIII. 6, 7,

personal object ; — the real 1 object, as regards the future, is, love
is not provoked, it hopeth all things, it endureth all things ; as re
gards the past, the object of the thing is, it thinketh no evil, it
covereth [Engl. Vers., beareth] all things, believeth all things : as
regards the present, it rejoiceth not at iniquity, but rejoiceth together
with others in the truth ; now by thus transposing the members,
the elegance of the order, which Paul has adopted, is the more
clearly seen ; which the following scheme thus represents, and
its evident plan shows the thread and connection :

1. It is not provoked.

2. It thinketh no evil.

\3. It rejoiceth not at iniquity.

[4. But rejoiceth at the truth. Present.

5. Covereth all things, believeth all things, past.

6. Hopeth all things, endureth all things, future.
Thus the order is mutually consistent with itself; and the reason
appears, why these last, hopeth, endureth, are put at the end,
because in fact they are to be referred to the future. — ou -7ra.pot,\j-
virai, is not provoked) although love glows with an eager desire
for the Divine glory, yet it is not provoked ; comp. Acts xv. 39.
— o-j Xoyifyrai TO xaxw, [Engl. Yers. thinketh no eviQ) doth not
meditate upon evil inflicted by another, with a desire to avenge
it. So the LXX. for njn 3S?n often. [It does not think thus, This
or that man inflicts upon me this or that wrong ; he has either done,
or deserved this or that. — V. g.]

6. 'Adixla — aXrrfsiq, in iniquity — in the truth) On this antithesis
see Rom. ii. 8. — ev-y^aipn, rejoiceth ivith) congratulates, with joy.
All truth cherishes joy.

7. Udvra, all things) all things occurs four times, viz., those
things, which are to be covered, or believed ; and which are to
be hoped for, and endured. These four steps beautifully follow
one another. — ari-yst, covers) conceals2 in relation to itself and in
relation to others GTtyopiv, we cover, ch. ix. 12, note. — Kienw, be
lieves) as he covers the evil deeds of his neighbour, which are
apparent, so he believes the good, which is not apparent. — eXvifyi,
hopes) See the ground of hope [viz., " God is able to make him

1 The object of the thing, as contrasted with the object of the person.
"• reale objectum" — " objectum personale." — ED.

? Bears, without speaking of what it has to bear. — ED.

1 CORINTHIANS XIII. 8-10. 305

stand ;" therefore, " he shall be holden ?///'], Rom. xiv. 4 ; <m*t)>j-
etra.1 ; he likewise hopes good for the future, and endures evils, —
uro,tt£«/, endures) until hope at some time springs up, 2 Tim. ii.
25. Thus the praises of love describe as it were a kind of circle,
in which the last and first mutually correspond to each other ;
it is long-suffering, it is kind; it hopeth all things, it endureth all
things ; and, that which is of far greater importance, it never
faileth, pleasantly follows this fourth step.

8. oOSfTOT-s jy.T/rre/, never faileth) is not destroyed, does not
cease, it always holds its place ; it is never moved from its posi
tion ; comp. EXT/Vrovrsj, Mark xiii. 25, note. — e/Ve os Tpopr,rf7ai,
but whether prophecies') viz., there are : so ch. xv. 11. Prophecies
in the plural, because they are multifarious. — xarapyrjdfiffovrou,
they shall be done away with) This is the expression in the case
of prophecies and knowledge ; but regarding tongues, <rai<rovra/,
they shall cease. Tongues are a most charming thing, but the
least lasting ; they were the first gift on the day of Pentecost,
Acts ii., but they did not continue in the primitive church so
long as the other miraculous gifts : nor have they anything
analogous in a perfect state, as prophecy and knowledge have,
to which they ought therefore to yield ; whence presently after,
respect is shown to those in preference to tongues, when he is
speaking of "that which is perfect." — yXw<r<ra/, tongues) These
occupy a middle place, because they are the vehicle and appen
dage of prophecies ; but prophecy and knowledge constitute two
different genera, ver. 9, 12.

9. 'Ex pipouf, in part) Not only does the apostle say this, This
prophecy and this knowledge, which we have, are imperfect ; for
the same must be said even of love, we love only in part [not
perfectly] ; but such is the nature of prophecy itself, with the
exception of the one prophet Jesus Christ, and such the nature
of knowledge, that they ought to be reckoned among the things,
which are in part, [not merely because they are now imperfect,
but also] because we use them only in this imperfect life. On
the phrase, comp. the note on Rom. xv. 15, I have written more
boldly.

10. "EXdy, is come) in its own time, by degrees, not by a
sudden bound. In spiritual things, those of weaker age ought
not too eagerly to aim at what belongs to those, who have reached

VOL. III. U

306 1 CORINTHIANS XIII. 11, 12.

greater maturity. That, which is perfect, comes at death;
2 Cor. v. 7 : and at the last day. — rore, then) not before. There
fore prophecy and knowledge never entirely pass away in this
life.

11. "Or?, when) The progress from grace to glory, which awaits
individual believers and the whole Church, is compared to the
different stages of human life. — vfaios, a child) Exemplifying the
humility of Paul. The natural man does not willingly remember
his childhood because he is proud ; but the soul, pining away
under adversity, confesses the early passages of its early growth,
Job x. 10. — sAaXoui/, I spoke) There is a reference to tongues. —
sppwouv, I understood [/ had the sentiments]) The reference is
to prophecy ; for it is something more simple. — iXcy/Po^y, /
reasoned as a child) The reference is to knowledge ; for it is more
complex. — on Si, but when) He does not say, when I put away
childish things, I became a man. Winter does not bring spring ;
but spring drives away winter ; so it is in the soul of man and
in the Church. — xas-^j^xa, I put away) of my own accord, will
ingly, without effort. — ra ro\j HSCT/OU, childish things) childish
speaking, childish understanding, childish counsel, ra., the
Abstract. The humanity is not taken away, but manhood is as
sumed.

12. EXsTo/igv, ice see) This corresponds in the LXX. to the
Hebrew words nso and run, 1 Sam. ix. 9 ; 1 Chron. xxix. 29,
concerning the Prophets ; and this passage has a synecdoche of
the nobler species for the whole genus ; and along with the verb,
we see, supply, and hear, for the prophets both see and hear ; and
it was usual generally to add words to visions. It will be of im
portance to read the Paneg. of Gregory, and the remarkable
passage of Origen, which has been noticed by me in my obser
vations on that book, pp. 104, 105, 217, 218, 219. But what a
mirror is to the eye, that an enigma is to the ear, to which the
tongue is subservient. On various grounds, we may compare
with this Num. xii. 8. Moreover he says, we see, in the plural ;
/ know, in the singular ; and to see and to know differ in the
genus [classification] of spiritual things, as the external sense,
and the internal perceptions differ in the genus [under the head]
of natural things. Nor does he mention God in this whole verse ;
but he speaks of Him, as He shall be all in all. — rort, then) Paul

1 CORINTHIANS XIII. 13. 307

had a great relish for those tilings, that are future : 2 Cor. xii. 2,
3. — vpoauvov Kpbg <rp6ffM<rov, face to face) DSJD ?K Q'OQ, with our face,
we shall see the face of our Lord. That is more than ns ?N na,
aropa. vpbs ffr6,uet, mouth to mouth. Vision is the most excellent
means of enjoyment. The word Sxico^sv is elegantly used, and
is adapted to both states, but under a different idea. — yivucxu,
evijvuaopai) The compound signifies much more than the simple
verb ; / knoic, I shall thoroughly hnow. And so Eustathius in
terprets the Homeric word 1^16-^0^0,1, axpifiierura f-TTirrtpr/au, I shall
observe most accurately ; and evlaxoKos, an overseer, ffxoKturr,c
axpiSys, an accurate observer ; and adds the reason, on y twrpt-
dtaiZ xai axpifiiidv n\,a. ffr,fjt,aivi/ xai iV/ratf/V tvfpysiag, that the IT/' pre
fixed to the simple verb signifies a certain degree of accuracy
and additional energy. — xad£>$ xai iirsyvuffdriv, as also I am known)
This corresponds to the expression, face to face.

13. NUK/ de p'evei, but now abideth) This is not strictly said of
duration ; for these three things do not meet in it ; since faith
is terminated in sight, and hope in joy, 2 Cor. v. 7 ; Rom. viii.
24 : love alone continues, ver. 8 : but it refers to their value, in
antithesis to prophecy, etc., in this sense : On calculating
accounts [on weighing the relative values] these three things are
necessary and sufficient ; let only these three stand ; these exist ;
these abide, nothing more. A man may be a Christian without
prophecy, etc., but not without faith, hope, love. Comp. on the
verb, /AIVU, I abide, Rom. ix. 11 ; 1 Cor. iii. 14 ; 2 Cor. iii. 11 ;
Ileb. xiii. 1. Faith is directed to God ; hope is in our own
behalf; love is towards our neighbour. Faith is properly con
nected with the economy of the Father ; Hope with the
economy of the Son ; Love with the economy of the Holy
Ghost, Col. ii. 12, i. 27, 8. And this too is the very reason
of the order in which these three things are enumerated, vwi,
now, has the effect of an epitasis1 [and shoics what are the
especial duties of us travellers on the way to the heavenly city. —
V. g.] — rp!a, three) only. Many are not necessary. Paul often
refers to these three graces. Eph. i. 15, 18 ; Phil. i. 9, 10; Col.
i. 4, 5, 22, note ; 1 f hess. i. 3 ; v. 8 ; 2 Thcss. i. 3, 4 ; Tit. i. 1,
2 ; Heb. vi. 10, etc. Sometimes he mentions both faith and

1 An emphatic addition augmenting the force. — Append.

308 1 CORINTHIANS XIV. 1-5.

love, sometimes faith [by itself] denoting by synecdoche the
whole of Christianity, 1 Thess. iii. 6, 5. In a wicked man we
find infidelity, hatred, despair. — raura, these) Heb. Dn, i.e. are,
viz. greater than prophecies, etc. — /tsifyv, greater) the greatest,
of these, of the three. He not only prefers love to prophecy,
but even to such things as excel prophecy. Love is of more
advantage to our neighbour, than faith and hope by themselves :
comp. greater, xiv. 5. And God is not called faith or hope
absolutely, whereas He is called love.

CHAPTER XIV.

1. A/WJCET-S, follow after) This word implies more than
emulously desire, here, and in ver. 12, 39, xii. 31. — pa'
rather) in preference to tongues. Paul here does not now any
longer speak expressly of knowledge^ for it, in respect of the
other gifts, coincides with prophecy, ver. 6.

2. Tw ©EW, to God) alone, who understands all tongues. —
dxou£/, hears) i.e. understands. — vvivpari, in spirit) ver. 14. —
/jwffrfipia, mysteries) which others may rather admire, than learn.
The article is not added.

3. O/xodof^v, edification) Two principal species are added to
this genus ; •7rapdx'kriGt$, exhortation, takes away sluggishness ;
<7rapa/jw8ia, consolation takes away sadness.

4. 'Ea'jTbv, himself) understanding the meaning of what the
tongue speaks. — IxxX^cv'av, the church) the whole congregation.

5. TXuiffsaig, with tongues) The Corinthians chiefly cultivated
this gift ; and Paul does not consider them as doing wrong,
but he reduces it to order : see ver. 12. — /U/'£WK, greater) more
useful, ver. 6. — Siep^nvsUi) Bia elegantly expresses the position of
the interpreter between him, who speaks in an unknown tongue,
and the hearer. If the very same person, who speaks in an
unknown tongue, also acts as interpreter, then the very same
person in a manner comes in between himself and the hearer ;
according to the different point of view in which he is regarded.

1 CORINTHIANS XIV. 6-11. 309

— TI Jxx/.?j<r/a, the Church) seeking [ver. 12] edification ; may
receive it in consonance with this [viz. with seeking],

6. "H EV a<roxa/.-j-\J/£/, 73 ev yvuau, q sv KpopyTsiq,, ?j tv biba.yjp, either
in revelation, or in knowledge, or in prophecy, or in doctrine)
Here are four kinds of prophecy broadly so called ; the two
former refer to the person himself, who rejoices in the gift ; the
two latter at the same time show more of a leaning towards the
hearers.1 On the difference of prophecy (which corresponds to
revelation) and of knowledge (with which doctrine agrees) see
xii. 8, 10 : and on the whole subject, below at ver. 26, etc.
Prophecy has relation to particular points, formerly not well
understood, to mysteries to be known finally [and only] by
revelation. Doctrine and knowledge are brought from the com
mon storehouse of believers, and refer to things obvious in the
matter of salvation.

7. Au>.6s — xiddpa, a pipe — a harp) Two of the chief musical
instruments ; not only the pipe, which is, as it were, animated
by the breath of the piper, but also the harp. — ro?s <p06yyoig, in
the sounds) The ablative case comp. by, ver. 9. — <*%>$ y^ua^snTai,
hoio shall it be knoivri) how shall pipe be distinguished from pipe,
and harp from harp ? There is one and then another sound of
one and the same instrument, when it is directed to different
things.

8. Tap, for) This serves the purpose of a gradation ; for the
higher confirms the lower step. — adjjXov, uncertain) One sound
of a single trumpet summons soldiers to one class of duties,
another sound to another class of duties.

9. *T/i£/j, you) who have life [opp. to things without life];
comp. ver. 7. — bia, by) i.e. then, when you speak in an un
known tongue.

10. ToffaZra, tl r \jyoi) ti TV^OI (the Latin, verbi gratia, for
example ; comp. xv. 37) makes roeaiJra have the force of a cer
tain number. If men could ever have counted the number of
voices, Paul would have set down the number here. — ovStv
upuvov, none without signification) each one of them has its own
power [meaning, ver. 11], fovapiv.

11. Bdpfiapos, a barbarian) See Acts xxviii. 2, Note.

1 What Ernesti approves in Moldenhauer evidently agrees with these
views.— Bibl. Theol., T. viii., p. 678.— E. B.

310 1 CORINTHIANS XIV. 12-16.

12. Uviv/toiruv, of spirits) \of spiritual gifts]. Plural as ver.
32, xii. 10. As there is one sea, and many seas, so there is one
spirit, and many spirits ; one trumpet gives many sounds. —
<rpos rr,v OIXO&O/AIIV, to edification) that the Church may be as much
as possible edified.

13. IIpofftuxsffQu) let him pray ; and he will do this with such
fruit and effect, that the interpretation shall be added to the
unknown tongue ; see the following verse. It is implied that
this will be obtained by prayers.

14. To cmu/ia pens, o de voDj pov, my spirit — but my understand
ing) The spirit is a faculty of the soul, when it becomes the
passive object of the Holy Spirit's delightful operations ; but vouc,
the understanding, is a faculty of soul, when it goes abroad, and
acts with our neighbour :* as also when it attends to objects
placed beyond itself, to other things and persons, although its
reasonings may however be concealed, axoxpvpos 'koyieiMog (Ammo-
nius) ; comp. ver. 20, note. So understanding, ver. 19 ; cmu/a-a,
the inmost shrine of the understanding, roD vo6$, Eph. iv. 23 ;
comp. Heb. iv. 12 : vovg from veu, on account of its agitation or
movement :2 comp. Alexand. Aphrodit., 1. 2, iripi -^u^Jjs, f. 144,
ed. Aid. — axapvos, without fruit) It has fruit, but does not
bring it forth. Respecting this word, see Matt. xiii. 22.

15. Hpofft{j%ofj,a,t, I will pray) with the voice ; the first person
singular for the second person plural. — -4/aXw, / will sing) with
the voice, or play on an instrument.

16. 'ECTE/) if that be done with the spirit only. — si/Xoy^s, thou
shalt bless) The most noble kind of prayer. — 6 ava-r'krjpSJv rbv rfaov
TOJ idiuTov, he that filletli the place of the unlearned) This expres
sion is not a mere paraphrase of the word unlearned, but com
prehends all, who, how much soever they may excel in gifts, did
not at least understand the tongue, in which the person was
speaking, any more than an unlearned man ; and therefore Paul
puts him more to shame, whom he here shows to be wrong. It
is a common phrase among the Hebrews, he Jills the place of his
fathers, i.e., he shows himself worthy of his ancestors. — KUS ipi?
rb a/Aqv, how shall he say amen) This was their usual practice even
at that time ; not only the unlearned, but all the hearers spoke,

1 i.e. Trvivpu. is passive, when said of man : vov;, active. — ED.
* Rather from the same root as yvuvxi, and noscere. — ED.

1 CORINTHIANS XIV. 17-22. 811

giving their assent to him icho blessed. And so also, those who
could not speak much adopted the words of others, and declared,
that they with their understanding assented to it. — T/ Xeye/s,
what tliou sayest) Not only ought he to know, that thou hast
said nothing evil, but also what good thou hast spoken.

18. Ev^apigru, I give thanks) Paul uses thanksgiving and
KpodepaTilav,1 anticipatory precaution against the charge of
egotism, when he is to speak his own praises. — fdvruv, more than
you all) more than you individually or even collectively. — vpuv,
than you) Frequently, those, who are less accomplished are more
proud and act with greater insolence.

19. n'evn hoyou;, Jive words) A definite for an indefinite
number ; the two thousandth part of ten thousand : comp. Lev.
xxvi. 8.

20. 'AfoXpo/, brethren) The vocative put at the beginning has
an agreeable force. — ry xax/V ra?s <ppta<) Ammonius makes this
seasonable observation : " coDj is covert reasoning, dcrox/wf 05
Xoyiapbs ; but ppivig implies GOOD thoughts," a/' ATA0AI didvoiai.
Nor does xax/a denote malice [badness], but vice, or whatever is
opposed to virtue. — vr^id^irf, be ye children) vr^td^u, similar to
the forms ax,a«£w, -ruppd^u. — r'tl.tioi, perfect) and therefore deter
mining the true value of every thing according to its use.

21. N&'/X'^, in the law) comprehending also the prophets. — sv
trtpoyhuisaots xa! Iv %iiXt<fiv tripoti) Is. xxviii. 11, LXX. did pavXiff-
/u*ov ^J/ASWV 3/a yXuJ<r<r»;5 erlpa;, irspoyXwrfffo/; ; masculine or neuter.
The paraphrase accommodating the text of Isaiah to this pas
sage of Paul may be as follows : This people do not hear Me,
thouf/h 1 speak to them in the language, to which they have been
accustomed; I will therefore speak to them in other tongues,
namely, of the enemies that are sent against them ; but even then
they will not listen to me, comp. Jer. v. 15. Since God is said
to speak in the tongues of enemies, the parity of reasoning holds
good from them to the gift of tongues. — ou5' oUr«s s/Vaxoiiffovra/
/iou) Is. xxviii. 12, xa/ oux r^^eav dxciuuv, And they would not
hear.

22. E/'s eri/Aftbv) for a sign, by which unbelievers may be
allured and hear [give ear to] the word ; but ou5' o'iiruf, not even

1 See Append.

312 1 CORINTHIANS XIV. 23, 24.

thus do they hear [alluding to Isa. xxviii. 12, see last note]. — ti
have their existence) The accent has the effect of making the word
emphatic. — i) Se -jrpoip yTtia, but prophecy) namely, is for a sign, or
simply is ; comp. vi. 13. — ro?s irignvovaiv, to them that believe)
This must be taken as an instance of the figure Amplificatio ; * in
asmuch as prophecy makes believers of unbelievers ; the speak
ing tongue leaves the unbeliever to himself [still an unbeliever].
The expression of Paul is indefinite. Unbelievers, generally,
when tongues fall upon them, continue to be unbelievers, but
prophecy makes believers of unbelievers, and gives spiritual
nourishment to them, that believe.

23. "ox»j In) ro avrb, the whole into one place) That was a rare
occurrence in so large a city. — si<r&6u<ti ds, and there come in) as
strangers or even from curiosity. — tfturai, unlearned) men who
have some degree of faith, but do not abound in gifts. There
follows by gradation, or unbelievers, who did not so readily come
in, and yet were not debarred. In this verse Paul speaks in the
plural, in the following in the singular. Many bad men, when
together, prevent one another from believing by their bad con
versation ; individuals are more easily gained. — on pa/viff8e, that
ye are mad) For they will not be able to distinguish that earnest
ness from madness ; hence they will speak to your prejudice ;
comp. Acts ii. 13.

24. ndvng, all) one by one, ver. 31. — g/VsXfy, there come in)
We have an example of this at 1 Sam. xix. 20, 21. — aviffrog, one
that believeth not) To this word we refer is convinced, comp.
John xvi. 9. — /'<5/wrjj?, an unlearned person) to this word we refer
is judged : comp. ii. 15. That conviction of unbelief, and that
judgment of unlearned rudeness is accomplished by the power of
this very prophecy, although this be done without application to
individuals. And these are two successive steps ; the third fol
lows, the secrets, etc.

24, 25. 'EXiy^cra/ U-TTO xdvruv, avaKpivtra.1 vvro navruv (xa/ oUrw2)

1 See Append. The taking of the denomination of a thing, not so much
from what it now is, as from what it is about to be. As here, " Prophecy is
a sign to those who thereby are made believers." This seems Bengel's
meaning. — ED.

2 ABD corrected later, Gfg Vulg. omit x.»l oiru. The later Syr. and some
later uncial MSS., support the words with Rec. Text. — ED.

1 CORINTHIANS XIV. 25, 26. 313

rris xotpbiaf avrov Qavfpu ylvirar xai oDrw Ktauv ST! vpcKtuvov
rw 0sw, aTayy£/./.wi< on o 0£o; ovru$ tv vptv iffn) The first
xai o'Jru is spurious ; for the present of the verb y/Wa/ indicates
that this clause, ra xpvtrra — yivtrai, is more closely connected with
the preceding words, where the discourse runs in the present
tense, than with the following, which have the future ^poaxw^ett. —
wb vdvruv, by all) partly speaking, partly assenting.

25. Td xpuvTu rr^ xapdiac auroD, the secrets of his heart) all the
inmost thoughts of the heathen's heart, which has never expe
rienced such feelings, and has now for the first time become
acquainted with itself and makes confession concerning itself:
for the unbeliever is here principally intended. The unlearned
man is added by the way, on account of his case being not alto
gether dissimilar. Any one with the lowest degree of faith be
fore entering an assembly of that kind knew, that God is truly in
believers. — auroD, of him) the unbelieving stranger. — pavtpa. y'm-
rai) are made manifest) Dan. ii. 30 at the end. — o'yVw) so, at last.
— xseuv, falling down) a public declaration on the part of those,
who feel and experience in themselves the power of the word, is
generally made too sparingly in our times. — avrayyt AXwv, declar
ing) spontaneously, clearly, expressly announcing this fact either
in the Church, or even out of it elsewhere : comp. on this word,
Greg. Paneg. § 123 cum Annot. — on, that) comp. Dan. ii. 46, 47.
A most conclusive argument for the truth of religion, from the
operations of God on godly men. — ovrwg, indeed) He will confess,
that you are not mad, but that God is truly in you, and that He
is the true God, who is in you.

26. "Exaarog, every one) The public assembly was at that time
more fruitful, than in the present day, wherein one individual,
whatever may be the state of his mind, must fill up the time
with a sermon. — -\J/aX/Aov tyji) has a psalm, in habit of mind or in
actual fact, either a little before, or only now : comp. ver. 30.
Extemporary hymns were given to them by the Spirit. Indi
viduals had a psalm, wherewith to praise God, or a doctrine to
be imparted to his neighbour; or a tongue, by which they might
speak every one to himself. The word "f/ii, has, repeated, ele
gantly expresses the abundance of the gifts, which had been di
vided. — aToxcc>.t>4//K, revelation) by which God communicates
something to man ; Gal. ii. 2, prophetical revelation, ver. 30, 29.

814 1 CORINTHIANS XIV. 27-32.

interpretation} by which one man may interpret an
unknown tongue to another. — OIKO^O/^V, edification) the best rule.

27. E'i're, If) He now more particularly explains how all
things may be done for edification. — -rig, any man) Merely one
person ought never to have spoken in an unknown tongue ; but
if one did speak, one or two should have followed to vindicate
the abundance of the Spirit. — rps7s} three) may speak. — dvd p'spo;)
by a division of the times or even of the places of speaking.

28. E«K & w ft, but if there be not) Either he himself, who
spoke in an unknown tongue, might have interpreted, ver. 13 ;
or another. — ar/dru, let him be silent) icho speaks in an unknown
tongue. — laur& xui T& 0t&, to himself and to God) ver. 4, 2. —
XaXs/Vw, let him speak) privately.

29. Tlpop r,rai di, but let the prophets) An Antithesis to those icho
speak in an unknown tongue. Prophecy, strictly so called, is
opposed to revelation, ver. 6 ; prophecy, used in a wider sense, (as
well as revelation) is opposed to knowledge : ibid. Again, com
prehending knowledge, it is opposed to tongues, ver. 4.

let them speak) supply dvd pspos, one by one, ver. 27. — o/

the rest) viz., of the prophets. — biaxprnrueav, decide [judge]) even

by word of mouth.

30. Kec&yuyp) while he sits, listening. — 6 vpuros, thejlrst) who
formerly spoke.

31. Ka0' tva, one by one) so that one person may always give
way to another. — ^dvr&g {j,a,vQdvuai, all may learn} by conversing,
inquiring, speaking, listening : all, being prophets. A man
learns by teaching : he learns by speaking, and asking questions,
ver. 34, 35. \J\Iany continue to be foolish and languid in spiritual
things, because they almost never speak about such things. — V. g.]
— vapaxaXuvrcu, may be comforted) Sometimes the speaking of
another produces in us more awakening effect, sometimes our own.

32. Kai) and indeed ; so xai, 2 Cor. v. 15 ; 1 John iii. 4. —
TVEu.uara Kpotprpuv, the spirits of the prophets) The abstract for the
concrete, the prophets, even while they are acted upon (under
the Divine impulse). — vpo^raig, to the prophets) He does not say,
to the spirits of the prophets. — IvordaGtrai, are subject) not that a
prophet would for the sake of another deny or cast away the
truth of his prophecy ; 1 Kings xiii. 17, etc. : for the word of
prophecy is above the prophets, ver. 37 ; but that he should not

1 CORINTFIIANS XIV. 33-37. 315

demand that he alone should be heard, but should do his en
deavour to hear others also, while they are speaking, and should
learn from them, what communications they have received [from
God] in preference to himself: subjection is shown by keeping
silence and learning,1 ver. 34, 35, [1 Tim. ii. 12]. Every act of
teaching involves a degree of absolute authority [authentiam] :
they are subject, he says ; not merely they ought to be subject.
The Spirit of God teaches the prophets this.

33. 'fig, as) This concluding clause is very like that of the next
portion, ver. 36.2

34. A/ ywaTxeg, the woman) Paul uses the same expression,
1 Tim. ii. 11, 12, and yet it was expedient, that this should be
written especially for the Corinthians ; comp. note at xi. 16. —
vpuv ev ra^ lxx>.Tj<r/a/f) in your church assemblies ; when there are
men present, that can speak. — dT/rsrfacrra/) it is committed [per
mitted, Engl. Vers.] — \j-7rora.<satada,i, to be subject) so as to submit
their own will to that of another, Gen. iii. 16. The application
(desire) of the woman is to her husband npl^D, and that too as
to her lord. — xai) also ; comp. ix. 8, note.

35. MadfTv, to learn) by speaking. — diXouffiv, they wish) This is
the figure3 occupatio. -idiou;) their own, rather than others. —
s'Trtpura.Tuaav) let them ask. It was the exclusive privilege of the
men to put questions in the assembly. — ev !xxX»jtf/<f) in the as
sembly either civil or sacred. — Xas.iTv, to speak) either in teaching
or asking.

36. 5?, 15) Latin an — an ? [which is used in the second part of
a disjunctive interrogation] You, Corinthians, (likewise you,
Romans) are neither first nor alone. But women are also else
where silent.

37. npotp qrrig, a prophet) The species ; spiritual, the genus.

1 This is the translation according to the printing of the London Ed., 1855 ;
but according to the Tubingen Ed., 1773, and the Berlin Ed., 1855, which
were afterwards consulted, the translation is as follows : — " But not to de
mand that he alone should be heard, but to endeavour to hear others also,
while they are speaking, and to learn from them what they have received
more than he himself, is the subjection of a man who is silent and is
learning." — T.

2 In both alike there is an appeal to the usage of other churches. — ED.

* See Append. Anticipating a reply or objection which might be made
by a supposed opponent. — T.

316 1 CORINTHIANS XIV. 38-40.-XV. 1, 2.

The former endowed more than the latter with eloquence. — em-
yivu<r/.£Tu, let him perceive [acknowledge']} Paul does not allow the
question now at last to be raised, whether he be writing correctly.
— rot Kvpioi/) of the Lord) Jesus.

38. E/' d'e ng ayvo:?, But if any man be ignorant) So that he has
not the capacity to perceive [acknowledge]. If any one knows
not, he says, or pretends not to know. This is an argument
which wrould have weight with the Corinthians, who were very
desirous of knowledge. — dynoE/Yw, let him be ignorant) which means,
wre cannot cast away all things for the sake of such a man ; let
him keep it to himself. Those, who are thus left to themselves,
repent more readily, than if you were to teach them against
their will.

39. "ntfTs, Therefore) the summing up. — £??XoDr£, emulously
desire) This is more than, forbid not.

40. Evffxwoms, decently) which applies to individuals. —
ra%iv, in order) in turns, [after one another.]

CHAPTER XV.

1. Tvupi^u, I make known [/ declare~\) construed with rivi, what,
ver. 2 : comp. Gal. i. 11. Paul had formerly made known the
gospel to the Corinthians, but he now informs them at greater
length, in what way, according to what method, on what founda
tion, and by what arguments he preached it to them. It had
been formerly doctrine, it now becomes reproof, which severely
stigmatizes ayvusiav, their ignorance, at ver. 34. — rb evayytXicv, the
gospel) concerning Christ, chiefly of His resurrection. A pleasing
appellation, by which he allures the Corinthians, and a concilia
tory preface, by which he holds them as it were in suspense. —
<xapt\a{3tn, ye have received) The preterite. [This receiving in
volves an everlasting obligation. — V. g.] — lor^xarg, ye stand) i.e.
ye have obtained a standing-place, [you have taken your stand.]
It is present, in sense.

2. 2w£e<r0£, ye are saved) The future in sense, ver. 18, 19. — */'

1 CORINTHIANS XV. 3-5. 317

t, if ye keep) If here implies a hope, as is evident from
what follows, unless, etc.

]3. 'Ev xpwroi;, among tJie primary things) The things, which
are of greatest importance, ought to be taught among the first
things. nji£'K"O, the LXX., ev wpuroic, i.e. in old time ; 2 Sam. xx.
18 : but, first, in Deut. xiii. 9, and so here. — vapeXdfiov, I received)
from Christ Himself, what I have spoken is no fiction, 2 Pet. i.
16. — on, that) Paul says that he had declared among the first
points of faith, not only the resurrection of Christ, but also the
resurrection of the dead, which flows from it ; and the Corin
thians believed in these doctrines, before they were baptised in
the name of Christ, who was crucified for them, and so also died
and rose again, i. 13: comp. Heb. vi. 2. — forty, far) a very effec
tive expression, which means, for taking away our sins, Gal. i.
4 ; 1 Pet. ii. 24 ; 1 John iii. 5. So u^rip, Heb. v. 3 ; comp.
Tit. ii. 14; Luke i. 71-74; 2 Cor. v. 15. — apapnuv, sins) on
account of which we had deserved death, ver. 17. — ypafdg, Scrip
tures) Many things are said in Scripture respecting the death of
Christ. Paul puts the testimony of Scripture before the testi
mony of those, who saw the Lord after His resurrection.

4. 'Erapjj, He was buried) Matt. xii. 40. \IIfre the burial of
Christ is more closely connected with His resurrection, than with
His death. Assuredly, about the very moment of His death, the
power of His life incapable of dissolution exerted itself, 1 Pet. iii.
18 ; Matt, xxvii. 52. The grave was to Christ the Lord not the
destined receptacle of corruption, but an apartment fitted for enter
ing into life, Acts ii. 20. — V. g.] — iyriy sprat, was raised again \_rose
again~\) This enlarging on the resurrection of Christ is the more
suitable on this account, that the epistle was written about the
time of the passover ; ch. v. 7, note. We must urge the weight
of the subject of the resuwection, inasmuch as it is one which is
made light of in the present day under various pretexts. — x.ara
rag ypapuf, according to the Scriptures) which could not but be
fulfilled.

5. KJI^O, of Cephas) Luke xxiv. 34. — dufcxa, twelve) Luke
xxiv. 36. It is probable that Matthias was then also present.
Photius in his Amphilochia and others read ev

'' F-lx.il, in vain — a melancholy term, Gal. ii. 2, iii. 4, iv. 11. — Vg.

SD corrected later, Gfg. Vulg. and MSS., alluded to in Augustine,

318 I CORINTHIANS XV. 6-9.

6. "E<T£/ra, after that) advancing to a greater number. — s
vevraxoaiois, more than Jive hundred) A remarkable appearance.
Paul puts himself behind all these. — o'i vXtiom;, the greater part)
About 300 at least ; oi v\eiovg, the majority were providentially
preserved in life so long for the very purpose of bearing testi
mony [as they had obtained an authority akin to that of the
apostles. — V. g.] ; comp. Jos. xxiv. 31. — p'svovffiv, remain) in life.
The opportunity of thoroughly sifting these witnesses remained
unimpaired [undiminished.] Andronicus and Junius may be
presumed to have been of that number, Rom. xvi. 7. — xai, also)
It was not of less importance to bring forward these as witnesses.
They had died in this belief. — i-/,oifj,^r,aav, have fallen asleep) as
those, who are to rise again.

1 7. Haffiv, by all) More seem here to be called Apostles than
the twelve, ver. 5 ; and yet the term is used in a stricter sense
than at Rom. xvi. 7.

8. "Ea^arov de navruv) and last of all, or rather, after them all,
in order to exclude himself. Also after Stephen, Deut. xxxi.
27, 29. — iff^a-rov TOV davdrou ,aoy, x.r.X., after my death. [The
appearances, that afterwards followed are not excluded by this ex
pression, Acts x'xiii. 11. — V. g.] — uswepil r& sxrp<*>/j,uri, as by the
abortion [one born out of due time~\) The LXX., exrpupa, Num.
xii. 12. The article is emphatic. Paul applies to himself alone
this denomination in reference to the circumstances of the ap
pearance, and in reference to the present time of writing. What
sxrpupa, an abortion, is among children, he says, I am among the
apostles ; and by this one word he sinks himself lower than in
any other way. As an abortion is not worthy of the name of
man, so the apostle declares that he is not worthy of the name of
apostle. The metaphor, is drawn from the same idea from which
the term regeneration is used, 1 Pet. i, 3 \_Begotten again — by the
resurrection of Jesus, etc.] ; ti in ue^epsi somewhat softens the
phrase : as if; he shows that this ought not to be pressed too
far. — xa>j.6i, by me also) This word is elegantly placed at the end
of the period.

9. 'EXa^/ffrog) in Latin Paulus, minimus. — oc, who) The Ian

Photius, and Jerome, read e^exot. But AB Orig. 1, 434e read
ED.

1 leixufiu. James) the Less. — V. g.

1 CORINTHIANS XV. 10-18. 319

guage increases in strength. — sdiu~a, I persecuted) Believers
even after repentance take guilt to themselves for the evil, which
they have once perpetrated.

10. Xdpiri, by grace) alone.— o g ///./, what I am) i.e. an apostle,
who saw Christ. — oi> xtvy, not vain) Paul proves the authority of
the gospel and of his testimony to it by its effects. — U-JTUV, than
they) This word is referred to ver. 7. — KUVTUV, all) individually. —
eiiv sfiot, with me) The particle with is suitable because he says,
/ laboured : comp. Mark xvi. 20.

11. Ktpvaffopev, we preach) all the apostles with one mouth. —
fKiffrivgart, ye believed) Faith once received lays the foundation
for subsequent faith : and its first firmness not only obliges
[binds] those wavering, but also often retains them.

12. Ei) if [since], an affirmative particle. — c&}$, how) The con
nection between the resurrection of Christ from the dead and
the resurrection of the dead was extremely manifest to Paul.
Those, indeed, who held a resurrection in general as a thing
impossible, could not believe even in the resurrection of
Christ. — rm;) some, no doubt, of the Gentiles, Acts xvii. 32.

13. E/ 8s, but if) He now begins a retrospect, and enume
rates all that he alleged at 3—11.

14. KEVOK — zivri, vain — vain) contrary to what you yourselves
have acknowledged, ver. 11. — wr,, without reality, differs from
{Aurala, vain, ver. 17, without use.

15. Vi-jdopdprvpfs, false witnesses) It is not lawful to declare
concerning God what is not so ; although it may seem to give
glory to Him. False witnesses are, for instance, traders, who,
for the sake of their gain, give fictitious accounts of earth
quakes, inundations, and other great calamities, which have
happened in distant countries, and lead souls otherwise not too
credulous to thoughts and conversations concerning divine judg
ments, good in the proposition (thesis), but erroneous in the
supposition (hypothesis) on which the proposition rests.

17. 'A/iapr/a/j, in your sins), even those of blind heathenism ;
ver. 34, [deprived of the hope of life eternal. — V. g.]

18. ' AvuXovro, perished) they were, they are not. Paul speaks
conditionally : the heathen denying the resurrection might, if
that supposition were true, regard the dead just the same as if
they had never been. Nor was there here any necessity for

320 1 CORINTHIANS XV. 19-22.

Paul distinctly to express, what it is fur a man to be in
his sins.

19. E/', if) The statement of those topics which are discussed
at ver. 20, etc., precedes this verse and ver. 18 : and in this
verse, there is a statement of those topics, which are treated of
at ver. 29-34. — sv, in) lv, as far as concerns, i.e. if our hope in
Christ revolves so as to be fixed wholly within the bounds of
this present life, only, f^dvov. — £w»j, life} Scripture does not readily
call this life, life ; oftener, it calls it aiuva, the age : here it is
spoken of after the manner of men, as Luke xvi. 25. — ^X-r/xoVe;
taptv, we have hoped) we have believed with joyful anticipation of
the future. — fr.eiivortpoi, more miserable) the comparative degree
is here in its strict sense : for if it had the force of the superla
tive, the article would have been put before it : We are more
miserable than all men : the rest, viz. all other men, are not
buoyed up with false hope, and freely enjoy the present life ;
we, if the dead rise not, are foolishly buoyed up with false hope,
and through denying ourselves and renouncing the world, we
lose the certain enjoyment of the present life, and are doubly
miserable. Even now Christians are happy, but not in the
things, by which the happiness of other men is maintained ; and,
if we take away the hope of another life, our present spiritual
joy is diminished. Believers have immediate joy in God and
therefore they are happy ; but if there be no resurrection that
joy is greatly weakened. This is the second weighty considera
tion ; the first is, that the happiness of Christians is not placed
in worldly things. By both of these weighty considerations,
happiness from the hope of the resurrection is confirmed.

20. Now', now) Paul declares, that his preaching is not in
vain, that their faith is not worthless, that their sins are taken
away, that the dead in Christ are not annihilated, that the hope
of Christians does not terminate with this life. — a^ap^rj, the
first fruit) viz. ovffa, or uv being. The mention of the first
fruits admirably agrees with the time of the passover, at which,
as we have observed above, this epistle was written ; nay more,
with the very day of Christ's resurrection, which was likewise
the day after the Sabbath, Lev. xxiii. 10, 11.

21. Ka/) also. Itttin y*?, for since, has here its apodosis.

22. riam? axodviffxovffiv, all die) he says, die, not in the prete-

1 CORINTHIANS XV. 23. 321

rite, as for example, Rom. v. 17, 21, but in the present, in order
that in the antithesis he may the more plainly speak of the
resurrection, as even still future. And he says, all. Those who
are in the highest degree wicked die in Adam ; but Paul is here
speaking of the godly, of whom the first fruits, cc-rap;^, is Christ,
and as these all die in Adam, so also shall they all be made
alive in Christ. Scripture everywhere deals with believers, and
treats primarily of their resurrection, 1 Thess. iv. 13, 14 : and
only incidentally of the resurrection of the ungodly. — sv r$ XpiarZ,
in Christ) These are the emphatic words in this clause. The
resurrection of Christ being once established, the quickening of
all is also established. — ^wroiridrisovrai, they shall be made alive)
lie had said ; they die, not, they are put to death ; whereas now,
not, they shall revive ; but they shall be made alive, i.e. imply
ing that it is not by their own power.

23. "Exaffro: — a-7ra.p~/rt — 'extira) Iii this verse we must thrice
supply sari or tie}. In ver. 24 is must likewise be supplied. —
ru-ypciTi) in order divinely constituted, rap's, however, is the
abstract ; ray^a, the concrete. The conjugate, b^sra^tv, occurs
in ver. 27. — d-rap^, first fruits) The force of this word com
prehends the force of the word d,p%r) beginning, to which the end
corresponds as its opposite. — IKIITO, — Jra) "Ex-tiro, is more dis
junctive; f/Va more copulative, ver. 5, 6, 7. "E'-rura, afterwards,
Latin, posterius, the comparative being opposed to primum,
' first,' ver. 46 ; of which first the force is contained in first
fruits, in this passage : s't'ra, afterwards^ is used in a more
absolute sense. The disjunctive power of the tVe/ra, and the
copulative power of the tiro, is clear in ver 5, 6, 7. For the
twelve are joined with Cephas by I'/TO, • The five hundred are
disjoined [from the Twelve and Cephas] and James from these;
but the Apostles are coupled to the last named person by lira..
Therefore those, who are introduced by t-rtira, are put in between,
as it were, by parenthesis. But here ver. 23 the matter seems
to be ambiguous. If we make a twofold division, we may either
insert Christ and those who are Christ's into the one member of
the division, and rb riXof, the end, into the other ; or we may
put Christ alone [by Himself] as the principal person, and join
to the other side those who are Christ's, and afterwards r& rtXos
the end. By the former method, Christians are the appendage

VOL. III. X

322 1 CORINTHIANS XV. 24.

of their head ; by the latter Christ everywhere retains His pre
rogative, and all the rest of persons and things are heaped to
gether in one mass. By the former method, a comma is put in
the text after ^pig-rbg,1 by the latter also a colon ; and so eJra, re
tains a more absolute sense, and yet its copulative power more than
the 'ivtira. Paul describes the whole process of the resurrection,
with those things that shall follow it, and therefore he renders
the resurrection itself the more credible. For this resurrection
is necessarily required to produce this result, that God may be
all in all. — 01 rov xpiarov, those who are Christ's) A pleasant
variety of cases, Polyptoton, Xpiffrb;, Xp/oroC/. Christians are, so
to speak, an appendage to rJjg avap^g, the first fruits. The
ungodly shall rise at the same time ; but they are not reckoned
in this blessed number. — sv rri Kapovaiq, at His coming) then it
shall be the order of Christians [their turn in the successive
order of the resurrection]. They shall not rise one after another
[but all believers at once] at that time. Paul does not call it
the judgment, because he is speaking of and to believers.

24. E/Va, afterwards) after the resurrection of those who are
Christ's ; for He, as King, will consummate the judgment be
tween the resurrection and the end. — rb reXoi) The end, viz.,
of the whole resurrection. This is the correlative to the first
fruits. In this end all orders [referring to " every man in his
own order"] will obtain their completion [consummated develop
ment] : 1 Pet. iv. 7 ; Rom. vi. 22. This noun contains the
force of the verbs, delivered up [ver. 24] and destroyed [ver. 26].
See how great mysteries the apostle draws from the prophetic
syllables 1JJ and 73, Ps. ex. 1, viii. 6. Gr. «;#>/?, until, and
vdvra, all things. Therefore even the words of Scripture are
inspired by God, 6t6vvsuffra. For all Scripture words rest upon
the same principles as these [The same reasoning is applicable
to all Scripture word*]. — orav — orav) when : — namely, when.
The former is explained by the latter ; and the first part of the
following verse is to be referred to the former ; the second part,
to the latter. So soon as the Son shall have delivered up the
kingdom to the Father, the Father will destroy all authority ;

1 This is the punctuation of Lachmann and Tischendorf. The former,
however, puts a comma between ri'ho; and Sretv : the latter does not. — ED.

1 CORINTHIANS XV. 24. 323

and the deliverance of the kingdom into His hands takes place,
that all authority may be swept away. — <rapad>jj rr,v (3a.ffrt.fiav,
shall have delivered up the kingdom) The Father will not then
begin to reign without the Son ; nor will the Son cease then to
reign without the Father ; for the divine kingdom both of the
Father and of the Son is from eternity and will be to eternity.
But the apostle is here speaking of the mediatorial kingdom of
the Son, which will be delivered up, and of the immediate [i.e.,
without mediation] kingdom of the Father, to which then it will
give place. In the meantime, the Son manages the affairs,
which the Father has put into His hands, for and by His own
people, for the elect, by the instrumentality of angels also, and
in the presence of the Father and against His enemies, so long
as even an effort of these last continues. The Son will deliver
up the kingdom to the Father, inasmuch as the Father gave it
to the Son, John xiii. 3. The Father does not cease to reign,
though He has appointed the Son to be king ; nor does the Son
cease to reign, when He delivers up the kingdom to the Father;
and by the very circumstance, that it is said, not that it is to be
abolished, but to be delivered up to the Father, it is signified, that
it itself also is of infinite majesty. But the glory before the
foundation of the world will remain, after the kingdom has been
delivered up : John xvii. 5 ; Heb. i. 8 : and He will not cease
to be king according to His human nature, Luke i. 33. 1 If the
citizens of the New Jerusalem shall reign for ever and ever,
Rev. xxii. 5 ; how much more will God and Christ reign 1 — r&
&s-f> y.al ira.rpi, to God even the Father} God is here regarded in
a twofold point of view. He is considered, both as God and as
the Father in respect to Christ, John xx. 17 ; even in His state
of exaltation, Rev. iii. 12, 21 : and in respect to believers, Col.
iii. 17. He is considered as God, towards [in relation to] His
enemies. Karap'/r/a^ [shall have put down] shall have abolished)
viz., God even the Father, of whom it is also said (until) He put
(3Jj, ver. 25) and He has subjected [u^ra^iv, ver. 27]. In a
similar manner, the subject is changed to a different one [from
God to Christ] in the third person, ver. 25 and 29 [the baptized

1 S. R. D. Moldenhauer on tins passage refers to it the passage in Luke ;
conip. Dan. vii. 14. He very often agrees with Bengel : for example, ver. 3'2,
49, etc.— E. B.

324 1 CORINTHIANS XV. 25, 26.

for the dead — the dead — they, i.e., the former]. — va
xaffav e^ovsiav xal 5iva//,;i>, all rule and all authority and power)
Rule and authority are also said of the powers of men, Tit. iii. 1
[principalities and powers] : but often er of those of angels, Col.
i. 16 : and that too in the concrete, to denote their very essence
[substances] : here however they are in the abstract, as fSaai-
Xs/av, concerning the kingdom of the Son: for the essences of
angels will not be destroyed. 'Ap^ denotes ride; subordinate
to this are s^ovaia, authority, magistracy, arid 5tW,a/g, an army,
forces. — s^ovffia, and dvvafus are more closely connected as is seen
by the fact that they have the one epithet, all, in common [The
one iraffav qualifies both efyvaictv and dvvafj,iv ; though apyjiv has a
separate vaeav]. Here not only rule, authority, forces of
enemies, are signified, ver. 25, such as is death, ver. 26 ; but the
all intimates that the rule, authority, etc., even of good angels
shall cease. For when the king lays down His arms, after His
enemies have been subdued, the soldiers are discharged, and the
word xarapytTv, to put down, is not an inapplicable term even to
these latter : xiii. 8 ; 2 Cor. iii. 7.

25. Af/; He must) for it has been foretold. — a-jrov, He) Christ. —
(3affi\evsiv, reign) mi, reign Thou in the midst of Thy enemies,
Ps. ex. 2. — a-yj'S ou av, until) There ivill be no further need of
the mediatorial reign. — 05j, lie hath put) viz. the Father. — vdvrag,
all) Paul brings in this, to prepare for a transition to what fol
lows. — rous lyjpoijg, enemies) bodily and spiritual, supply His,
from that expression, His feet, to wit, the /Sow's : but it is now
elegantly elliptical ; since Christ has long ago destroyed these
enemies, in so far as they were the enemies of Christ ; He will
destroy them [their destruction is still future~\, in so far as they
are our enemies. The remaining part of His victory bears the
same relation to His triumph already achieved, as any frontier
or corner does to the whole extent of any human monarchy
which has been subdued.

26. "Eff^arog, the last) A pregnant announcement. Death is
an enemy ; is an enemy, who is destroyed ; is the enemy, who
is destroyed last of all ; last moreover, that is, after Satan,
Heb. ii. 14 ; and after sin, ver. 56. For they acquired their
strength in the same order ; and Satan brought in sin, sin pro
duced death. Those enemies have been destroyed ; therefore

1 CORINTHIANS XV. 27. 325

also death is destroyed. It may be said, Does not the same prin
ciple hold good as to all the enemies alike ? for in so far as all
the others have been destroyed, death has been also destroyed,
2 Tim. i. 10, therefore inasmuch as death remains, the other
enemies still remain, and therefore death is not destroyed last.
Ans. Christ, in so far as He formerly engaged with His enemies,
first overcame Satan by His death ; next sin, in His death ;
lastly death, in His resurrection ; and in the same order, in
which He destroys His enemies, He delivers believers from
their power. Again, it may be said, hoio is death destroyed last,
if the resurrection of the dead precedes the destruction of ALL
RULE ? " Ans. The resurrection is immediately followed by the
judgment, with which the destruction of all rule is connected ;
and the destruction of death and hell immediately succeeds this.
The order of destruction is described, Rev. xix. 20, xx. 10, 14.
Moreover the expression ought to be taken in a reduplicative
sense. The enemies will be destroyed, as enemies. For even
after all this, Satan will still be Satan, hell will still be hell, the
goats will still be accursed. They will indeed be first destroyed,
before death, the last enemy ; not that they may altogether
cease to be, as death shall ; not that they may cease to be what
they are called, namely Satan, hell, accursed ; but that they
may be no longer enemies, resisting, and able to oppose, for
they will be completely subdued, rendered powerless, taken cap
tive, visited with punishment, put under the feet of our Lord.
The destruction of ALL RULE ought not to be reckoned as the
destruction [i.e. annihilation] of enemies ; moreover the destruc
tion of the power of our enemies according to Rev. xix. 20 is
accomplished even before the destruction of death, which the
destruction of ALL authority and of ALL rule straightway follo\vs.
The good angels are also then to obtain exemption from service.
— £%t)pof, enemy) Death, an enemy ; therefore it was not at first
natural to man. Those, who denied the resurrection, also denied
the immortality of the soul. The defence of the former in
cludes the defence of the latter. — •/.a.rapytTrai, is destroyed) The
present for the future. — 6 ddvarog, death) Hell is also included in
the mention of death, so far as it is to be destroyed, ver. 55.

27. Udvra, yap, for all things) not even excepting death. The
Psalm [viii.] might seem by this syllable, 73, all things, merely

326 1 CORINTHIAN'S XV. 28.

to indicate animals and stars, which it expressly names ; but the
apostle teaches us, that it has a much more extended applica
tion. Good things are made subject to Him in a most joyous
condition ; bad tilings in a most sorrowful one : for these latter
are destroyed, and are made His footstool. — vvera^tv, subjected )
viz. God even the Father ; comp. at i/Tora/Jjv, Eph. i. 22 ; Phil,
iii. 21 ; Heb. ii. 8 ; 1 Pet. iii. 22. He will subject all things, in
His own time ; He has already subjected them, because He hath
said it. — t/cro rot); cro'Saj ai/roD) not only enemies, but also all other
things are put under His feet, Eph. i. 22. This phrase is a
synecdoche ; all things are made subject to Him : and those
things, which oppose themselves to Him, and do not wish to be
subject, are altogether thrust down under His feet, as a footstool.
There is a clear distinction between the expressions being put
under His feet and being given into His hands. The former how
ever need not be understood in so harsh a sense as the expres
sion might seem to imply : otherwise, there would be no room
for the exception of Him, icho subjected them. — £/V??, saitli) viz.
the prophet, Heb. ii. 6. — dfaov, manifest) For the Father is not
subject to the Son ; but (&, ver. 28) the Son is subject to the
Father. The apostle with great power and wisdom points out
the sum [the main issue] of all things, from the Psalm.

28. 'rcoray/j, shall be subjected) so that they shall remain for
ever in subjection. — rort) then finally. Previously, it is always
necessary to contend with enemies. — xai, also) — aurog, He him
self) spontaneously, so that it denotes the infinite excellence of the
Son ; and besides, as we often find, it signifies something volun
tary ; for the Son subordinates Himself to the Father ; the
Father glorifies the Son. The name, " God even the Father,"
and " the Son," is more glorious than the title ( King.' This
latter name will be absorbed by the former, as it had previously
been derived from the former. — 6 6/^5, the Sori) Christ, according
to both natures, even including the divine ; and this we may
learn, not so much from the circumstance that He is here called
the Son ; comp. note on Mark xiii. 32, as that He is expressly
considered in relation to the Father. Nor, however, is the Son
here spoken of, in so far as the Father and the Son are one,
which unity of essence is here presupposed ; but in respect of
the dispensation committed to Him, inasmuch as the Father

1 CORINTHIANS XV. 28. 327

has rendered all things subordinate to Him. — i/TOT-ayjjffsra/, shall
be made subordinate) for this word is both more proper and more
becoming than shall be subjected. The word is one very well
adapted for denoting things most widely different. For the
subordination of the Son to the Father is manifestly one thing,
of the creatures to God is another. The Son shall be made
subordinate to the Father in such a way as He had not formerly
been ; for in the mediatorial kingdom, the brightness of the
Son had been in a manner separated from the Father ; but
subsequently the Son shall be made quite subordinate to the
Father ; and that subordination of the Son will be entirely
voluntary, an event desired by the Son Himself and glorious to
Him ; for He will not be subordinate as a servant, Heb. i. 14 ;
comp. the foregoing verses ; but as a Son. [So also in human
affairs there is not only the subordination of subjects, but also of
sons, Luc. ii. 51 ; Hob. xii. 9. — V. g.] — u-roTay^gn-ai is therefore
in the middle, not in the passive voice. My goodness, says lie,
Ps. xvi. 2, is not independent of THEE, O Jehovah [Engl. Vers.,
extendeth not to Theel\ Hesshusius remarks, The subjection and
obedience of the Son towards the Father, do not take away the
equality of the power, nor produce diversity in the essence. The
Son in all eternity, acknowledges with the deepest reverence that
He was begotten from eternity by the Father ; He also acknow
ledges that He has received the spiritual kingdom from the Father,
and has been constituted Lord of the whole world by the same.
He will show to the whole creation His most holy reverence, sub
jection, and Jilial love, so that all honour may be rendered to the
eternal Father. But herein there is no derogation to the divine
honour of the Son ; since the Father Himself wills that all men
should honour the Son, as they honour the Father. John v.,
Exam. p. 10. — 7wx jj 6 ©so; -ran-a ;v xaai, that God may be all in
all) Here something new is signified, but which is at the same
time the consummation of all that has gone before, and ever
lasting. All things (and therefore all men) without any inter
ruption, without any creature to invade His prerogative, or any
enemy to disturb, will be made subordinate to the Son, and the
Son to the Father. All things will say : God is all to me. This
is r'tXos, this is the end and consummation. Further than this,
not even the apostle can go. As in Christ, there is neither

328 1 CORINTHIANS XV. 29.

Greek nor Jew, circumcision nor uncircumcision, barbarian,
Scythian, bond nor free, but Christ is all and in all, Col. iii. 11.
So then there will be neither Greek nor Jew, etc., nor princi
pality [rule : ver. 24], power, etc., but God will be all in all.
God is esteemed as nothing in the world by ungodly men, Ps.
x. 4, xiv. 1 : and with the saints many things prevent Him
from being alone all to them ; but then He will be all in all.

29. 'lL-7rti ri vroiridovffiv ot /3aTr/£&/.A£K>/ uirip ruiv vsxp uv ; si 6'Awj
vixpoi QVX syeipovrai, ri xai fSairrifyvrai uvlp avruv ; ri xat q/A£?$ xtv-
dwe-jofLiv -Traffav upav ;) We shall first say something on the point
ing of this verse.1 Many rightly connect, and have long been
in the habit of connecting this clause, «/' 6'Aws vixpoi oi/x syeipovrai,
with what follows ; for the particle lore/ alone exhausts the force
of the same clause in the first part of the verse. E/ begins the
sentence, as in ver. 32, it does so twice ; and often in ver. 12,
and those that follow. Hence the pronoun avruv is to be re
ferred to vtxpoi* Furthermore, of the baptism for (over) the
dead, the variety of interpretations is so great, that he who
would collect, I shall not say, those different opinions, but a
catalogue of the different opinions, would have to write a dis
sertation. At that time, as yet, there were neither martyrdoms
nor baptisms over sepulchres, etc., especially at Corinth ; but
baptism over sepulchres, and baptism for the advantage of the
dead came into use from a wrong interpretation of this very
passage ; as fire was used among the Egyptians and Abyssinians
in the case of the baptized, from Matt. iii. 11. Often, when
the true interpretation is nearer and easier than we think, we
fetch it from a distance. We must mark — I. The paraphrase :
Otherwise what ivill they do who are baptized for (super) the dead ?
If the dead rise not at all, why are they also baptized for the dead?
and wliy also are we in danger every hour ? II. The sense of

1 Lachm. and Tischend. punctuate as Bengel. Rec. Text puts the ques
tion not after vexpuv, but after eynpovra.1 ; thus connecting this clause with
what precedes, instead of with what follows. — Eu.

2 The Germ. Ver. repeats the noun TUV vixpav, instead of the pronoun at
the end of the verse, and differs from the margin of both editions. — E. B.

Avruv is the reading of ABD corrected later, Gfg Vulg. Memph., later
Syr. Origen. Tuv vixpav of Rec. Text is only found in later Uncial MSS. and
Syr. Version alone, of the oldest versions. — Eu.

1 CORINTHIANS XV. 20. 320

the phrase, fSa'm'fyffdai imp ruv vixpuv, to be baptized for (over)
the dead. For they are baptized for (over) the dead [super
mortuis], who receive baptism and profess Christianity at that
time, when they have death set before their eyes, who are likely
every moment to be added to the general mass of the dead, either
on account of the decrepitude of age, or disease, or pestilence,
or by martyrdom ; in fact, those who, without almost any enjoy
ment of this life, are going down to the dead, and are constantly,
as it were, hanging over the dead ; they who might say ^ D'-Op,
the graves are ready for me, Job xvii. 1. III. The first part of
the verse is of a milder character ; but the last part which
begins with if after all, has also an epitasis [an emphatic ad
dition. Append.] expressed in its own protasis by after all, and
in the apodosis by the even [«•/ xaf] : and these two particles
correspond to each other ; and the same apodosis has an
anaphora [the repetition of the same words in the beginnings of
sections], joining its two parts by why even. IV. We must
mark the connection of the subject under discussion. "With
the argument respecting the resurrection of Christ, from which
our resurrection is derived, Paul connects the statement of two
absurdities (indeed there are more than two, but the preceding
absurdities are repeated, though they have been already suf
ficiently refuted by former reasonings) which would arise, if
there be no resurrection of the dead, if Christ have not risen :
and in the meantime, having disentangled the argument con
cerning Christ, ver. 20—28, he refutes those two absurdities by
a discussion of somewhat greater length, which draws the sinews
of its strength from the argument concerning Christ. The
latter absurdity (for this has its relation to the argument more
evident) regarding the misery of Christians in this life, he set
fbrtli at ver. 19, and now discusses at ver. 29 in the middle, and
in the following verses ; if after all : and in like manner he
stated the former concerning the ( perishing' of the Christians
that are dead, at ver. 18, and now discusses, or repeats, or
explains it in the first part of ver. 29. V. The force of the
apostle's argument, which in itself is both most clear and most
urgent. VI. The propriety of the several words consistent
with themselves, a) What shall they do ? is future, in respect
of eternal salvation, i.e., such persons being baptized, will be

330 1 CORINTHIANS XV. 29.

disappointed, their efforts will be vain, if the dead sleep the
eternal sleep. (3) The term baptism continues to be used in its
ordinary meaning ; and indeed in this epistle Paul has made
more mention of baptism than in any other, ch. i. 13—17, x. 2,
xii. 13. 7) The preposition \j*ir\f with the genitive might be
thus also taken in various senses ; of the object simply, as the
Latins use super, with respect to, about, so far as it concerns ;
with this meaning, that they may put the dead before them with
out consideration of the resurrection ; or the words may be used
of paying as it were a price, viz., that they should account the
dead as nonentities ; or of obtaining as the price for their trouble,
viz., that they should be gathered to the dead for ever : but we
maintain the propriety with which vntp denotes nearness, hanging
over [such propinquity as that one hangs immediately over]
anything, whence Theocritus speaks of aapodeXov rbv uirzp ya$, the
asphodel (king's spear) that grows on the ground, Idyl. 26.
Lexicographers give more examples, especially from Thucydides.
So they are baptized over [immediately upon] the dead, who
will be gathered to the dead immediately after baptism : and
then over the dead is said here, as if it were said over the sepulchre,
as Luke xxiv. 5, with [Engl. Vers., among] the dead, i.e., in the
sepulchre. Nor is it incredible, that baptism was often ad
ministered at funerals. 5) The term dead is used in its ordinary
sense of the dead generally, as the article also requires, taken
in as wide a sense as the resurrection, t) The adverb SXug,
after all, is used by a Corinthian who is supposed to be led on
by Paul, and who had rather peevishly opposed the resurrection,
not reflecting on the loss of the advantages even in this life,
which result in baptism : and si oXwg is employed in the same
way as smidrj oXus in Chrysost. homil. 5, c. Anomoeos : Not
withstanding, though man differs little from an angel, since there
is nevertheless [after all] some difference (J-re/^ 6'Xw? sari n pzaov),
we know not accurately what angels are. £) Kai is not redundant,
but strengthens the force of the present tense, [SaKrlfyvrai, what
do they do who are baptized ? in antithesis to the future, ri
Koi?iffovffi, what shall they do ? Comp. x.ai, 2 Cor. i. 14, xi. 12 ;
Phil. iii. 7, 8, iv. 10. Paul in fact places those who are bap
tized for the dead, as it were at the point of death, and shows
that no reward awaits them either for the future, if they denied

1 CORINTHIANS XV. 30, 31. 331

the resurrection, or for the past. Paul seems to confute those
who denied both the resurrection of the body and the immor
tality of the soul. The vindication of the former is a sufficient
and more than sufficient vindication of the latter. This is
an example of the a-jyxa.r 'ajBaais, condescension of Scripture, which,
out of regard to the weak and simple, does not enter into that
subtle controversy, but lays hold of the subject at that part of
it, which is easier to be proved, and yet also carries along with
it the proof of the more difficult part. ?j) The two clauses be
ginning with rl admirably cohere : with a gradation from those
who could only for a little enjoy this life [i.e., those baptized at
the point of death] to (us) those who could enjoy it longer, if
they had not had their hope fixed in Christ. — wxpoi, dead)
Throughout this whole chapter, in the question, whether [dead
men rise at all], Paul speaks of dead men, vtxpols, without the
article ; afterwards, when this question has been cleared out of
the way, in the question how, ver. 35, etc., he uses the article ;
but ruv in this verse has the meaning of the relative [ruv *expuv,
those who are dead already spoken of, ver. 12, 13, 16].

30. 'H/xj?;, we) apostles, iv. 9.

31. 'ATodxjjtfxw, I die) Not only by reason of the danger which
was always set before him, 2 Cor. i. 8, 9, xi. 23, but also by a
continual dying itself [mortification.] This agrees with the
whole discourse. — nj r^ iyzsrl^av xauj£»j<r/Kj r,v s^u sv Xpiar>jj 'lr,eo\j
rip Kupltfj rtfj.Zjv, by your glorying, which I have in Christ Jesus our
Lord) In swearing or making an asseveration, if a human being
is appealed to, then that person is used, which is preferred as
more worthy, and therefore sometimes the third, Gen. xlii. 15,
16. — vri rqv \iyitittv $>apau, by the health of Pharaoh ; sometimes
the first, 2 Sam. iii. 35. — rddf <roirt<jai poi o %tbc xai Ta.de ^poa6n\
God do so to me and more also : comp. ibid. ver. 9., but generally
the second, 1 Sam. i. 26, £»j ^ 4^;^ ffov, may thy soul live : ibid,
iii. 17, rddt <xoir,ffai ffoi 6 Stbz xa! rdde -rpoadiiri, God do SO to thee,
and more also. So Paul here appeals to the very enjoyable con
dition of the Corinthians, even as to spiritual life, in opposition

1 The vocative «3cX doi reckoned among the better readings in the margin
of both Ed., and received by the Germ. Ver.. is here thrown out. — E. B.

Lachm. reads «3f>i?o/, with AB ^7ulg. But Tisch. omits it with I) (A)
G/g Origen. — En.

332 1 CORINTHIANS XV. 32.

to his own death, which he bore for [in order to give them] their
glorying [rejoicing, Engl.] comp. iv. 8 ; 2 Cor. iv. 12, 15 ; Phil.
i. 26 ; Eph. iii. 13 ; and therefore he brings it forward to stir
up the Corinthians themselves. They did not attend to this,
who Avrote qpzripav for v{j,tr'ipav.1 The first person indeed follows,
%v e^u, but in the singular number ; and r,v is to be referred not
to Iftiripav xav^aiv, but to xav^giv ; for so relatives are some
times wont to be used, Gal. i. 6, 7 ; Eph. ii. 11 ; where that
ichich is called circumcision is concrete, and there is added, how
ever, in the flesh made by hands, which can only agree with the
abstract, 1 Tim. vi. 20, 21 ; 2 Tim. i. 5. Paul shows that it is
not without good cause that he dies daily, but that he is a par
taker of the glorying of the Corinthians, 2 Cor. iv. 14.

32. E/' Kara SndfWTW ifaiptQft&jffltit ev'JLpeffy, ri pot TO opsXos ; £/'
tixpoi ovx, sytlpovrou, pdyu/Atv xai fiufUty a'jpiov yap dKodvriffxofAev, if
after the manner of men, I have fought with wild beasts at Ephe-
sus, what advantageth it to me ? if the dead rise not, let us eat and
drink, for to-morrow we die) This clause, if the dead rise not, is
now for a long time properly connected with the words that
follow ; for in the foregoing, the formula, after the manner of men,
is equivalent to it in force : that is, if, after human fashion, for
a human consideration, with the mere hope of the present life,
not in the hope of a resurrection to be expected on Divine
authority,! have fought with beasts at Ephesus,etc. — itqpitft&xflfa
I * 'EP'SSU, I have fought with wild beasts at Ephesus) This one con
test Paul expressly mentions, not only because it was a very
great one, but also, because it was very recent. He was still at
Ephesus ; xvi. 8 : and there, before this epistle was written, he
had been exposed to extraordinary danger, which seems to be
the same occasion as that described, Acts xix. 29, 30 ; 2 Cor. i.
8 ; wherefore he calls it a fight with wild beasts, in which his life
was in jeopardy ; comp. iv. 9 : as Heraclitus of Ephesus had
been in the habit of applying the term wild beasts, Sqpia, to the
Ephesians four hundred years before : comp. Tit. i. 12 concern
ing the Cretans and Epimenides. — (pdyw^w — avodvfiffxofMv, let us
eat — we die) So the LXX., Isa. xxii. 13, that is, let us use the
good things of the body and of the present life. This is a

1 ' Y peri pav is the reading BD (A) Gfg Vulg. 'HptTtpxy is the reading
of A, Orig. 2,7 10a — ED.

1 CORINTHIANS XV. 33, 34. 333

Mimesis or the imitation of a supposed opponent's wicked manner
of speaking.

33. MJ? vXavasSt) in the Middle voice. — ipdtipouffiv) they corrupt.
Its conjugate corruption, is found at ver. 42. He uses the well-
known sentence of Menander in a sublimer sense, and opposes
it to the Epicurean creed, ver. 32 ; presently after, at ver. 34,
he was about to apply a more weighty stimulant. [The multi
tude of wicked sayings and vicious proverbs in human life is indeed
very great, by which a vast number repel things however sacred and
salutary and endeavour to defend their own wantonness and hypo
crisy. Scoffs of that kind were also common among the Israelites,
Ez. xi. 3, 15, xii. 22, xviii. 2. — V. g.] — #0»j, manners) Good
manners [principles] are those, with which a man passes from
things that are fading to things that are eternal. — ^pr,STa) good
or even easy, light [pliant dispositions] : see Scap. on this word,
col. 1820. Comp. Rom. xvi. 18. — xaxat, evil) opposed to faith,
hope, love. On the other hand, good communication [conversa
tions] as for instance concerning the resurrection, puts an end
to gluttony and depravity of manners.

34. 'Exvjj\j/a«) An exclamation full of apostolic majesty : shake
off lethargy or surfeiting, ver. 32, so the LXX., exv^art 01 ptOvovTtz,
Awake, ye drunkards, Joel i. 5. He uses milder language, watch
ye, in the conclusion, xvi. 13. — dixdtu;, to righteousness) that
righteousness, which is derived from the true knowledge of God.
The antithesis is, sinning in this ver., and corrupt manners, ver.
33. — KO.I w a./j.apT(ivsrt) The Imperative after an imperative has
the force of a future (John vii. 37, note) and ye shall not sin,
either by an error of the understanding, or by evil communica
tions [conversation] or by corrupt manners. Those, who place
sin in the will alone, and not in the understanding, are in error,
and therefore commit sin. Arguments calculated to rouse are
added to those used as proofs, as Gal. iv. 12, note : for Scripture
instructs the whole man. — ayvustav, ignorance) ayvucia. is both
ignorance, 1 Pet. ii. 15, and forgetfulness, 3 Mace. v. 24 : xa.ro,
<vav ayvuaia -/.txparr^svog. To have ignorance, [To labour under
ignorance] is a more significant phrase than to be ignorant,1 and

1 The former implies an habitual state of ignorance under which they
labour. To be ignorant, may be but temporary, and restricted to one point.
—En.

334 1 CORINTHIANS XV 3,% 30.

includes in it the antithesis to knowledge, which in other respects
was so agreeable to the Corinthians. — • ©eov, of God) and there
fore also of the power and works of God, Matt. xxii. 29. — nvtg,
some) This word softens the reproof. — evrpovw, shame) The
Corinthians claimed for themselves great knowledge. Ignorance
and drowsiness are a disgrace, and from these they must awake.
— v/j,Tv, to you) who are either ignorant, or have among you those
that are ignorant. It is however at the same time the dative
of advantage. — s.'eyu, I speak) boldly. He speaks more se
verely than at the beginning, when treating of another sub
ject, iv. 14.

35. Tt$) some one, who dares deny the fact itself, because he
is ignorant of the manner, in which it is accomplished, inasmuch
as death has been so great a destruction, and it is asserted that
the resurrection will be so glorious. — di, but then) An Epitasis
[Emphatic addition.] — tp^ovrai, do they come ?) The living are
said to remain, ver. vi. The dead to have gone away, dceX^oms ;
Chrys. de Sacerd., p. 494 : and to return, Ps. xc. 3 ; Eccl. xii.
7. But when they revive, they come ; and they are said rather
to come, than to return, on account of their complete newness [of
their resurrection state and body] : see the verses following ;
comp. Acts i. 11, note. Paul, writing to the Corinthians who
had doubts as to the question, whether [there is a future resur
rection at all], so treats of the question how [it is to be], as to
express the identity of the falling [dying] and the rising body
somewhat more faintly, as it were, and more sparingly than he is
wont to do on other occasions.

36. "Afpov, Thou fool) The apostle wonders, that any one could
have any difficulty on this subject, he considered it as a thing so
certain. This also appertains to the shame [which their ignorance
of God reflected on them], ver. 34. To that man inquiring about
the way [how are the dead raised ?] of the resurrection, and the
quality of the bodies rising [with what body do they come ?] he
answers first by a similitude, 36—42, at the middle ; then, with
out a similitude, ver. 42, etc. In the similitude, the protasis and
apodosis admirably correspond to each other : and the question
is concerning the way of the resurrection in the protasis, ver 36 ;
in the apodosis, ver. 42, it is sown, etc. : then concerning the
quality of the bodies, in the protasis, ver. 37—41 : in the apodosis,

1 CORINTHIANS XV. 37-41. 335

ver. 43. — ffu) thou thyself, silly fellow. — avflpeis, soicest) in the
field. A copious allegory follows. — ou Pwcwro/g/ra/, is not quickened)
to a new sprout. — tav pr, «Tot)avr;, unless it die) Paul completely
retorts the objection [converts the very objection into an argu
ment] : death does not prevent quickening, but goes before it, as
the prelude and prognostication, as sowing precedes the harvest.

37. Ou TO aufia. TO -/(vrjeo/^ivov, not the body that shall be) viz., the
body that is beautiful, and no longer bare grain.

38. ' O Si 0£o;, but God) Not thou, O man ; not the grain itself.

— aura/, to it) to the grain. — rids^as, He hath willed) The preterite
in respect of creation, Gen. i. 1 1 : or at least because willing is
before giving, — !xa<rrw, to every one) not only to the seed of fruits,
but also to that of animals. A gradation to the following verse.

— /diov, its oicn) suitable to the species, peculiar to the individual,
produced from the substance of the seed. This peculiarity is
further explained in the following verse.

39. Ou naffa, all not) This is a universal negative. Every kind
of flesh is different from the others. Paul shows, that terrestrial
bodies differ from terrestrial, and celestial from celestial, ver. 41 :
but in such a way as to make each of these refer to the further
illustration of the difference of the body from its seed, and of
celestial bodies from those that are terrestrial ; for in the apodosis
he lays down nothing respecting the degrees of glory, but leaves
it as it were in an enigma to be considered by wise men, while
he accounts it sufficient to have openly asserted the glory of the
resurrection bodies. — aX>.?j avdpuvuv, one kind of flesli of men) He
elegantly omits the word flesh, when he places the flesh of brutes
in opposition to that of man. xrr,vr) here is applied to all quadru
peds ; for fishes and birds are opposed to them. — i%6vuv, ofjishes)
Therefore those, who eat fishes, eat flesh, and that too the more
sumptuously, as it is a delicate variety.

40. 'E-roufawa, CELESTIAL bodies) The sun, moon, stars. —
ixr/eia, terrestrial bodies) vegetables, animals. — Iripa de, but is one)
Concerning the glory of terrestrial bodies, comp. Matt. vi. 28,
29 ; 1 Pet. i. 24.

41. 'AffTyp yap, for one star) For intensive. Not only have
the stars a glory differing from that of the sun and moon,
but also, what is more to the point, one star often surpasses
another star in brightness. There is no star, no glorious

336 1 CORINTHIANS XV. 42—45.

body that has not some decided point of difference from
another.

42. oiirw, thus) This word relates to the protasis already begun
at ver. 36. — gfefperai, is sown) a very delightful word instead of
burial. — Iv <p dopa, in corruption) The condition not only of the
dead body but of the mortal body is denoted.

43. 'Ev arifj^ia, in dishonour) in nakedness, ver. 37, to which is
opposed glory, which is as it were a garment put on, ver. 53, 49.
— tsKtiptrau sv affSevsiq, is sown in weakness. The figure is con
tinued ; but in the reality itself, a transition is made, that simili
tude being now finished, to a new part of the answer, of which
this is the proposition [the statement -to be elucidated] : There
is a natural and there is a spiritual body. The expressions,
in power, ver. 43, and a spiritual body, ver. 44, are akin to
one another, Luke i. 17 : just as incorruption and glory, ver.
42, 43.

44. Tir^/xoi/, animal [natural] body) which, consisting of flesh
and blood, ver. 50, is wholly moulded [given form and fashion to]
by the animal soul. — KvivpariKov, spiritual) which is wholly moulded
by the spirit. — xai) and so consequently.

45. Ttypa.<7rrai, it is written) Gen. ii. 7, LXX., eyevsro o avfyuiros
e!$ •vptip^v ^uffav, man became a living soul. Paul adds other
things in accordance with the nature of the contraries [the things
antithetical to the former.] — vpZirog) that is, the FIRST ; for the
last is in antithesis to it ; but in ver. 47, vrpuro$ means the former
of the two ; for it is in antithesis to faurepog, the second : and each
is there considered, as a model of the rest. 6 tV^aroj, the last, in
like manner as 6 8svrspo$, the second, points to Christ, not to the
whole human race in its perfect consummation. — 'Add/*) A
proper name here ; but it is presently after repeated by antono-
masia.1 — -^w^^Ufe — soul) Hence -^u^ixbv living, animal, [natural]
ver. 44. — 6 le-/o.rf>g, the last) Job xix. 25. fontf, the same as he
who is called ^>JO, as is evident there from the parallelism of the
double predicate. Christ is last ; the day of Christ is the last
day, John vi. 39. [Christ is a Spirit, 2 Cor. iii. 17. — V. g.J —

oDv, quickening) He not only lives, but also makes alive.

1 Append. The substitution of a proper name for a common name, or vice
versa.

1 CORINTHIANS XV. 46-49. 337

46. Ou irpurov,) not the first. — rb <rvevfj,a.Tixbv, the spiritual) body.
This verse refers to ver. 44, ver. 45, making as it were a paren
thesis, to which ver. 47 afterwards corresponds. — tvriira, after
ward) This should be carefully noticed by those, who so dispute
about the origin of evil, as if all things should have been not
only good at the beginning, as they were, but also such as they
will be at their consummation.

47. *O KpuTOZ civdpuvos, ix. yrt$, yj>'ixo$' o dt-Jrfpoc, o Ki^/o; f j- oupavoij,
the first man is of the earth, earthy ; the second man is the Lord
from heaven) We have here an exact antithesis. The first man,
ex. y?js,viz. £v, since he is of the earth, is ^o/>,k, earthy, affected in the
same way as a heap of earth fooDj) yjjrn, accumulated, and then
scattered : the reason of this is, because he is sprung from the
earth. This is the protasis ; the apodosis follows, in which it
would not have been appropriate to say, the second man, from
[of] heaven, heavenly ; for man owes to the earth his obligations
for this, that he is earthy ; but the Lord does not owe His glory
to heaven, inasmuch as it was He Himself who made heaven
what it is, and by descending from heaven, presented Himself to
us as the Lord. Therefore the order of the words is now
changed, the Lord, from heaven \_Lord coming before from heaven ;
whereas earthy, the antithesis to Lord, comes after of earth].
The word Lord signifies the same thing in the concrete, as glory
does in the abstract (Germ. Iferr, Herrlichkeit, Lord, Lordship),
whence it is properly opposed to earthy, ver. 43 ; Phil. iii. 20,
etc. : and from this glory is derived the incorruptibility of Christ's
flesh, Acts ii. 24, 31. In this way the received reading is de
fended, and the various readings, although ancient, which are
mentioned in the Apparatus, are withdrawn.1

49. Kal xadug, and even as) From the former state Paul infers
the latter. — epopiga.fj.tv, we have borne \jcorn~\) as a garment. — rrtv
slxova, the image) This not only denotes the resemblance, but also
the dependence. — <popeau/j,sv xai ryv ejxova rov iKoupu.i>!ou, let us bear
\ivear~] also the image of the heavenly) Tertullian says : Let tts
bear; not we shall bear, preceptively, not promissively. Nay,

1 BCD corr. later, G Vulg. g (these last three add ovpatno;)fom\t o Ki>pto;.
Rec. Text retains the words, with A (according to Tisch., but Lachin. quotes
A against the words), Marcion (according to Tertullian) both Syr. Versions.
Origen, 2,559rf supports them. But in 4,302cf he rejects them. — ED.

VOL. III. Y

338 1 CORINTHIANS XV. 50, 51.

let us bear, and yet in the way of promise.1 The sub
junctive renders the expression modal and conciliatory, by which
Paul (comp. ver. 53, must) expresses the divine appointment and
faith assenting to it. Comp. the subjunctive James iv. 13, 15,
Kopivffu>/j,£8a, x.r.X. Later copies have made it, popeao/Aiv ; and
there is the same variety in the copies of Origen against Celsus,
as Sam. Battier observes in Biblioth. Brem., Class vi., p. 102,
etc., who approves of the reading <popt<tu/*tv out of Maximus, vipi

50. 2«f>| Kai af/ia, flesh and blood) An abstract phrase, \inean-
ing man, as far as the circulation of the blood quickens his flesh. —
V. g.] as <p8opa, corruption. The one is applied to those, who
live in the world, the other to the dead. Both of these must
become altogether different from what they have been previously.
The spirit extracted from the dregs of wine does not so much
differ from them, as the glorified man from the mortal man. —
fiacihtiav ©soD, the kingdom of God) which is altogether spiritual,
and in no respect merely animal [natural]. A great change
must intervene, until man is made fit for that kingdom. — ou dvv-
UVTUI, cannot) This is a Syllepsis2 of number, for it denotes the
multitude of those, who are flesh and blood. — ovds — xX?j pot/opt?,
nor — obtains l>y inheritance) It is not said, cannot receive by in
heritance. Flesh and blood are farther distant [from the inherit
ance], than corruption itself; and it is evident from its very
nature, that corruption cannot obtain this inheritance, although
it is certainly the way to incorruptibility, ver. 36. The meaning
of the present may be gathered from ver. 52 at the beginning.

51. 'T/A/V, you) Do not suppose, that you know all things. —
"htyu, I say) prophetically : xiii. 2 : 1 Thess. iv. 15. — <7rdvns ptv
o\j xoi/Aridi>]<f6/j,tt)a, cram; fit aA>.ay»j<r&',a£0a, we shall not all sleep, but
we shall all be changed) The Latins read with general consent ;
" Omnes quidem resurgemus, sed non omnes immutabimur,"

1 Tisch. reads (popiaofttv with B (judging from silence) both Syr. Versions.
But Lachm. as Beng., qofaupfv with ACD(A)G/<7 Vulg. Orig. l,59l£c,
2,26b, Iren. Cypr. Hilar.— ED.

2 See App. The sing, subject had gone before. But the plural was
mentally intended. — ED.

3 So D(A) corrected later, df Hilary 91,315, and Latin MSS. in Jerome
l,810c, read •jra.v-ng oivxaTrivo/ufQa, ou v»vrt; Be otKhu.y/iciofAt&a,. — ED.

1 CORINTHIANS XV. ">1. 339

We shall indeed all rise, but we shall not all be changed, and Ter-
tullian and Rufinus and others besides follow this reading.
And yet the Latin translator does not seem to have read the
Greek different from our Greek copies, but to have expressed
the sense, as he indeed understood it, rather than the words.
For this is his common practice in this epistle, as when xii. 10
and 28, he translated yXufftuv, words, and on the other hand
xiv. 10 f uvuv, tongues, he seems therefore to have translated ou
xoifj,rjdr,e6/^ida, as if it had been ou /&tvov/j,t]/ xoi[ir}6svrt(, that is, ice
shall rise again. Hence it followed, that he presently after sup
plied not, for the sake of the antithesis, as he had suppressed not,
chap. ix. 6 : and here also Tertullian follows his footsteps.
Moreover from the Latin the word avaftiuao'ttv has been fabri
cated in the T ^eles. and dvaorr^o/j-sda (a word which Paul does not
use in this whole chapter) is a correction by the first interpolator
of the Clar. MS. Some of the Greeks have -ram? piv ow Koiprr
6r)<r6/J,t&a, cc/.X' o-i crai^e; a/./.ayvaoptda. ; whence from fj,sv oil, fiev obv
was easily produced. Indeed in this verse the apostle wished to
deny nothing whatever concerning the change, but to affirm it, and
to bring forward the mystery. The reading of the text remains,
which is not unknown even to the Latin copies, quoted by
Jerome from Didymus.1 Moreover each of the two clauses is
universal. All indeed, namely we, from whom the dead are
presently after contradistinguished, shall not sleep ; but all, even
we the same persons, shall be changed ; the subject of each of the
two enunciations is the same : comp. T«? oux, taken universally,
xvi. 12 ; Rom. ix. 33 ; Eph. v. 5 ; Rev. xxii. 3 ; Acts xi. 8.
The expression does not so much refer to the very persons, who
were theii alive, and were waiting for the consummation of the
world, but to those, who are to be then alive in their place, ver.
52 at the end, 1 Thess. iv. 15, note. — d/./.ay^ff^a^a, we shall be

1 Tisch. reads •Ka.vn ; ov x.oip.ri0rl<r6ttii)ix., VOCVTI; os dh'hct'/riaop.tdot, with B (from
its silence), some Greek MSS. mentioned in Jerome l,7!)4c, 810c, also
MSS. of Acacius and Didymus in Jerome l,795e, 7996, both Syr. and Memuli.
Versions, Orig. 1,589/, and quoted in Jerome l,804c. Lachm. reads Tnivn;
[ptv~\ Koiftrrfwofifdct, ov Tretitn; Se aXXjt'/yiuo^i^, with CG^, Orig. 2,552fa,
also Greek MSS. mentioned in Jerome l,794c, 810c, also Didymus men
tioned in Jerome l,795d, and in 1,7986, Acacius, bishop of Csesarea, who
mentions it as the reading of very many MSS. A reads t>i -retv-ri;- pin
(it triiyrtg fc «AA«y. — ED.

340 1 CORINTHIANS XV. 52-55.

changed) While the soul remains in the body, the body from
being animal [natural] will become spiritual.

52. 'EK ar6,uw, in a moment) Lest it should be considered
hyperbolical, he adds a more popular phrase, in the twinkling of
an eye. An extraordinary work of divine omnipotence ! Who
then can doubt, but that man even at death may be suddenly
freed from sin ? — aa.l.xiyyi, at the trumpet) The full description of
the trumpets is reserved for the Apocalypse ; yet some things
may be gathered from Matt. xxiv. 31 ; 1 Thess. iv. 16, concern
ing the last trumpet ; and this epithet is expressed here, as one
that takes for granted the trumpets, that have preceded it; either
because the Spirit has inspired Paul with an allusion, which an
ticipates the Apocalypse, or because Scripture long before
teaches, that some trumpets, though not definitely enumerated,
are before the last. Is. xxvii. 13 ; Jer. li. 27 ; Zech. ix. 14 ;
Heb. xii. 19 ; 2 Esdr. v. 4: or especially in relation to the
trumpet at the ascension, Ps. xlvii. 6, comp. Acts i. 11 : for one
may be called the last, where two only are referred to, ver. 45 ; not
to say, where there is only one [sounding of a trumpet], without
another following, Rev. x. 7. — aaXviffn yap) for the Lord [Engl.
V. the trumpet] shall sound by His archangel, 1 Thess. iv. 16.
The trumpet was formerly used on feast days for the purpose of
assembling the people. — xai) and immediately. — apdaproi, incor
ruptible) Strictly speaking, one would think, that they should
have been called immortal ; for incorruptibility will be put on
by means of the change, ver. 53 ; but incorruptibility includes
immortality.

53. ToDro,) this itself our present corruptible state. — atpQapclav,
incorruptibility) by that transformation.

54. "Orav ds — ddavaeiav, but when — immortality) The frequent
repetition of these wrords is very delightful. — TOTS, then) not be
fore. The Scripture is sure, therefore the resurrection is sure.
— xartTo^Tj 6 Qdvaros tig vTxog, death is swallowed up in victory)
Is. XXV. 8, LXX. — xar£T/£v 6 6a.va.ro/; /tf^vtfag, it was swallowed up
at one instantaneous draught : comp. Rev. xxi. 4. — e/s vTxos,
Heb nvj^, which the LXX. not here but elsewhere often translate
£/5 vtxog, unto or in victory.

55. IIoD o'ou, ddvctTS, rb xivrpov, TOL/ sov, afty, rb v?xog;) Hos. xiii.
14, LXX. — ToD i] dixy (V'IKT) Gtu, ddvare; TOU TO xevrpov ffov, ydy ; Heb.'

1 CORINTHIANS XV. 56.

-pop ^n« mo "pan <n«, i.e., Wi«r« are f/n/ plagues, 0 death ?
where, 0 grave, is thy destruction? — See by all means, Olearii
diss. inaug. on Redemption from hell. In this hymn of victory,
where signifies that death and hell were formerly very formid
able : now circumstances are changed. &dva.ros, death, and
tpdris, hell [the unseen world beneath], are frequently used pro
miscuously ; but yet they differ, for the one can never be sub
stituted for the other : Hell is in fact opposed to heaven ; death,
to life, and death precedes ; hell is more profound ; death receives
the bodies without the souls, hell receives the souls, even without
the bodies, not only of the wicked, but also of the godly, and that,
before the death of Christ, Gen. xxxvii. 35 ; Luke xvi. 23.
Therefore they are mentioned in connection with each other ;
and it is said in gradation, death and hell: comp. Rev. xx. 13, 14,
vi. 8, i. 17 : and in these passages it is evident, that the word
grave cannot be substituted for hell. Furthermore, because the
discussion here turns upon the resurrection of the body, there
fore hell is only once named, death often, even in the following
verse. — rt> XSVTPOV, the sting) having a [plague-causing or] pestilen
tial [Heb. "Where are thy plagues ?"] poison. Paul transposes
the victory and the sting ; which is more agreeable not only to
the gradation of the Hebrew synomyms, but also makes a more
convenient transition to the following verse, where sting and
strength are kindred terms. A stimulus or goad is a larger
xsvrpov ; comp. Acts xxvi. 14 ; a sting or prick [aculeus] is a less
xivrpov; sometimes they may be used promiscuously, when we
overlook the quantity [i.e., a quantity of less aculei is tantamount
to a stimulus or stimuli] ; we may even kick against the pricks in
thorns. — ady, 0 hell, [grave, Engl. V.]) It does not here denote
the place of eternal punishment, but the receptacle of souls, which
are again to be united with their bodies at the resurrection.
There is nothing here said now any longer of the devil ; comp.
Heb. ii. 14 : because the victory is snatched out of his hands,
earlier than out of those of death, ver. 26. — rfxog) LXX. dixr) or
vixn : Paul sweetly repeats v/xoj ; comp. the preceding verse.
The rarity of the word is well suited to a song of victory.

56. 'H apapria, sin) If there were no sin, there could be no
death ; comp. Hos. xiii. 12. Against tins prick no one could have
kicked by his own strength ; no one could have sung that song

342 1 CORINTHIANS XV. 57, 58.

of triumph, where, etc. The particle but indicates this fact. —
6 Yo/iof, the law) threatening death for sin ; without the law sin
is not perceived ; under the law sin has dominion ; Rom.
vi. 14.

57. T& ds ©EW xdpic, but thanks be to God} It had not been of
our accomplishment [in our power to effect]. — ds, but) Although
both the law and sin, and death and hell, opposed us, yet we
have overcome. This is the sentiment ; but the mode or %6o$,
[expression of feeling] is added, thanks be to God. — r& 5/Som,1
who gives) the present, to suit the state of believers.2 — rb v/xoj, the
victory} a repetition, suitable to the triumph : death and hell had
aimed at the victory. — X^/croD, Christ) in the faith of whom, we
[being dead], dying to the law, have obtained life, ver. 3 and fol
lowing verses.

58.3 ' AyaKriro}, beloved} The true consideration of the things, the
last of all, kindles his love towards the brethren. — tdpaToi, [stead
fast] stable) do not ye yourselves turn aside from the faith of the
resurrection. — d^asrax/^T-o/, immoveable) be not led away by others,
rer. 12. So Col. i. 23. — iv r& epytft rov Kupiov, in the work of the
Lord} Christ, Phil. ii. 30. It is called generally, the work which
is carried on for the sake of the Lord. Its more particular defi
nition depends on the circumstances of each particular text. —
fidoreg, knowing} He is now sure of the assent of the Corinthians.
— ovx 'ian xevi>st is not vain} i.e., is most profitable. They were
trying to make it in vain, who denied the resurrection. Paul
mildly refutes these men even in the conclusion [as well as be
fore].

1 A/3oVr/ is read by ABCG#. But D (A)/Vulg. 3oW/.— ED.

2 Nevertheless both the margin of the 2d Ed. and the Germ. Ver., prefer
the reading SOVT/, and therefore the past tense. — E. B.

3 "flare, therefore) A grave error had to be refuted in this passage : and
yet he does not neglect to subjoin the exhortation. — V. g.

1 CORINTHIANS XVI. 1, 2. 343

CHAPTER XVI.

1. Aoy/a?, collection) A plain [not figurative] term well adapted
to the commencement of this subject, ver. 2 : it is called a bless
ing,1 2 Gor. ix. 5. — E/'J ro\jg aylouc, for the saints) He would rather
call them the saints than the poor ; and he does so both because
this appellation is suited to the importance of the object and
fitted for obtaining it. — bit-ra^a, I have given order) by apostolic
authority, which was familiar to the Galatians. — raXan'ag, of
Galatia) He proposes the Galatians as an example to the Cor
inthians, the Corinthians to the Macedonians, the Corinthians
and Macedonians to the Romans : 2 Cor. ix. 2 ; Rom. xv. 26.
There is great force in examples.

2. Kara /j,iav, on the first day) The Lord's day even already at
that time was peculiarly observed. On the Sabbath the Jews
and Christians met together ; next day the latter engaged in
the duties peculiar to themselves. The Sabbath is used by
Synecdoche [see Append.] for the week ; usually the form of ex
pression is 37 fj^ia ffa(3i3a.Tuv, the one, i.e., the first day of the iceek ;
but here the article is not used, in order that xara may retain
its distributive meaning. The advice is easily put in practice.
When men give once for all, not so much is given. If [when]
a man every Lord's day has laid by something, more has been
collected, than one would have given at once. — ixaffToc, every
one) even those not very rich. — -rap' taur<Z, by himself) apart, that
it may appear, what he himself lays by ; whether others lay by
more sparingly or more liberally than he does. The Corinthians
had not yet a common treasury in the Church. — ri6fru, let him
lay by) at the public meeting. — Dr^avpi^un, in store) plentifully, a
pleasant word, 1 Tim. vi. 19. — tvodZirai, it may be convenient}2
according as one's mind is willing and one's means are easy. It
is a matter of Christian prudence to put in practice, according as

1 *i-Aoy/«, a figurative term for bounty; whereas here the plain term
xoyi'a is used. — ED.

2 So Vulg. " Quod ei placuerit." But Engl. Ver. " As God hath prospered
him."

344 1 CORINTHIANS XVI. 3-7.

your circumstances enable you, what is inculcated at Eccl. ix. 10;

1 Sam. x. 7. — iva w, that not) This is by way of anticipation [oc-
cupatio^jthat they may not think it necessary to have a collection
also at that time, and in like manner there is boldness of speech,
as much as to say, / icill certainly not pass you over. — Srav sXSu,
tvhen I come) It would neither be pleasant for Paul nor for the
Corinthians to do this in his presence. Now, says he, you will
act the more generously ; then, we shall attend to other matters.
— Xoylai, gatherings) collections) This term, a less agreeable one,
advises them not to delay.

3. Ovg av bwi^aarirt) whomsoever, when I am present, you shall
approve, as faithful. — di eKiaroXuv rovrovg ve/A-^u, them will I send
with letters) in your name. The antithesis is, Paul himself) ver. 4 :
comp. Bia, Rom. ii. 27 ; 2 Cor. ii. 4. — T^V %«p/v vpuv, your liber
ality) a gracious term, and therefore frequently employed. —

2 Cor. viii. 4.

4. "A&.IOV, worthy) meet) if it shall be tcorth while for me to carry
it myself. He invites them to be liberal. — xa/x?, that even I) a
just estimate of one's self is not pride, 2 Cor. i. 19. Paul men
tions himself in the first place. — aw spot, with me) so that all
suspicion may be obviated, 2 Cor. viii. 20, 21.

5. 'EXsuffo/Aa/ 6i) but I will come) He had said ver. 2 when I
shall have come. — orav Maxidovlav) In this one passage an error
in a single accent was discovered in the smaller edition, after a
new preface had been written to it ; and we are forced to men
tion this only on the ground, that the affirmation of that preface,
in respect to our edition being correct even to the smallest point,
may be consistent with itself. — bisp-^o^ai, I pass) we have here
the figure Ploce,2 of which the antithesis follows, to pass through,
to abide, ver. 6. Wherefore we must not press the present tense.
He was not yet in Macedonia, but he was thinking of it,
ver. 8.

6. TU^OK, perhaps) He speaks very familiarly. — ol <av, whither
soever) For the sake of modesty he does not express how far he
may be thinking to go, Acts xix. 21.

7. " Apri, now) after so long delay heretofore. — lcb b Kupw$ tiri-

1 See App.

2 See Append. The same word twice used, once in the sense of the word
itself, and again used to express an attribute of it.

I CORINTHIANS XVI. 8-12. 345

rp'tKrJ if the Lord permit) a pious qualification. The destina
tions of the saints have some degree of liberty, which the divine
goodness in various ways both precedes and follows.

8. 'Ev'Ep say, At Ephesus) Paul was at Ephesus: comp. ver. 19,
respecting Asia.

9. &up a, a door) It is the part of a wise man to watch oppor
tunities. — av£wy£, has been opened) at Ephesus. — /x£^a>.»; x.a.1 evtp-
7»ic, great and effectual) lie was about to take advantage of so
great an opportunity for some weeks ; comp. ch. v. 7, note. —
avrixfififvoi, adversaries) whom I must resist. Often good, and,
its contrary, evil, flourish vigorously at one and the same
time.

10. Ae, noiv) An antithesis between Paul himself and his
substitute, Timothy.2 — apo'/3w?, without fear) This will be the
case, if no man shall have despised him. If some despised Paul,
how much more readily would they depise the youthful native
of Lystra. — Kvpiov, of the Lord) Christ. — Ipydfyrai, worketh) It
is right that this work should be performed without fear. This
constitutes the foundation of true respect to the ministers of the
gospel.

11. 'AUTW, him) a young man, Ps. cxix. 141, vsurspo; iyu £/>/
xa.1 ESOTAENI1MEXO2, I am rather young and am DESPISED.
— aoi/.p £x, the brethren) who likewise are looking for him ; or
else, who are likewise to come.

12. lloXXa TCC/; £x,a>.£<ra, / strongly urged [greatly desired~\) Paul
was not afraid of the Corinthians preferring Apollos, who was
present with them, to himself. Apollos, when Paul sent this
epistle, was not present, for he is not mentioned either at ver. 19
or at ch. i. 1. — /m-a T&V d.&tt.puv, with the brethren) ver. 17.
These are different from those at ver. 11. — o-Jx r,v JsXyza, the tcill
was not) An expression as it were impersonal ; where the matter
is considered, as to be or not to be the object of the wish [will],
without expressing, whose will it is ; wherein however the
standard is the will of God ; comp. Matt, xviii. 14. So also

1 The Germ. Ver., after the margin of 2d Ed. has the reading i
The Gnomon in this passage follows the former decision. — E. B.

'f.Tfiroi-^Tft is the reading of ABQ//7 Vulg. ' E^T/T^TTI; is that of D (A) G
so Rec. Text.

Timothy} was the bearer of this epistle. — V. g.

346 1 CORINTHIANS XVI. 13-18.

the Greeks use the verb d'sXu, Acts ii. 12. — orav t\ixa,if>r,e^ when
he shall have convenient time) The convenience indicated is not
carnal convenience, but that which follows the will of God.

13. TpriyoptTTs, watch) The conclusion exhorting chiefly to
faith and love \_This is the sum of all those things, which either

Timothy or Apollos thought should be inculcated on the Corin
thians. — V. g.] — sv 7-Jj iris™, in the faith, ch. xv. 2, 11, 14, 17.

14. 'EI/ a/aTTj, in love) viii. 1, xiii. 1.

15. To/$ ayioig, to the saints) The Dative is governed by diaxo-
\iiav, ministry. To the saints of Israel, for they were the first
fruits of Achaia. — SCIVTOV?, themselves) spontaneously [These were
the very persons, who had come from Corinth to Paul, ver. 17. —
V. g.] The more voluntary the service in difficult circumstances,
the more agreeable and praiseworthy. 2 Cor. viii. 16, 17 ;
Is. vi. 8.

16. Ka/, ye also) in turn. — towrdUwjtifc, ye submit yourselves)
corresponding to tra%av, they addicted themselves. — ewepyovvn,
[that helpeth with] that workeih with) others. — xomuvri, that
laboureth) by themselves.

17. Xalpu, I rejoice) Paul in respect of God, gives thanks, when
he might have said, I rejoice; ch. i. 14, but when he writes to men,
he says, I rejoice or I rejoiced, instead of I give thanks; Phil. iv. 10;
Philem. ver. 7 : comp. Acts x. 33 ; 3 John v. 3. Now again
the deputies of the Corinthians had departed ; and yet he says
in the present tense, / rejoice ; for a pleasant remembrance of
them remained, and the present is supposed to accord with
the time of the reading of the epistle at Corinth. — Srgpaca, of
Stephanas) This person seems to have been the son of that
Stephanas, whose house is mentioned, but not himself at ver. 15.

— uerep^a, [that which was lacking] the deficiency) So far as
you had been awanting to me, and were not yourselves able to
refresh me in my absence.

18. ' Avevauffav, they have refreshed) True brethren, although
inferior, do not come or are present in vain. Such is the re
freshment of the saints. — TO e^bv KvsZpa, my spirit) 2 Cor. vii. 13.

— xai TO vpuv, and yours) in regard to me : 2 Cor. vii. 3. — lieiyi-
vuaxiTt, acknowledge) The Antecedent [acknowledge] for the
Consequent [Give them a kind reception], so i/devai, to know,
1 Thess. v. 12. He who does not do so, is said to be a-

1 CORINTHIANS XVI. 19-24. 347

19. noXXa, much) for especial affection, Acts xviii. 2, 1. —
Axu>.«$ xai rip/Vy./XXa, Aquila and Priscilla) Elsewhere this

woman is mentioned first. In the epistle to the Corinthians, she
is put last ; coinp. xiv. 34. — xar' oJxov, in their house) This couple
afterwards set up a church also in their house at Rome ; Rom.
xvi. 5.

20. 'Ev <pu.rifj.a7i dylu, with a holy kiss) in which all dissensions
might be swallowed up.

21. TTJ spy %eipi, with mine own hand) He therefore dictated
all the rest of the epistle.

22. "Ei rig o-j, if any man not) Paul loves Jesus, do ye also all
love Him. — p/Xe/) loves with the heart : kisses virtually by his
conduct : the corresponding word to <p il.tT is p /X^aar/, with a kiss,
ver. 20 ; for p/Xeft is used in the sense of kissing, Luke xxii. 47 ;
and to kiss is used for to love, Ps. ii. 12. — rw Kuplov, the Lord)
He is to be preferred even before all the brethren, nay even before
Paul and Apollos. — r,ru dvddtfj.a, papdv add, let him be anathema
Maranatha) So far from wishing him health [saluting him], I
would rather bid him be accursed. The words Maranatha add
weight to the anathema ; and this phrase, expressed in an idiom
familiar to the Jews indicates, that he who loves not Jesus will par
take with the Jews, who call Jesus anathema with bitter hatred,
xii. 3, in that curse most righteously falling upon themselves,
for he uses this language to soften the odiousness of the phrase
[by Euphemism] instead of the expression, if any man hate Jesus.
Mapdv add, i.e. the Lord cometh; papdv in Syriac, our Lord, or
simply the Lord. Hesychius says, /j,apamdd, 6 Kvpiog fafav, x.r.X.
As in French monseiyneur is the same as seigneur., Mapdv d6d
seems to have been a frequent symbol [watchword] with Paul,
the meaning of which the Corinthians had either already known,
or now, when they were to be seriously affected by it, might
learn from others.

23. 'H xdpig, grace) This is the salutation set forth at ver. 21:
at ver. 22, the unworthy are excluded ; comp. 2 John v. 10, 11.

24. *H dycecnj fj,ou IMITO. rrdvrw lij.uv it XpiarCj I^ffoD, My love be
icith you all in Christ Jesus) The Apostle embraces in Christ
Jesus with love, which had been divinely kindled, not only those
who had said they were of Paul, but all the Corinthians. In
the Alexandrian copy alone, /zou is omitted ; but this little word

348 1 CORINTHIANS XVI. 24.

evidently agrees with the beginning and end of this epistle.1
There was afterwards added, lypaprj anb <J>;X/Wwf, it was written
from Philippi. But it was written at Ephesus, as ver. 8 proves ;
perhaps, however, it was sent from Philippi, ver. 5, because the
deputies of the Corinthians had accompanied Paul thither. At
least, Aquila and Priscilla, who are spoken of at ver. 19, were
at Ephesus (Acts xviii. 19) ; thence there was a road to Corinth
above Philippi. I do not refuse a more convenient way of re
conciling these two statements ; comp. Ord. Temp., p. 282, lin.
4 and 9, and the end of the page 281.

1 Mov is read in BCD (A) Gfg Vulg. But A omits it.— ED.

ANNOTATIONS

PAUL'S SECOND EPISTLE TO THE CORINTHIANS,

CHAPTER I.

I. ria-jXoc, Paul) While Paul repeats his admonitions, he
shows his apostolic love and eropy^ fatherly affection to the
Corinthians, who had been dutifully [devoutly] affected by the
severity of his former epistle; and for the rest, as he had written
therein about the affairs of the Corinthians, so he now writes
about his own, but with a constant regard to the spiritual benefit
of the Corinthians. But the thread and connection of the whole
epistle is historical; other topics are introduced as digressions.
See the leading points, at ver. 8, 15; ii. 1, 12, 13; vii. 5; viii. 1;
x. 1; xiii. 1, concerning the past, present, and future. Whence
we have this connected view [synopsis] of the epistle. There is
in it —

I. THE INSCRIPTION, ch. i. 1, 2.

II. THE DISCUSSION [handling of his subject]
1 . We were greatly pressed in ASIA :

but God consoled us :

for we act with sincerity of mind ; even in this that I
have not already come to you, who are in propriety
bound to obey me, 3-ii. 11.

350 2 CORINTHIANS I. 3, 4.

2. I hastened from TROAS to Macedonia, which is near you :

keeping pace with the progress of the Gospel, whose
glorious ministry we worthily perform, 12— vii. 1.

3. In MACEDONIA I received joyful tidings of you, 2-16.

4. In this journey I became acquainted with the liberality

of the Macedonians. Wherefore it becomes you to
follow that example, viii. 1— ix*. 15.

5. I am on my way to you, armed with the power of Christ.

Therefore obey, x. 1-xiii. 10.

III. THE CONCLUSION, 11-13.

bc, Timothy, our brother) When Paul writes to
Timothy himself, he calls him son ; when writing of him to the
Corinthians and others, he calls him brother. — T^ ixxXr^iq. TO\J
®ioZ, to the Church of God} This has the force of a synonym
with the word saints, which follows.

3. EiXo/jjroc, blessed) An elegant mode of introduction, and
suited to the apostolic spirit, especially in adversity. — 6 ^a,Tr,p rZ/v
oixripfjuuv xai &ib; vaffqc orapaxX^ffswg, the Father of mercies and
God of all consolation) Mercies are the fountain of consolation:
comp. Rom. xii. 1 : xapaxaXiTv is zusprechen, to console. The
principle of exhortation and consolation is often the same ; con
solation is the proof [the evidence] of mercies. [And Paul makes
mention of mercies and help, before he mentions afflictions. — V. g.]
He exhibits his mercies in the very midst of calamity ; and the
calamity of the saints is neither contrary to the Divine mercy,
nor does it beget suspicion against it in the minds of the saints :
afterwards it even affords consolation; therefore vdsr,s, of all, is
added.

4. Tiaar,' vdffp, in all, in all) He who has experienced one
kind of affliction is peculiarly qualified to console those in the
same circumstances ; he who has experienced all is able to con
sole men under all kinds of affliction, Heb. iv. 15. — 6
tribulation} The antithetic words on the one side are v
adversities [the sufferings], and dX/-vJ//c, distress [straitness] of
mind ; of which the one is implied in the signification of the
other — and on the other side, gurqpia, salvation ; and <7rapu.-/,7.r,ffic,
consolation; of which the one is in like manner implied in the"'

2 CORINTHIANS I. 5, 6. 351

signification of the other. The frequent occurrence of these
words will be greatly relished, but only by the experienced.
[Hoic great need is there of experience ! how ill-qualified a guide
is he, who is without it! — V. g.] Adversity is treated of
from ver. 8 ; consolation from ch. vii. 2, etc. Paul speaks gene
rally of comfort at the beginning ; he, however, refers especially
to that, which he derived from the obedience of the Corinthians.
— auToi) we ourselves.

5. ToS XpiffroZ, tig r^ag- 5/a Xpiffrou, rj.uuv, of Christ towards (in)
us; ours by Christ) The words and their order are sweetly inter
changed. — •s-atJjj/.iara' cafax/.»;<jvc, adversities (sufferings); consol
ation) The former are numerous ; the latter is but one, and yet
exceeds the former. — o'Jnuz, so) There shines forth brightly from
this very epistle, as compared with the former, a greater amount
of consolation to the Corinthians, who had been deeply impressed
with the first epistle, consolation being extremely well suited to
their circumstances, after the distresses which had intervened ;
and so there shines forth brightly in it the newness of the whole
inner man, increasing more and more day by day.

6. E'ITS 8e dx//3<y./,£0a, X.T.X., and, whether ice be afflicted, etc.)
The meaning is this, sire ds 0).//3o',a£<)a (6Xi(36(Jt,fda) -j-r'tp rr,$ Ipuv rrapa-
xX^ffsw; xa; ffurypiaz' fin Kapctxa'wjfAtda, (-za.pax.aXo-jiAtda) wrep xrX,
and ichether we be afflicted (we are afflicted) for your consolation
and salvation; or ichether we be comforted (we are comforted) for
your consolation, which operates in enabling you to endure the
same adversities which we also endure, and our hope for you is
stedfast ; knowing that as you are partakers of the sufferings (ad
versities), so also of the consolation. As in Phil. i. 16, 19, 0X/-4//J
and <su7r,pia. are opposed to each other ; so here dxtyic, the afflic
tion of the ministers of the Gospel, and the consolation and
salvation of the Corinthians, are opposed to each other, in the
same way as the death of the former [the ministers] and the life
of the latter [the Corinthians], iv. 12. Furthermore, as though
consolation and salvation of the Corinthians depend on the afflic
tion of the ministers of the Gospel ; so the consolation of the
Corinthians, and the hope of the ministers in their behalf,
depend on the consolation of the ministers. The participle
knowing depends on the verbs, we are afflicted, and we are com
forted, understood. Thus the members of this period are con-

352 2 CORINTHIANS I. 8, 9.

sistent with one another, of which the various transpositions are
noticed in the Apparatus.1 We shall now explain some of these
words in particular. — t'lrt, whether) sometimes we are more sen
sible of adversities, sometimes of consolation. — U/.AWV, your) The
communion of saints, cultivated in the heart of Paul, Titus, the
Corinthians, and other Churches, is admirably represented in
this epistle, ii. 3, iv. 15, vi. 12, vii. 7, 13, ix. 12. These hearts
were, so to speak, mirrors reflecting the likenesses of each other ;
comp. Phil, ii. 20, 27. — TapaxAjjffawg, consolation) in the soul.

— ffurqpias, salvation) in fact [in reality]. — r^c, evspyovpsviis)
in the Middle voice, iv. 12 ; Rom. vii. 5. — TOJV avruv) the same,
in point of number. The adversities [sufferings] of Paul were
the same as those of the Corinthians, who were in the heart of
Paul : vi. 1 2 ; and the fruit of those sufferings redounded to
their advantage, although they [the sufferings] had prevented
him from coining to Corinth. A mutual participation [in suffer
ings and consolation] is declared. — vaeyjo^v, xal q &<*!$, we suffer,
and the hope) Hope is usually joined with the mention of afflic
tions and patience, ver. 10 ; Rom. v. 3, 4, xv. 4. — /SffSaia, is
stedfast) It obtained stedfastness through adversity.

8. 'Ev ry 'Atria, in Asia) 1 Cor. xv. 32, note. The Corinthians
were not ignorant of that affliction, which had befallen him in
Asia ; but Paul now declares its magnitude and its advantageous
result. \_The ivhole epistle presents a journal of his travels ; but
most excellent precepts are interwoven with the narrative oj them.

— V. g.] — vvrep 8uva,/j,iv) above ordinary strength. — z^axoprfir^ai,
that we despaired) He affirms here, what he denies in another
respect, iv. 8 ; for he is speaking here of human, there of Divine
assistance.

9. 'AXXa, but) i.e. nay; supply, for this reason ive ourselves,
etc. ; that not, etc. — rb &v6xfiftct) Hesychius says, a.^oKpi^a, v.ara.-
xpipa, •4/Jjpci'. avoxplveiv, to pass sentence on one condemned, to
consider him as dead. The antithesis is trusting. Simonius
takes a different view. — aXX' J-r/, but in) illustrating the wonder-

1 BD (A) Gfg Syr. later, place s'ire Tctpce.x.a'hovftidx vvspTq; iipav votpa,x,-
hqirta;; nut auTYipix; after i/vip iipav, and before s/SoVej. AC Vulg. Syr.
Memph. omit xetl aurvptots, (Many MSS. of Vulg. have the et Salute), and
place the rest of the words before rye htpyovftfws. Rec. Text without good
authority, places the words before x.a.1 i; fhirls. — ED.

2 CORINTHIANS I. 10-12. 353

ful nature of faitli in the greatest difficulties, which seem to have
no means of escape. — syelpovn, who raiseth) 1 Cor. xv. He had
written at great length on the resurrection of the dead ; he now
repeatedly touches on the same doctrine, and, taking for granted,
that its truth is admitted by the Corinthians, urges its bearing
upon their practice.

10. Putrai, delivers) The present, in respect of this affliction, i.e.
whilst we are in a state of death, we are delivered. — ^XT/xa^e*)
ice have obtained hope [we have trusted]. — puairai, He icill deliver}
that I may be able to go to you.

11. 'SuvvKovpyovvTuv, you helping witli) uwjpyiiv is from 'ipyov, a
work : 'ipyov, the work of effectual help, belongs to God ; vvoupyifv,
to help subordinately, belongs to the apostles ; ffi/nKroupys/v, to help
subordinately along icith, belongs to the Corinthians. — xai) you
also, not merely others. — lh. TO>.XO)V Kpoaw:rZiv, in many respects
[But Engl. Vers. " By the means of many persons"~]) Kpoffuvov,
face, respect [point of view.] In respect, viz., of the past, present
and future. He has delivered, delivers, will deliver. We do not
translate it, of many persons, for that is included in the words,
dia iroXXwv, by many. — TO sJ$ r,fj.a; ^dpiff/Ao) the assistance, which is
vonc/isafed to us by grace. — dia, croXXa^ sv^apiffrr^r,) thanksgiving
may be given by many, ^ap/0/za and tfyapusria, are correlatives ;
iv. 15. — -j-Tf/5 uftuvf for you) Just now he had said, for us, in re
spect of prayers ; now, he says, for you, in respect of thanks
giving. The fruit redounded to the Corinthians. Nor was it
necessary, after £/; JJ/CA&J, again to say, \ixtp r,ij.uv.3

12. Tap, for) The connection is : We do not seek in vain and
we promise to ourselves the help of God and the prayers of godly
men. — y.a.\j'/j,<sig, glorying [rejoicing]) even in adversity and against

n^ii, that thanksgiving might be poured forth by
prayer). He who enjoys the communion of saints, will never want an
opportunity for prayer ; although he should have nothing remaining in re
lation to himself, for which he should feel any anxiety — [i.e. -the concerns of
his fellow-saints will always afford him ample subject for prayer and praise.]

-v. g.

2 Therefore the reading qpuv, at the end of the verse, is disapproved by
the margin of both Ed., and seems to have slipped inadvertently into the
Germ. Ver.— E. B.

8 All the oldest MSS. and Versions have ypa». Only a few MSS. of
Vrulg. have vobis. — ED.

VOL III. Z

3f>4 2 CORINTHIANS I. 13-17.

our adversaries.! — r^c, ewsio^ffscas ^uv, of our conscience) whatever
others may think of us. — a-rXoYjjr/, in simplicity) aiming at the
one mark in the most direct way. — tfaixpmicf) in sincerity, with
out the admixture of any foreign quality. — oux iv, not in) The an
tithetic terms are, fleshly wisdom, and the grace of God, who
wisely directs His own people, ver. 17, 18. — Iv r<f> xCgfiw) in the
world which is wholly deceitful [as opposed to godly sincerity
and simplicity^ — Kipiffaorspug, more abundantly) ii. 4.

13. "AXXa) other things, contrary. — ypupoptv, ice write) in this
epistle. He appeals to a present thing. — avayivuffxtTe, ye read)
in the former epistle. — % xai, or even) tKiyvwaig is more than
dvayvuffig. — 'iug r'sXovg, even unto the end) of my course, comp. ver.
14, at the end, and 1 Cor. iv. 5 : whence it is evident that regard
to the day of the Lord is not excluded.

14. 'ATO ftspov;, in part) The antithesis, even unto the end,
is in the preceding verse.

15. Tavry, in this) of which ver. 12 treats at the beginning.

— -rrporspov, before) We have frequent mention of this intention
in the former epistle ; it is construed with I was minded. — Bevrieav
y^dptv, a second benefit) They had had their first benefit [exhibited
by Divine help ; ver. 12] at the first visit of Paul : comp. thy first
love, Rev. ii. 4. He had designed a second benefit for them at
his second visit. Grace is in itself one ; but in being had [in the
having of it], there is a first, second grace, etc. : comp. John i.
1 6. [Of His fulness have all we received, and grace for graced]

16. UpoKt/Atpdrivai, to be brought on my way) to commit myself
to you to be escorted [conducted] forward.

17. T?) sXapplq, lightness) by promising more than I performed.

— ?j) or? [an? the second part of a disjunctive interrogation]. —
HUTU edpxa, according to the flesh) Paul gives them to understand
that, if he were to consult according to [to listen to the sugges-

1 The 2d Ed, prefers the reading tfaixpivtlcf. 0£oD, which was left doubtful
by the earlier Ed., and it is received without hesitation by the Germ. Ver.
Ernesti interprets the sincerity of God to be, suck as God desires and ap
proves. Heumann, to be, such as God Himself works and produces. — See
Bibl. th. T. II. p. 495.— E B.

ABCD (A) have the roD before Seov. Rec. Text, with G and Origen.,
omit rdv. ' Ayt6rr,Tt is the reading of ABC Meniph. Origen. But
ofD(A) G/^Vulg.— ED.

2 CORINTHIANS I. 18. 355

tions of] the flesh, he must rather have come, than not ; for they
who consult according to the flesh, endeavour by all means to
make the yea of the promise, whatever may occur, to appear in
the fulfilment, for the purpose of maintaining their consistency
[whether good or evil may result from it. — V. g.] But the
Apostle was neither inconsistent, nor carnally consistent : either
of which might have been suspected by persons under the influ
ence of prejudice against him. He had made a conditional pro
mise, and afterwards he delayed his visit for an important reason,
which had occurred to prevent it. — TO va.1 xai rb 06) See App.
Crit. Ed. ii. on this passage. Simple yea and nay1 is quite ap
proved of by Paul in the following verse, in which he denies the
yea and nay, concerning the same things ; but he affirms it, ver.
17, concerning different things. The word »J, should be, is em
phatic ; as it may be said, for example, of an unsteady [incon
sistent] person. You can never be sure of finding either his " It
is," or his " it is not," to be as he says — that is, no one can tmst
his word ; or as if it were to be said of a consistent man, His
" It is," and his " It is not," always hold good.

18. Tlterbc, faithful) The categorical statement implied is this,
" Our doctrine is sure." The mode [or egression of feeling, as
opposed to a naked, categorical statement, see Append, on
modalis sermo], however, is added : God is faithful, pW:
comp. amen, ver. 20. — fe, but) The antithesis is between his
intention of travelling to see them, and the doctrine itself. The
external change of that intention for good reasons infers
no inconsistency in the doctrine. In the mean time, Paul
shows, that those who are light [fickle] in external mat
ters are wont to be, and to appear to be, light also in things
spiritual. — *p te) with, to ; with (towards) you, is an antithesis
to with me, ver. 17. — ovx iysvtro vai KO.I ov, was not made yea and
nay} Contradictories have no place in Theology.

1 Although this reading is declared to be not quite so good in the margin
of 2d Ed., yet, with the previous concurre ce of the Gnomon, it is intro
duced into the Germ. Ver. — E. B.

All the old authorities, excepting the Vulgate, support the double v»\ and
ov ; even the Fuld. MS. of the Vulg. as corrected by Victor of Capua, has
'• Est, est, non, non," and so agrees with the weightiest authorities (est, est =
v«i, yxl ; non, non = ov, of/.) — ED.

3f>6 2 CORINTHIANS I. 19-21.

19. 'O yap roD Qsov v/bg, IjjffoDg Xpiffrbg, for the Son of God,
Tesus Christ) who is the principal subject of our discourse.
We should observe the joining together of the three appella
tions, thereby showing forth firmness ;x as also their position in
the natural order ; for the first is evidently not the same as the
third. — xa/ 2/Xouai'oD, and Silvanus) Luke calls him Silas ; Acts
xv. 22 note. — aXXa vat) but yea pure and unmixed, on our part
and yours. — iv avrw, in Himself) Christ preached) i.e. our
preaching of Christ became yea in Christ Himself. So the
reason assigned [aetiologia, see Append.] in the following verse
is in consonance. All the promises in Christ are yea. There
fore truly also the testimony concerning Christ Himself is yea in
Christ.

20. 'Es-ayysX/a/) promises, declarations. — rA vai — rb a/j,r,v, yea
— amen) The words yea and amen agreeing together, stand in
pleasant antithesis to the words yea and nay, ver. 19, which are
at variance with each other : yea by affirmation ; amen, by an
oath ; or yea in respect of the Greeks ; amen in respect of the
Jews ; comp. Gal. iv. 6 note ; for yea is Greek, amen is Hebrew;
or yea, in respect of God who promises, amen in respect of be
lievers ; comp. 1 John ii. 8 ; yea in respect of the apostles, amen
in respect of their hearers. — rti 0ep irpbg do^av [to the glory of
God~\ to God for His glory) For the truth of God is glorified in
all His promises, which are verified in Christ. — vpb$ do^av, to the
glory) iv. 15. — 8i TJ/J.UV, by us} construed with there is, again to be
understood. For whatever may be the number of [as many
soever as are] the promises of God, there is in Him the Yea, and
in Him the Amen [every promise has its yea and amen, i.e. its
fulfilment in Him]. To the glory of God (is that Yea and Amen)
by us. The yea is re-echoed by us.

21. 'O Be fapaiuv, now He who conjirmeth [establisheth]) The
Son glorifies the Father, ver. 19 : ivhilst [autem, de] the Father
in turn glorifies the Son. — (SstSaiuv, confirming} that we may be
firm in the faith of Christ. The term sealing corresponds to
this word ; the one is from Christ and His anointing ; the other
from the Spirit, as an earnest. That is sealed, which is con
firmed as the property of some one, whether it be a property

1 For " union is strength." — ED.

2 CORINTHIANS I. 22-24. 357

purchased, or a letter, so that it may be certain, to whom it
belongs ; comp. 1 Cor. ix. 2. A trope1 abstracts from the per
sons and things from which it is taken. — ?;,«/«£, us) apostles and
teachers. — a-jv up?*, with you) He speaks modestly of himself.—
£/? XpittTov xal xpiffa:;, in [into] Christ, and hath anointed) Con
jugate words. From the oil here, we derive strength, and a
good savour, ii. 15. All things tend to the yea; £/'j Xpiarbv, in
faith in [towards] Christ.

22. ' AtfaBuva, earnest) ch. v. 5. dtyafSuv, Gen. xxxviii. 17,
18, is used for a pledge, which is given up at the payment of a
debt ; but elsewhere for earnest money, which is given before
hand, that an assurance may be afforded as to the subsequent
full performance of the bargain. Hesychius, appaftuv, <rpobou.a.
For the earnest, says Isid. Ilispal., is to be completed \Jiy paying
the balance in full] not to be taken away : whence he who has an
earnest does not restore it as a pledge, but requires the com
pletion of the payment. Such an earnest is the Spirit Himself,
Eph. i. 14 : whence also we are said to have the first fruits of
the Spirit, Rom. viii. 23. See Rittershusii, lib. 7, sacr. lect.
c. 19.

23. 'Eyw 3r, but I) The particle but forms an antithesis: /
was minded to come, but I have not yet come. — TM Qtw, God} the
omniscient. — eT/xaXoD/za/, I call upon) The apostle makes oath.
— JT/, upon) a weighty expression. — -^u^v, soul) in which I am
conscious of all that passes within myself, and which I would
not wish to be destroyed. — piidopsvog, sparing) a term of large
meaning ; therefore it is presently after explained : He is able
to spare, who has dominion ; he also spares, who causes joy rather
than sorrow. It confirms this force of the [in his] explanation,
in that he says, not for that2 ice have dominion: not, seeing that
we have not [i.e. because we have not] dominion. — £/'; KopivOov, to
Corinth) This is elegantly used for to you, in using words show
ing his power. If face to face with them, he would have had to
act with greater sternness : 3 for his presence would have been
more severe. Comp. Exod. xxxiii. 3 ; IIos. xi. 9. Therefore the
apostle had sent Titus before him.

24. Kvpituoptv, ice have dominion) It would have been a

See Append., on tropus. 2 On the ground that. 3 2 Cor. x. 10, II.

358 2 CORINTHIANS II. 1, 2.

serious matter for the apostle to have used even his lawful autho
rity ; and therefore he calls it to have [exercise] dominion ; comp.
1 Cor. ix. 17, note, respecting such a mode of speaking. — T^C,
vi'ffrsug, over the faith) The faithful are freemen. — ewipyoi, fellow-
workers) not lords. — ;^apag, of joy) which flows from faith, Phil,
i. 25. The antithesis sorrow, ii. 1, 2. — TTJ marsi, by faith) Rom.
xi. 20. — Iffrjjxars, ye stand) Ye have not fallen, although there
was danger of it.

CHAPTER II.

1. "Expiva, di ifAaurp, But I determined for myself) so far as I
myself am concerned, for my own advantage. The antithesis is,
to you in this ver. : comp. i. 23. — e% but) This is an antithesis to
not as yet, i. 23. — vrdXiv, again) This is construed with come ; not
with, come in heaviness (sorrow) : he had formerly written in
heaviness, he had not come. — tv XU-TTTJ, in heaviness (sorrow) two
fold ; for there follows, for if I make you sorry, and, if any one
have caused grief [sorrow, ver. 5.] This repetition (anaphora1 )
forms two antithetic parts, the discussion of which elegantly cor
responds to each respectively, / wrote that you might know [ver.
4] ; / wrote that I might know, ver. 9 ; [the joy] of you all ;
[overcharge] you all, ver. 3. 5.

2. Avvuf I make you sorry) either when present with you, or by
letters, — xai rig senv, and who is) The ?/has an apodosis consisting
of two numbers, and who \x.al rig\, and I wrote [xai 'iypa-^a] : both,
and, i.e. as well, as also. — eixppuivuv /At, tliat maketh me glad) by
the sorrow of repentance. — si w, unless) It affords me no pleasure
to have struck with sorrow by my reproofs the man, who now
gives me joy by his repentance. I would rather it had not been
necessary. — 6 Xi/Tou/isi/cj, he, who is made sorry) He indicates the
Corinthians, but more especially him who had sinned. — J

' See Append. The frequent repetition of the same word to mark the
beginnings of sections.

2 CORINTHIANS II. 3-7. 359

by me) a<p ' uv, from whom, in the following verse. These particles
differ thus : d-rc [coming from, or on the part of] applies to some
thing more at large ; i% [out of, by means of], to something
more within ; comp. iii. 5 ; 1 Thess. ii. 6.

3. Ka/ '{'/pa^a, and I wrote) He shows that he had this inten
tion at the time, when he sent his first epistle, in which he had
promised a visit, an intention which he explains at ver. 1. — d®'
uv, from whom) as from sons. — on, that) The joy of Paul itself is
desirable not for his own sake, but for the sake of the Corin
thians.

4. 'Ex yap, for out of) I wished to stir you up before I went
to you, that afterwards it might not be necessary. Anguish of
heart produced tears, much anguish produced many tears. The
Corinthians might have seen the marks of tears on his letter, if
he himself wrote it — a proof of anguish. — o-l iva), not so much
that, etc. The fi*uit of sorrow is not sorrow, but the fruit of love
is love. — Xvrridrtre, you should be grieved} He is easily made sorry,
who is admonished by a friend himself weeping. — rr,v d/d-r^,
love) The source of sincere reproof and of joy derived from it. —

you might know) according to my faithful admonition. —
oT-ipug tic i,cia;, more abundantly to you} who have been par
ticularly commended to me by God, Acts xviii. 10.

5. T/'j, any} He now speaks mildly ; any one and any tiling,
ver. 10. In both epistles Paul refrained from mentioning the
name of him, of whom he is speaking. — ot/x fas XsXi/cr^xei/, he hath
not grieved me) i.e., He has not made me lastingly grieved
[I am not now so disposed towards him] aXX' a-ri p'tpovs, only
in part) he has occasioned me sorrow. — iviftapu, be heavy
upon [overcharge]} a weightier expression, than / make sorry,
ver. 2.

6. 'Ixaxov) Neuter, in place of a substantive; it is sufficient for
such a one, so that no more can be demanded of him : /xaviv, a
forensic term. It is the part of Christian prudence to maintain
moderation. A considerably long time intervened between the
writing of the two epistles. — itin^'ia., reproof} In antithesis to
forgive, as also, to comfort, ver. 7. — ruv -TrXe/oW, by many} not
merely by those, who ruled [the bishops and ministers.] The
Church at large bears the keys.

7. Xuplsaff&ai) This word lias the meaning of an indicative,

360 2 CORINTHIANS II. 8-12.

whence he is rather forgiven ; and the indicative is a very mild
form of exhortation : xii. 9 ; Matt. xxvi. 18, note.

8. Kvpusai, to confirm) the x\jpo$ is connected with love, not
with sorrow. The majesty of the ecclesiastical government and
discipline consists in love. It is this, which reigns. Dp, LXX.,
Kvpou0&ai, Gen. xxiii. 20 ; Lev. xxv. 30.

9. Ka/ typa-^a) not only I write, but / also did write. —
rqv doxi/aw, the proof) whether you are genuine, loving, obedi
ent sons.1 — sis Tavra, in all things) in reproof [ver. 6], and in
love.

10. T/, any thing) He speaks very gently of the atrocious, but
acknowledged sin. — ^apl^sads, ye forgive) He has no doubt, but
that they will do what he wrote at ver. 7. — xat tyu, I also) He
modestly subscribes assent to the act of the Corinthians, and re
gards himself, as it were in the same category with them. — it n
x.£%dpiff/j,ai, if I forgave any thing) The matter is limited by if any
thing, in order that Paul may show his willingness to follow up
the forgiveness granted to the sinner by the Corinthians. From
the present / forgive, the past immediately results, / have for
given, while Paul is in the act of writing these things. — <$/' v^ng,
for your sakes) namely, I forgave. — *b <xpo<s&iru Xpisrov, in the pre
sence [but Engl. Vers., person] of Christ) in the face of [before]
Christ, 1 Cor. v. 4. — "tva ^ vXtovfKT^duf^sv, lest we should be de
frauded [lest an advantage be gained over us.]) The loss of a
single sinner is a common loss ; therefore he said for your sakes.
— u</r6 7-0 5 2aray&, by Satan) to whom Paul delivered or was about
to deliver the sinner ; 1 Cor. v. 5. Satan not only devised to
destroy the flesh, but the soul : and he seeks an opportunity of
doing a very great injury by means of sorrow.

11. Oy yap, for not) True ecclesiastical prudence. Those who
have the mind [referring to voug contained in vo^ara] of Christ
are not ignorant of hostile devices and attempts, vc^ara and
d-yvoiTv are conjugates.

12. Ka/) even although [Engl. Ver., and]. Paul would have
willingly abode at Troas. — 6upa$, a door) Nevertheless Paul did
not sin, in departing, inasmuch as it remained free to him to do
so. — eiviffiv, rest) His spirit first began to feel the want of it, then

1 See Tit. i. 4.

2 CORINTHIANS II. 13-16. 301

the flesh, vii. 5. He was desirous of knowing how the Corin
thians had received his former epistle. — r$ crvr^aar/, in spirit) He
perceived from this, that it was not imperatively necessary to
avail himself of that door. — T/Yov, Titus) who was about to come
from you.

13. E/5 Max£<3oK/av, to Macedonia) where I would be nearer and
might be sooner informed [what was the fruit of my former epistle
to you. — V. g.] — These topics are continued at vii. 2, 5 : and a
most noble digression is here introduced in respect to events,
which had in the meantime occurred and sufferings which had
been endured by him elsewhere : the benefit of which he makes
to flow even towards the Corinthians, whilst he hereby prepares
the way for a defence against the false apostles.

14. TM di Qi'jj, but [now] to God) Although I have not come
to Corinth, I did not remain at Troas ; nevertheless there is no
want of the victory of the Gospel even in other places: The modal
expression is added [Append, on Modus, i.e. with expression of
feeling, not a mere categorical proposition] ; Thanks be unto God.
— vavrori, ahcaus)T\\e parallel follows, in everyplace. — 6pia,(il3tvovri
r,/j.a$) who shoics us in triumph, not as conquered, but as the
ministers of His victory ; not only the victory, but the open
4 showing' of the victory is denoted : for there follows, Who
maketh manifest. The triumph forcibly strikes the eyes ; the
savour, the nostrils [sense of smell.] — rr,v oe^v, the savour) The
metaphor is taken from all the senses to describe the power of
the Gospel. Here the sight (of the triumph) and its savour occur.
— avToZ, of Him) of Christ, ver. 15. — pavipown, icho maketh mani
fest) a word, which often occurs in this epistle, and refutes the
suspicions of the Corinthians [towards the apostle.] So 1 Cor.
iv. 5.

15. Evudia) a siceet savour, i.e., powerful, grateful to the godly,
offensive to the ungodly. The savour of Christ pervades us, as
the odour of aromatics pervades garments. — iv) in the case of. —
<tu?o{jt,e\,oi$- axol.XupiMoi;, in them, who are saved; in them, whoperis/i)
To which class each may belong, is evident from the manner in
which he receives the Gospel. Of the former class he treats, iii.
1-iv. 2 ; of the latter, iv. 3-6. — «To>.?.u/i£%6/s, in them that are
perishing) iv. 3.

16. 'o<j,ttjj Qavum, the savour of death) They reckon us [and

362 2 CORINTHIANS II. 17.

our Gospel message] as a thing dead ; hence they meet with
death as the natural and just consequence. — oJg Bi, whilst to the
former) who are being saved. This verse, if we compare the
antecedents and consequents, has a chiasmus.1 — xai xpls raZra
Tig /xavo'g ; and who is sufficient for these things ?) Who "? i.e. but
few, viz., we. This sentiment [idea] is modestly hinted at, and
is left to be perceived and acknowledged by the Corinthians ;
comp. the next verse. Paul asserts at considerable length both
his own sufficiency (ixavorrira) and that of the few in the follow
ing chapter, and repeats this very word, ver. 5, 6, of that ch., so
that his adversaries seem either expressly or in sense [virtually]
to have denied, that Paul was sufficient.

17. O/ KoKho), the many) so xi. 18. O^Sfin, 1 Kings xviii. 25.
The article has force ; the many, most men, aoapoi, void of savour :
comp. Phil. ii. 21. — xa<!rrj\tvovn$ [cauponantes]) corrupting [adul
terating for gain] ; men who do not make it their aim to show
forth as much virtue [as much of the power of the Gospel] as
possible, but to make gain by it. These men speak of Christ,
but not as "from [of] God," and "in the sight of God." xd-
TTjAo/, [caupones], vintners, select their merchandise from diffe
rent quarters ; they adulterate it ; they manage it with a view
to profit. The apostles deal otherwise with the word of God ;
for they speak as of God, and as of sincerity, and so as to ap
prove themselves unto God. SoAoDmg, adulterating, iv. 2 [Engl.
Vers., handling deceitfully], is a synony mous expression, and also
e/mopsvzgQai, to make merchandise of, 2 Pet. ii. 3. — £% i/X/xpm/ag,
of sincerity) We give our whole attention to [our whole aim is]
the word of God by itself. — dAX' us sx, but as of) a gradation
[ascending climax], but being repeated ; as is explanatory.2 —
xartvufiov — AaAoD/xEi/, in the sight of God — we speak) So decidedly,
ch. xii. 19. We always think, that God, from [sent by] whom
we speak, is present to the speakers ; we do not care for men. —

1 See App.

2 The Germ. Ver., however, omits both the particle us before Ig ifaix,pivtia,f
and the particle axx' before u$ tx, QtoiJ, although the omission has by no
means been approved of by the margins of both Ed. — E. B.

ABCD (A) read the a$ after *xx' (or «xx<i in B), in the first «xx' u; : Gfg
Vulg. Memph. Iren. omit it. In the second «xx' u?, ABCD (A) support
the «xx'. Gfg Vulg. (Fuld.), later Syr. Iren. omit it. — ED.

2 CORINTHIANS III. 1-3. 363

tv, in) Our discourse, which we hold in Christ, is given and
directed from above. — XaXouptv, we speak) We use the tongue ;
the power belongs to God.

CHAPTER III.

1. 'A^o>£0a, do ice begin?) A just reproof to some of those
who had so begun. — raX/K, again) as was formerly done in the
first epistle ; so, again, ch. v. 12. — awiaravtiv, to commend) after
the manner of men ; xii. 19, by mentioning transactions that
took place elsewhere. — ti w) unless. A particle expressive of
conciliation [moratd]. Is it thus and thus only that we are
equal to the task of commending ourselves [i.e., by mentioning
transactions that took place elsewhere], if we do not need [with
out needing] also letters? Some read %.1 — ™lg, some) of many,
ii. 17. In this respect also, he shows that he utterly differs
from the false apostles. They did need letters of recommen
dation. — j£ Ipuv, from you) to others. This then was the
practice at Corinth.

2. 'Ev ra?; xapdiaig tipuv, in our hearts) Your faith was written
in our heart, in which we carry about it and yourselves — a
faith everywhere to be known and read. It was reflected from
the heart of the Corinthians to the heart of the apostle. — vrdvTuv,
by all men) by you and others. This is an argument for the
truth of the Gospel, obvious to all, to be derived from believers
themselves [iv. 2 ; 1 Cor. xiv. 25].

3. <bavip»{j,utvoi, manifested) construed with u,a£%, ye, ver. 2.
The reason assigned [aetiologia, see Append.] why this epistle
may be read. — X^<rroD — v<p ^uv, of Christ — by us) This explains
the word our, ver. 2. Christ is the author of the epistle. — 5/a-
xnvndiTffa) The verb d/axovlw, has often the accusative of the
thing, viii. 19, 20 ; 2 Tim. i. 18 ; 1 Pet. i. 12, iv. 10. So
Paeanius, ryv f^a^v dia,xovo{jfj.ivos, directing the battle, b. 7, Metaphr.

1 So CD( \)Gfy Vulg. (" aut numquid"). Rut AB (judging from silence
ace. to Tisch : But Lachm. quotes B for ri) read il py as Rec Text.— ED.

3f>4 2 CORINTHIANS III. 4-6.

Eutr. The apostles, as ministers, 3/jjxovouv, presented the epistle.
Christ, by their instrumentality, brought spiritual light to bear
on the tablets of the hearts of the Corinthians, as a scribe
applies ink to paper. Not merely ink, but parchment or paper
and a pen are necessary for writing a letter ; but Paul men
tions ink without paper and a pen, and it is therefore a synec
doche [one material of writing put for all. See Append.] Tb
peXav does not exactly mean ink, but any black substance, for
example, even charcoal, by which an inscription may be made
upon stone. The mode of writing of every kind, which is done
by ink and a pen, is the same as that of the Decalogue, which
was engraved on tables of stone. Letters were engraved on
stone, as a dark letter is written on paper. The hearts of the
Corinthians are here intended ; for Paul was as it were the
style or pen. — ou peXavi, not with ink) A. synecdoche [ink for any
means of writing] ; for the tables in the hands of Moses, divinely
inscribed without ink, were at least material substances. —
oc, of the living") comp. ver. 6, 7. — Xi6ivai$, of stone) ver. 7. —
xapdias ffapxivaig, in fleshly tables of the heart) Tables of
the heart are a genus ; fleshly tables, a species ; for every heart
is not of flesh.

4. n«ro/0»jtf/v, trust) by which we both determine and profess
to be such as are here described. The antithesis is, to faint, iv.
1. — dia rou Xpiarou, through Christ) not through ourselves. This
matter is discussed, ver. 14, at the end, and in the following
verses. — vpbg rbv Qsbv, toward God) This is discussed, ver. 6,
and in the following verses.

5. ' Aoyiffourfai, to devise [to think']) to obtain by thinking,
much less to speak or perform. There seems to be here
something of a mimesis [allusion to the words of the per
sons whom he refutes. Append.] For they do not think,
whom God moves : i.e., they frame or work out nothing by
their own thinking, 2 Pet. i. 21. — ri) anything ; even the least
thing.

6. Ka/, also) An emphatic addition [to the previous assertion.
Epitasis. Append.] He has given sufficiency to us, even the
sufficiency of ministers of the New Testament, which demands

1 'Ev/uiv, we are) even yet at this very hour. — V. g.

2 CORINTHIANS III. 7-10. 3C5

much more in order to realize it [than ordinary sufficiency]. —
rtfiaf Siaxovouf, us ministers) Apposition. — xaivr,;, new) An anti
thesis to old, ver. 14. — ou, not) of the New Testament, i.e., not of
the letter, but of the spirit, see Rom. vii. G, and the following
verses, with the annot. — -/pdpfj.a.ros, of the letter) Even while
Paul wrote these things, he was the minister not of the letter,
but of the spirit. Moses in that his peculiar office, even when
he did not write, was yet employed about the letter. — Tvtvfiaro;,
of the Spirit) whose ministry has both greater glory, and re
quires greater ability [sufficiency]. — d-roxnivfi, kills) : the letter
rouses the sinner to a sense of death ; for if the sinner had
life, before the letter came, there would have been no need of
quickening by the Spirit. With this comp. the following verse,
of death.

7. *H diaxovia, the ministry) which Moses performed. — enrtn-
vrufj,evr)) LXX. XEXoXa/^fv?;, Ex. xxxii. 10. — Udoiz, in stones)
There were then two different tables, not of one stone. Ex.
xxxiv. 1 : engraven in stones, is an explanation of this clause, in
letters.1 — Jygi/^jj iv 86^a, obtained glory [was glorious]) yho^ai,
I become, and iipl, / am p<rra/], ver. 8, are different. — ,a^ 6-jvas-
60,1 drgv/ffa;) Ex. xxxiv. 30, l^ofir^r^av tyyiffai ai/rw. — Muvaeufj of
Moses) engaged in the duties of his office.

8. "Effrai) shall be. He speaks as looking from the Old
Testament point of view to the New. Add, hope, ver. 12
[which similarly looks from the Old Testament stand-point to
the New].

9. Karaxpfffiuz' 8ixaioa{jvr,g, of condemnation ; of righteousness)
The glory of God shines back more brightly by the latter, than
by the former. The letter condemns ; condemnation imposes
death as the punishment. The Spirit, along with righteousness,
brings life. — &6%a, glory) The abstract for the concrete, for the
sake of brevity.

10. Ovfc bidoZaffrai, was not even glorified [had no glory]) The
limitation immediately follows, in this respect. The greater

1 iv */p*[4.i*ausi», in letters. Eng. Ver. written, etc., at the beginning of
ver. 7.

So AC, and ace. toLachm. G (but Tisch. makes G support yp*fift»ri)fg
Vulg. Orig. 1, 708/: 3, 498c : 4, 448a. But B and D(A) corrected later,
iTt. — ED.

866 2 CORINTHIANS III. 11-14.

light obscures the less. — rb dsdo£a<rfj,svov, that which was glorified)
So LXX., Ex. xxxiv. 29, 35, pp, dido^asrai.

11. A/a dofyg- ev do^, marked by glory ; in glory) The particles
are properly varied [the distinction is lost in Engl. Vers., glorious
— glorious]. Supply is. — rb ft'ivov, that which remains) The dia-
xovia, ministry, itself, does not remain any more than whatever
is in part [as for instance, knowledge], 1 Cor. xiii. 10 ; but the
Spirit, righteousness, life remain ; therefore the neuter gender
is used.

12. 'EXT/5a, hope) He spoke of trust, ver. 4 ; he now speaks
of hope, as he glances at that which remaineth, ver. 11. —
vatpfaffitf) a plain and open manner of dealing.

13. Ka/ ov, and not) supply we are, or ice do. — xaXu,a//,a, a veil)
so Lxx., Exod. xxxiv. 33. — wpbs rb /j,q) vpog [according as,
because that] denotes congruity. Comp. Matt. xix. 8 : [npbg rriv
ffxXripoKapdiav, by reason of, because of the hardness of heart, by
reason of the fact] : for rb ^ anvisai, the not being able to look
stedfastly, took place before the veil was put on, but subsequent
to the splendour of Moses [" the glory of his countenance"],
ver. 7 : wherefore, there, ware is used [because their not being
able to look stedfastly at him was subsequent to and the conse
quence of his glory.] What is affirmed of Moses is wholly
denied by Paul respecting the ministers of the New Testament,
namely, the putting on of a veil, lest the Israelites should look
upon them. Often something is inserted in the protasis, which
in the proper application is intended to belong to the apodosis.
So in ver. 7 we have were ^ ftvvaadai anviaai ; here, <xpbs rb ^
anviffai. Here to wit the act is denied, not the power. The
power was wanting to all [the Israelites] in the case of Moses ;
to some [viz. to them that are lost, iv. 3] in the case of the
apostles. — tig rb rsXog rot xarapyo-jpevov, to the end of that which
is abolished) Paul turns the words to an allegory. That,
ivhich is abolished, has its end in Christ, ver. 14, at the end :
Rom. x. 4, the law tends to and is terminated in Him,
[Christ].

14. 'AXX' eTupudq, but were hardened) but is opposed to the
phrase to look stedfastly. — rb aurb) the same, as in the time of
Moses. — IT/, upon) i.e. ichen they read, and although they read. —

reading) public, frequent, perpetual. Paul makes a

2 CORINTHIANS III. 15, 1C. 367

limitation. The veil is not now on the face of Moses, or on
his writings ; but on t he reading, while they read Moses, and that
too in such a way as not to admit Christ ; it is also upon their
heart, ver. 15. — /«m/, /&ng avaxa'}.u<rr6/AiMv) remains lying upon
them, so that it is not indeed taken away [so that the veil is not
even lifted off], — on, because it is not done away, save in Christ.
[But Engl. Yer. "which veil is done away in Christ."] —
This is a statement introductory to the things which follow. —
xarap -/tTrai, is abolished [done away]) the Old Testament ; comp.
ver. 7, 11, 13. He does not say, has been abolished, but is
being abolished in respect of those, that are about " to turn to
the Lord."

15. *AXX' so;?, but until) But is opposed to the phrase is not
taken away. — vr/.a) This is the only place, in which Paul uses
this adverb. It seems to have readily occurred from his recent
reading of the LXX., Ex. xxxiv. 33. — avayivuffxtrai M&/j<r»jc, Moses
is read) and that too, studiously, without seeing Christ therein.
The antithesis follows, but when it shall have turned to the
Lord.

16. 'HV/XCC 6' av — xepiaipiTrai rb xaXu/A,aa, but when the veil is
taken away} This is a paraphrase on Ex. xxxiv. 34, jjw'xa d'av
tiffexopiviro MwDtfJ); tvavri Kupi'ou l.aXtw avrw vipi^psTro rli xaXu/z/Aa.
But when Moses went in before the Lord to speak to Him, the veil
was taken away. Therefore r,vixa, meaning not if, but ichen,
evidently affirms, as in the preceding verse, and frequently in
the LXX., r,vixa ta.v, fivlxoi. av, Gen. xxiv. 41, xxvii. 40 ; Ex. i. 10,
xxxiv. 24 ; Lev. vi. 4, x. 9 ; Deut. xxv. 19. rtvixa 8 S.v, Ex.
xxxiii. 8, 22, xl. 36. — Iwierrpi-vJ/jj, shall be turned} namely their
heart. The truth is acknowledged by repentance, 2 Tim. ii. 25.
The method, not of disputation, but of conversion, is to be ap
plied to the Jews. — Kpb$ Kvplov, to the Lord} Christ, ver. 14. A
distinguished appellation, iv. 5. — TspiaipsTrat) KtpiaipoZpai is pas
sive, Acts xxvii. 20, and in the LXX., Lev. iv. 31, 35 ; but
middle very often in the LXX., and that too in the very passage
to which Paul refers. The antithesis of ver. 1 5 and 1 6 shows,
however, that here the signification is passive. T/ie veil lies
[xetroii, ver. 15] ; the veil is taken aicay. The present, is [that
moment, and by that very fact] taken away, is emphatic [not as
Engl. shall be taken away.]

3G8 2 CORINTHIANS III. 17, 18.

17. 'O & Kupiog rb KvsZfAci lariv, but the Lord is that Spirit) The
Lord is the subject. Christ is not the letter, hut He is the
Spirit and the end of the law. A sublime announcement :
comp. Phil. i. 21 ; Gal. iii. 16. The particle but, or now, shows
that the preceding is explained by this verse. The turning
(conversion) takes place [is made] to the Lord, as the Spirit. —
o\> ds rb vvfij/Aa Kvpiou, and ivhere the Spirit of the Lord is) Where
Christ is, there the Spirit of Christ is ; where the Spirit of
Christ is, there Christ is ; Rom. viii. 9, 10. Where Christ and
His Spirit are, there is liberty : John viii. 36 ; Gal. iv. 6, 7. —
ly.it) there, and there only. — i\t\i6tpia) liberty, opposed to the
veil, the badge of slavery : liberty, without such fear in looking,
as the children of Israel had, Ex. xxxiv. 30.

18. 'H/4£/s fit vdvrsg, but we all) we all, the ministers of the New
Testament, in antithesis to Moses, who was but one person. —
&vaMKa\u/Afitv(fi <rpoeu<ru) our face being unveiled with regard to
men ; for in regard to God, not even Moses' face was veiled.
The antithesis is hid, iv. 3. — TW do^av, the glory) divine majesty. —
Kvplov, of the Lord) Christ. — xaroTrrpifyptvoi) The Lord makes
us mirrors, xaroirrpifyi, puts the brightness of His face into our
hearts as into mirrors : we receive and reflect that brightness.
An elegant antithesis to evrervTrupevri) engraved [ver. 7, the minis
tration of death — the law — engraven on stones] : for things which
are engraven become so by a gradual process, the images which
are reflected in a mirror are produced with the utmost celerity. —
rfjv avrriv) the same, although we are many. The same expres
sion [lively reproduction] of the glory of Christ in so many
believers, is the characteristic mark of truth. — tixova, the image)
of the Lord, which is all glorious. — /ufrojuoppoo/tfto, we are
transformed} The Lord forms by quick writing (ver. 3) His
image in us ; even as Moses reflected the glory of God. The
passive retains the accusative ; as in the phrase, diddffxopai viw.
— OMTO 5c'|?jg tig do^av, from glory to glory) from the glory of the
Lord to glory in us. The Israelites had not been transformed
from the glory of Moses into a similar glory ; for they were
under the letter. — HaQoimp, even as) an adverb of likeness :
comp. ver. 13. As the Lord impresses Himself on us, so He
is expressed to the life by us. He Himself is the model ; we
are the copies [images]. — «Vo Kuplov -rvsv^arcg) from [by] the

2 CORINTHIANS IV. 1-3. 309

Lord's (viz. Christ's, ver. 14) Spirit. This refers to ver. 17, but
where the Spirit of the Lord, etc. If there were an apposition
Paul would have said, a-ri Kupiou rov mupemf. Elsewhere the
Spirit of the Lord is the mode of expression ; but here the
Lords Spirit, emphatically. ' Awb is used as in i. 2, and often
in other places.

CHAPTER IV.

1. T^v diaxoviav ravryv, this ministry) of which iii. 6, etc. —
rj7.ir,d7ifj.sv, as ice have received mercy) The mercy of God, by

which the ministry is received, makes men active and sincere.
Even Moses obtained mercy, and hence he was permitted to ap
proach so near, Exod. xxxiii. 19. — oux. — aXX.', not — but) A double
proposition ; the second part is immediately brought under our
consideration by chiasmus ;x the former from ver. 16. Where
fore ovx ixxaxoZpiv, we faint not, is there repeated ; we admit of
no serious falling off in speaking, in acting, in suffering.

2. ' Axii-rd/Aida) Hesychilis : aTe/cra,a£()a, dKippi-^d/Atda.- dvtiKavTo,
'raprlTrlsa.\/ro, acrsra^avro [bid farewell to], we have renounced, and
wish them to be renounced. — rd xpvxrd r^c, a/V^u^f, the hidden
things of shame [dishonesty^) shame, having no regard to the
glory of the Lord, acts in a hidden way : we bid farewell to sach
a mode of acting (to be discontinued), Rom. i. 10. The antithesis
is by manifestation, which presently follows, and we speak, v. 13.
— ev vavovpyici, in craftiness) This is opposed to sincerity ; crafti
ness seeks hiding-places ; we do not practise it. — /j,r,fe oo/.ovmj,
not corrupting [not handling deceitfully]) — r/j pcutpusti, by mani
festation) comp. iii. 3. — r?jf oiX^deiag, of the truth) according to
the Gospel. — iayroi);, ourselves) as sincere. — vpoi) to. — xuaav) all,
every, concerning all things. — 6\»tibrtaiv, conscience) ch.v. 11 ; not
to carnal judgments ; iii. 1, where the carnal commendation of
some is by implication referred to and stigmatised.

3. E/' &, but if) precisely' the same as in the time of Moses. —
xa.t tan, even is) even strengthens the force of the present tense

1 See A pp.

VOL. III. A A

370 2 CORINTHIANS IV. 4.

in is. — rb svayysXiov, the Gospel) which is quite plain in itself. —
sv, in) so far as it concerns them, that perish; so, Jv I/AO/ @d,p(3apog,
as far as I am concerned) a barbarian, 1 Cor. xiv. 11. — sv roTg,
in the case of them) not in itself. — avo'h.Xvftsvoig, that perish)
1 Cor. i. 18.

4. 'EC oTg, as concerns whom, [in whom]) — 6 dtbg ro\j aiuvog rov-
TOV, the god of tins world) A. great, but awful description of
Satan [corresponding to his great but awful work, mentioned here.
— V. g.], comp. Eph. ii. 2, respecting the fact itself: and Phil,
iii. 9, respecting the term. Who would otherwise think, that
he could in the case of men obstruct so great a light [as that
which the Gospel affords] ? But there is somewhat of a mimesis;1
for those that perish, especially the Jews, think, that they have
God, and know Him. The ancients construed rov aiuvog rourou
with TUV aTrisTuv, as if it were, the unbelievers of this world, in
order that they might give the greater opposition to the Mani-
cheans and the Marcionites.2 — ro\J aiuvog rovrov, of this world)
He says, of this, for the devil will not be able always to assail. —
HVfdMMA, blinded) not merely veiled [ch. iii. 14, 15]. — ruv axtaruv,
of them who believe not) An epithet,3 by supplying the relative
pronoun sxeivuv, of them ; for among those, that perish, are chiefly
those, who, though they have heard, do not believe. The Gospel
is received by faith unto salvation. — tig rb py avyaeai*) lest should
shine. — rbv purifi^bv rov tvayye'^iov, x.r.A., the enlightening [illumina
tion] of the Gospel, etc.) He afterwards calls it the enlightening of
the knowledge, etc. — <purifffj,bg, enlightening, is the reflection or
propagation of rays from those, who are enlightened, for the pur
pose of enlightening more. The Gospel and knowledge are cor
relatives, as cause and effect. — rye do^g, of the glory) iii. 18,
note. — ijxuv rot &iov, the image of God) From this we may suffi
ciently understand how great is the glory of Christ, v. 6 ; 1 Tim.

1 See Append. Allusion to an opponent's words or sentiments.

2 Both which sects regarded matter as essentially evil and under the
power of the devil, which the rendering, god of this world, seemed to sanc
tion. — ED.

3 Beng. would make it thus, The unbelieving lost, spoken of above.

4 The Germ. Ver. also exhibits the pronoun etv-roi;, which is more highly
esteemed in the margin of the 2d Ed. than in the larger Ed. — E. B.

ABCD corrected, G Vulg.y Orig. Iren. omit avToi;. Except one passage
of Origen there is none of the oldest authorities in support of it. — El).

2 CORINTHIANS IV. 5-7. 371

vi. 15. He, who sees the Son, sees the Father, in the face of
Christ. The Son exactly represents and reflects the Father.

5. OL<, not) We do not commend ourselves, iii. 1 ; although
they who perish think so. — yap, for) The fault of their blindness
does not lie at our door. — Kuplov, douXour, the Lord; servants) An
antithesis : we do not preach ourselves as masters ; comp. i. 24.
— 3oi/Xou; i/j,u>v, your servants) Hence Paul is accustomed to pre
fer the Corinthians to himself, ver. 12, 13. — 5/a 'lr,<ioiJv, for
Jesus' sake) The majesty of Christians is derived from Him.

6. "Or/, because) He proves, that they were true servants. —
6 0£oj, God) God — to shine, constitutes the subject ; then by sup
plying is (as in Acts iv. 24, 25) the predicate follows, [is He]
who hath shone. — 6 e/'ruv, lie who spake the icord) who com
manded by a word LXX., £?T£V, Gen. i. 3. — ex. <rxo'rou; <pu$, light
out of darkness) LXX., Job xxxvii. 15, <pus voiqgai; ix axoToug.
A great work. — f'Xa/i-4/sv, hath shone) Himself our Light ; not
only the author of light, but also its fountain, and Sun. — xapdiaig,
in our hearts) in themselves dark. — ev vpciguxu1 'lrtaov Xp/aroD, in
the face of Jesus Christ) Who is the only begotten of the Father
and His image, and was manifested in the flesh with His glory.

7. Tov dr^avpov TOVTOV, this treasure) described from [beginning
with] ii. 14. He now shows, that affliction and death itself, so
far from obstructing the ministry of the Spirit, even aid it, and
sharpen ministers and increase their fruit. — ocrr^ax/vo/j, earthen)
The ancients kept their treasure in jars, or vessels. There are
earthen vessels, which yet may be clean ; on the contrary a
golden vessel may be filthy. — gxiveffiv, vessels) It is thus he calls
the body, or the flesh, which is subject to affliction and death ;
see the following verses. — ^ u<xip(3oXri r^g 8uva.>j.eca:, the excellency
of the poicer) which, consisting as it does in the treasure, exerts
itself in us, while we are being saved, and in you, while you are
being enriched ; ver. 10, 11. — j5, may be) may be acknowledged

' Both the margin of the 2d Ed. and the Germ. Ver. hint that the name
' I»<70</ is a doubtful reading ; and the same may be said of the reading roD
Kvpiov, ver. 10. — E. B.

AB Orig. 1,632/omit ' Ir,<roiJ. But C Orig. 4, 448c have it before Xptorov ;
and D(A)G/</ Vulg. have it after \p,aroi>. ABCDG/^ Vulg. Orig. Iren. omit
Kvptov in ver. 10. It is supported only by some later uncial MISS, and later
S)r., etc. — Eu.

372 2 CORINTHIANS IV. 8-10.

to be, with thanksgiving, ver. 1 5. — rot &tot, of God) not merely
from God. God not only bestows power once for all, but He is
always maintaining it [making it good, ensuring it to His
people].

8. 'EI/ <xavTi 0X//3o/i£vo/, while we are troubled in every respect [on
every side]) So vii. 5, in every, namely, thing, and place ; comp.
always at ver. 10. — dXif36/*evoi, while ice are troubled) The four
participles in this verse refer to the feelings of the mind ; the
same number in the following ver. to outward occurrences, vii.
5, [Without were fightings ; within were fears.] They are con
strued with t^o/Mtv, ice have ; and in every member the first clause
proves, that the vessels are earthen, the latter points out the ex
cellence of the power. — 06 artvo^upo-j/^tvoi, we are not [distressed~\
reduced to straits) a way of escape is never wanting. — a^opou/woi,
we are perplexed) about the future ; as, we are troubled, refers to
the present.

9. Aiuxopevoi, persecuted) xara[3aX?.6[Afvot, cast down, is some
thing more [worse] than persecution, viz., where flight is not open
to one.

10. HdvTors, always) a;! in the next verse differs from this
word. ^dvroTi, throughout the whole time ; asi, any time what
ever [at every time] : comp. Mark xv. 8. The words, bearing
about, we are delivered, in this ver. and in ver. 11 agree. — rnv
vixpuav, the dying) This is as it were the act, life the habit. — roD
Kuplou, of the Lord) This name must be thrice supplied in this
and the following verse,1 and advantageously softens in this first
passage the mention of dying. It is called the dying of the Lord,
and the genitive intimates communion, [joint participation of
Christ and believers in mutual suffering] as i. 5. — 'lr,gov, Jesus)
Paul employs this name alone [without Xpiarov or Kupfov accom
panying it] more frequently in this whole passage, ver. 5, than
is his wont elsewhere ; therefore here he seems peculiarly to have
felt its sweetness. — <fftpi<p'epovreg, carrying about) in all lands. — i'va
xai, that also) Consolation here takes an increase. Just before
[ver. 8, 9], we had, but, four times. — iv ?& aupan r\^uv <pav<-pu0y,
in our body might be made manifest) might be made manifest in
our mortal [dead] flesh, in the next verse. In the one passage

1 Comp. marginal note on ver. 6. — E. B.

2 CORINTHIANS IV. 11-15. 373

the noun, in the other the verb is put first, for the sake of
emphasis. In ver. 10, glorification is referred to ; in ver. 9, pre
servation in this life, and strengthening : the word, our, is added
here [ev T& ffupaTi ripuv], rather than at the beginning of the
verse \jv r& o^an without JJ/AWV.] The body is ours, not so
much in death as in life. May be made manifest is explained,
ver. 14, 17, 18.

11. O/ tyvrez, we who live) An Oxymoron; comp. they who
live, ch. v. 15. The apostle wonders, that he has escaped so
many deaths, or even survived others, who have been already
slain for the testimony of Christ, for example, Stephen and James.
We icho live, and death ; life, and mortal are respectively anti
thetic. — KapaSibo/j.ida., ice are delivered up) He elegantly and
modestly abstains from mentioning Him, who delivers up. Look
ing from without [extrinsically], the delivering up might seem
to be done at random, [whereas it is all ordered by Provi
dence.]

12. QdvaTos, deatJi) of the body [by the corruption (decay) of the
outward man. — V. g.] — £wj?, life) viz., that of the Spirit.

13. T6 auTo) the same, which both [David had and you have~\,
comp. ver. 14. — xara, according to) This word is construed with
we believe and we speak-. — iK/anusa, 5/6 sXdXyaa.) So LXX., Psa.
cxvi. 10, Hebr. snffrtuaa, on \a\rlc'ji. The one meaning is in
cluded [involved] in the other. Faith produced in the soul im
mediately speaks, and in consequence of speaking, it knows itself
and increases itself. — XaXovpev, ice speak} without fear in the
midst of affliction and death, ver. 17.

14 'Etdortg, knowing) by great faith, ch. v. 1. — -Trapasr^ffn, shall
present) This word places the matter as it were under our eyes
[Ilypotyposis ; a vivid word-picture of some action, Append.]

15. rap, for) The reason, why he just now said, with you. —
-reara, all things) whether adverse or prosperous. — ?? y^dpi;, grace)
which preserves us, and confirms you in life. — ri.fovdaaffa'Kfpiffgfjap)
nXeova^w has the force of a positive ; Ktpiagtw, of a comparative,
Rom. v. 20. Therefore we must construe dia with vtpiffffivffr).
TXsov, the same as v/.r^s is not a comparative. — 5/a) through [on
account of] the thanksgiving of many, for that grace. Thanks
giving invites more abundant grace, Psa. xviii. 3, 1. 23 ; 2 Chron.
xx. 19, 21, 22. — fu-^apiariav thanksgiving) ours and yours, ch. i.

374 2 CORINTHIANS IV. 16-18. -V. 1.

3, 4. — vtptn&btyj) may abound to [be abundantly vouchsafed] us
and you, this again tending to the glory of God.

16. A/o O\JK exxaxovpsv, for which cause we faint not) ver. 1,
note. — 6 sgw, the outward \man\) the body, the flesh. — 8ta<pdtipfra/,
be wasted away [_perisJi[) by affliction. — avaxa/i/oDra/, is renewed)
by hope ; see the following verses. This new condition shuts
out all xax/a, infirmity [such as is implied in IxxaxoD^si', faintness.]

17. napaur/xa, [but for a moment]) just now : a brief present
season is denoted, 1 Pet. i. 6 [oX/yov apn, a brief season nowJ]
The antitheses are, just now, and eternal; light, and weight:
affliction, and glory ; which is in excessive measure, and in an
exceeding degree. — nat? ImpfSoXriv, in excessive measure) Even that
affliction, which is xa0' Ivep/SoXriv, in excessive measure, when com
pared with other less afflictions, i. 8, is yet light compared with
the glory 1/5 vvsp[3oXf)v, in an exceeding degree. A noble Oxy
moron. — xarspydfyrai) works, procures, accomplishes.

18. SxoToiWwx) while we look, etc. Every one follows that to
which he looks as his aim [scopus from O-XO-JTEW.] — /^ /3X£To/Asva,
things, which are not seen) The term, dopara, things invisible, [in
capable of being seen] has a different meaning ; for many things,
which are not seen [^ (S-Xsvopeva, things not actually seen now],
will be visible [oparoi], when the journey of our faith is accom
plished. — yap, for) This furnishes the reason, why they look at
those things, which are not seen.

CHAPTER V.

1. Tap, for) A reason given [aetiologia] for this statement,
affliction leads to glory [ch. iv. 17]. — jj eviyeios) which is on the
earth : 1 Cor. xv. 47. The antithesis is, in the heavens. — ^wx,
our) The Antithesis is, of[from~\ God. — o/x/a roD tfxjjvou;, the house
of this tabernacle) The Antithesis is, a building, a house not made
ivith hands. A metaphor taken from his own trade might pro
duce the greater interest in the mind of Paul, who was a tent-
maker [Acts xviii. 3.] — xamXudjj, were dissolved} a mild expres
sion. The Antithesis is, eternal. — lyjn/^v, we have) The present ;

2 CORINTHIANS V. 2-6. 375

straightway from the time of the dissolution of the earthly house.

— a^sipo^o!r,rov) not made with the hands of man.

2. 'Ev rovry, in this) The same phrase occurs, ch. viii. 10, and
elsewhere. — anvdfypiv, we groan) The epitasis1 follows, we do
groan being burdened, ver. 4. — oixyrripiov, a dwelling-place, a domi
cile) o/'x/a, a house, is somewhat more absolute ; oixr)riip<ov, a domi
cile, has reference to the inhabitant. — rb s% ovpuvot) which is from
heaven : s% here signifies origin, as, of the earth, John iii. 31.
Therefore this domicile (abode) is not heaven itself. — evwd-jgaffdai,
[to have the clothing put upon us] to be clothed upon) It is in
the Middle voice : ivb-jpa., the clothing, viz., the body : hence the
expression, being clothed [ver. 3], refers to those living in the
body ; iK'udvpa, the clothing upon, refers to the heavenly and
glorious habitation, in which even the body, the clothing, will be
clothed. As the clothing of grass is its greenness and beauty,
Matt. vi. 30, so the heavenly glory is the domicile and clothing
of the whole man, when he enters into heaven.

3. E/'/E xa/, if indeed even [if so be]) That, which is wished for,
ver. 2, has place [holds good] should the last day find us alive.

— svdvadfjuvoi, being clothed) We are clothed with the body, ver.
4, in the beginning. — od yupvo!) not naked, in respect to [not
stripped of] this body, i.e. dead. — t-jf^ad^&a,, we shall be found)
by the day of the Lord.

4. Kui yap, for even) The reason of the earnest desire [ver. 2.]

— <rma£o,tt£v fiapovptvoi, we do groan being burdened) An appropri
ate phrase. A burden wrings out sighing and groaning. —
ixd-jsaadai) to be unclothed, to strip off the body. Faith does not
acknowledge the philosophical contempt of the body, which was
given by the Creator.

5. Kanpyaodptvoz, lie that hath wrought or prepared us) by
faith. — «/'$ ad™ rovro, for this selfsame thing) viz. that we should
thus groan, Rorn. viii. 23. — xa/) also ; new proof [token to
assure us] of our coming blessedness. — rov appa(3uva,, the earnest)
ch. i. 22, note. — roD -rvEii/xaroc, of the Spirit) who works in us
that groaning.

6. 0a,ppo\Jvrti) The antithesis is between d

1 See A pp. Strengthening of the words already used by something ad
ditional on their repetition. — ED.

376 2 CORINTHIANS V. 7-9.

and Oappovfttv ds KO.I SUOOXOV/ASV //.aXXov, x.r.X. Its own explanation
is subjoined to each of the two parts : we are confident as well at
all times and during our whole life ; as also we are most of all
confident in the hope of a blessed departure. — xa!) and, even. —
svdri/toSvres- exdripovfAsv) These two words here signify abiding
[sojourning in a place] ; but ver. 8, where they are inter
changed, departure. — exd^o^sv, we live as pilgrims absent from
the Lord) In this word, there lies concealed the cause of confi-
dence, for a pilgrim [though abroad yet] has a native country,
whether he be about to reach it sooner or later, Heb. xi. 14. —
airb rov Kvpiov, from the Lord) Christ, Phil. i. 23.

7. A/d vlarsug, by faith) Not to see, is nearly the same as
being separated. — yap, for) This refers to U.KO, from [ver. 6,
absent from the Lord]. — KipixaroZpsv, ice walk) in the world.
So vopsvieOai, Luke xiii. 33. — ou dia tfdovs, not by what appears to
the eye [Engl. V. sight]) The LXX. translate P1K1D, sJoos, vision,
aspect, appearance.1 See especially Num. xii. 8 : sv e'/dst, xai o\j
b? ahr/^druv, apparently and not in dark speeches ; likewise Ex.
xxiv. 17. Faith and sight are opposed to one another. Faith
has its termination at death in this passage, therefore sight then
begins.

8. As, indeed) An epitasis [Repetition of a previous enuncia
tion with some strengthening word added ; Append.] ; comp.
ver. 6, note. — evdoxovptv) we have so determined [we regard it as
a fixed thing], that it will be ivellr-pleasing to its. — svdr^aai, to go
home) ver. 6, note. — vpbs rbv Kvpiov, to the Lord) Phil. i. 23.

9. Aib xai, wherefore also) that we may obtain what we
wish. — <piXorifj,ov/j,sda, we [labour] strive) This is the only <pi\on/j,!a,
or lawful ambition. — SITS, whether) construed with we may be
[accepted^ well-pleasing.

being at home) in the body.
departing), i.e. out of the body.

1 Not the act or power of seeing (as ' sight' often means) : but the thing
seen, what presents itself to the eye, the appearance seen. — ED.

2 Vulg. g and Syr. Versions, Origen Lucif. 151 read ix^yp. tin iv?>r,/*.
But most MSS. and/ have the order of Rec. Text.— ED.

The margin of both Ed. has settled the reading ti'rt ix%-npwvri$ t'l-rt
iv?>yifiovvTif, inverting the order, as equal to the received reading of the text.
But if the critical note (App. Ed. II. p. iv. nro. xiv p. 896) be compared, the

2 CORINTHIANS V. 10. 377

well pleasing) accepted especially in respect to the
ministry.

10. Toiig yap -ravraj, for all) when treating of death, the
resurrection, and eternal life, he also thinks appropriately, of the
judgment. The motive is herein assigned for that holy ambi
tion. — vdvras was, that we all) even apostles, whether abiding
as pilgrims here or departing. — pavtpudwat) not only to appear in
the body, but to be made manifest along with [as well as] all our
secrets, 1 Cor. iv. 5. Even the sins of believers, which have
been long ago pardoned will then be laid open ; for many of
their good deeds, their repentance, their revenge directed
against their sin, in order to be made known to the world,
require the revelation of their sins. If a man has pardoned his
brother an offence, the offence will also be exhibited, etc. But
that will be done to them, with their will, without shame and
grief; for they will be different from what they were. That
revelation will be made indirectly, with a view to their greater
praise [credit, honour]. Let us consider this subject more
deeply.

§ 1. The words of sacred scripture respecting the remission
of sins are extremely significant. Sins are covered : they will
not be found : they are cast behind : sunk in the sea : scattered
as a cloud and as mist : without being remembered. Therefore
not even an atom of sin will cleave to any, who shall stand on
the right hand in the judgment.

§ 2. On the other hand, the expressions concerning all the
works of all men, which are to be brought forward in the judg
ment, are universal, Eccl. xii. 14 ; Rom. xiv. 10 ; 1 Cor. iii. 13,
etc., iv. 5.

§ 3. The passage 2 Cor. v. 10 is consistent with these, where
the apostle from the manifestation of all, whether of those
going home or of those remaining as pilgrims, before the tribu
nal of Christ, infers the TERROR of the Lord and of the Judge,
ver. 11, 12, and declares that terror to be the occasion of anxiety
not only to the reprobate, but also to himself and to those like

Author seems afterwards to have changed both the order and the meaning of
the words, such as the Gnomon shows. For the Crit. Not. has fv^npovvTe:,
going home, not being at home; and the Germ. Ver. reads Wir mogen in
der Fremde seyn, (i.e. ix%v/*wi/Tf;) oder heimgehen (i.e. ii/l/i^ovv-n;.) — E. B.

378 2 CORINTHIANS V. 10.

himself. Such fear would have no existence in the case of the
saints if the opinion as to their sins not being about to be
revealed were assumed to be true. Furthermore Paul says,
that he, and such as he, would be manifested not only so far as
they have acted well on the whole, but also so far as they have
failed in any particular. There is wonderful variety of rewards
among those, who are saved ; and demerits [of saints] have
effect, though not indeed in relation to punishment [which the
saints wholly escape] but to loss, as opposed to reward, 1 Cor. iii.
14, 15 : comp. 2 Cor. i. 14; Phil. ii. 16, iv. 1. That phrase,
that every one may receive, etc., shows, that the deficiencies in the
case of the righteous will be also manifested. For thus and
thus only will it be manifested, why each man receives neither
more nor less than the reward, which he actually receives. The
Lord will render to every one, AS his wrork shall be.

§ 4. Wherefore we ought not to press too far the words quoted
in § 1. The sins of the elect, which are past, will not cease to
be the objects of the Divine Omniscience for ever, although
without any offence and upbraiding. And this one considera
tion is of more importance, than the manifestation of their sins
before all creatures, though it w'ere to continue for ever, much
less as it is, in the day of judgment alone, when their sins will
appear not as committed, but as retracted and blotted out in con
sequence of repentance.

§ 5. In the case of the elect themselves, their own sins will
not cease to be the object of their remembrance, although with
out any uneasiness attending it. He, to whom much has been
forgiven, loves much. The everlasting remembrance of a great
debt, which has been forgiven, will be the fuel of the strongest
love.

§ 6. So great is the efficacy of the Divine word with men in
this life, that it separates the soul from the Spirit, Heb. iv. 12,
and lays bare the secrets of the heart, 1 Cor. xiv. 25. Shame
for what has been committed and remitted belongs to the soul,
not the spirit. Men wallowing in gross sins often throw out
their secrets ; in despair they conceal nothing. But grace, much
more powerful, renders those, who have received it, quite
ingenuous. Men truly penitent proceed with the utmost readi
ness to the most open confessions of their secret wickedness,

2 CORINTHIANS V. 10. 379

Acts xix. 18. How much more in that day will they bear, that
they be manifested, when the tenderness of the natural affections
is entirely swallowed up? Comp. 1 Cor. vi. 9, 11. Such can
dour confers great peace and praise. If in the judgment there
were room in the minds of the righteous, for example, for shame,
I believe that those sins, which are now most covered, would
cause less uneasiness, than those, of which they are less ashamed
at the present time. We are most ashamed at present of the
sins, which are contrary to modesty. But it is right, that we
should be more ashamed of other sins, for example against the
first table.

§ 7. That Adam was saved, we have no doubt, but his fall
will be remembered for ever ; for otherwise I do not understand,
how the restitution made by Christ can be worthily celebrated
in heaven. The conduct of David in the case of Uriah, the
denial of Peter, the persecution of Saul, the sins of others,
though they have been forgiven, have yet continued on record
for so long a time in the Old and New Testament. If this fact
presents no obstacle to the forgiveness long ago granted, the
mention of sins Avill be no obstacle to their forgiveness even in
the last judgment. It is not every manifestation of offences,
which constitutes a part of punishment.

§ 8. Good and evil have so close a connection, as well as so
inseparable a relation to each other, that the revelation of the good
cannot be understood without the evil. But since certain sins
of the saints shall be laid bare, it is fitting, that all the circum
stances [all things] should be brought to light. This view tends
to the glory of the Divine Omniscience and mercy ; and in such
a way as this the reasons for pronouncing a mild judgment on
some, and a severe judgment on others, along with the accurate
adjustment, axpifitla, of the retribution, will shine forth in all
their brightness.

§ 9. I do not say, that all the sins of all the blessed will be
actually and distinctly seen by all the creatures. Perhaps the
accursed will not know them ; the righteous will have no cause
to fear each other. Their sins, when the light of that great day
discloses all things, will not be directly manifested, as is done in
the case of the guilty, who are punished, whence in Matt. xxv.
no mention is made of them, but indirectly, so far as it will be

380 2 CORINTHIANS V. 11.

proper ; just as in a court of justice among men, it often occurs,
that many things are wont to enter into the full view [aspect] of
the deed incidentally. And in some such way as this also the
good works of the reprobate will be made manifest. All things
may be known in the light, but all do not know all things.

§ 10. This consideration ought to inspire us with fear for the
future ; for it had this effect on the apostles, as this passage
2 Cor. v. shows. But if more tender souls shrink back from
that manifestation, on account of their sins past ; when they have
been duly instructed from what has been said, especially at § 6,
they will acquiesce [acquire confidence in regard to the manifes
tation of all sins in the judgment]. Often does truth, which at
first appeared bitter, become sweet after closer consideration. If
I love any one as myself, he may, with my full acquiescence,
know all things concerning me, which I know concerning my
self. We shall judge of many things differently, we shall feel
differently on many subjects, until we arrive at that point.

Koftiffrjrai, may receive) This word is used not only regarding
the reward or punishment, but also regarding the action, which
the reward or punishment follows, Eph. vi. 8 ; Col. iii. 25 ;
Gal. vi. 7. — exaffrosj every one) separately. — TO, dia, ro\> ffu/^aroi)
Man [along] with his body acts well or ill ; [therefore also] man
[along] with his body receives the reward ; comp. Tertull. de
resurr. carnis, c. 43. TO, — vpbg a, those inmost thoughts, accord
ing to which he performed outward actions, dia. TOU auparog,
while he was in the body, ver. 6, 8-iv. 10, comp. Bia Rom. ii. 27.
— tin ayadbv e'/rf xaxov, whether good or bad) construed with hath
done. No man can do both good and evil at the same time.

11. lHe!6olaev, we persuade) We bear ourselves so, by acting
as well with vehemence, as also with sobriety [" Whether we
be beside ourselves, — or whether we be sober"^\ ver. 13, that men,
unless they be unwilling, may be able to give us their approba
tion. . Comp. what he says on conscience presently after, and at
iv. 2. — Heidfiv, avayxdfyiv are opposed ; see at Chrysost. de

1 Ton (pofiov, the terror) Eccl. xii. 13. — V. g. — dvdpairovs, men). By
many the things which God Himself does are not approved; and how can
His servants be approved by any with regard to those things which they do ?
What is the counsel which His servants give \_7rti6optv] ? Thou hearest,
reader, in this very passage. — V. g.

2 CORINTHIANS V. 12, 13. 381

Saccr, p. 396, 392, 393.— Kipavipupida, we are made manifest)
we show and bear ourselves as persons manifest [to God and in
your consciences]. Those, who have this character, may be
made manifest without terror in the judgment, [tpattfttQwcti],
ver. 10. — JX.T/£W, / hope) To have been made manifest is past,
whereas hope refers to a thing future. Paul either hopes for
the fruit of the manifestation, which has been already made ; or
else hopes, that the manifestation itself will still take place. —
euvtidriffisiv, in your consciences) The plural gives greater weight.
[It sometimes happens, that a man may be made manifest
to the conscience even of such, as attempt to conceal the fact.

-v. g.]

12. rap, for) The reason assigned [aetiologia], why he leaves
it to the conscience of the Corinthians to form their opinion. —
didovng, giving) supply we icrite, or a similar general verb, the
meaning of which is included in the particular expression, we
commend. There is a participle of a similar kind, vii. 5-xi. 6.
He says, we furnish you with arguments for glorying in our be
half. — xa.vyj,/j,aro;, glorying) with regard to our sincerity ; so far
am I from thinking, that there is after all need of any commen
dation of us. — s%i«, you may have) repeat, occasion. — ev fpoeuvu.
xai o\j xapblq, in appearance; and not in heart) The same antithesis
is found at 1 Sam. xvi. 7, LXX., and in a different manner in
1 Thess. ii. 17. — xapdia, in heart) such was Paul's disposition
[vein] of mind — truth shone from his heart to the consciences
of the Corinthians.

13. E'/Ti i%fffTqij.e* sin euppovovptv) The former is treated of
ver. 15-21 : — the latter vi. 1-10. The force of the one word is
evident from the other, to act without or with moderation. Paul
might seem to be without moderation from the Symperasma,1
which he gave in the preceding verse \_namely, adorning his ojflce
with so many encominiums. — V. g.] — 0££, it is to God) viz., that
we have acted without moderation, although men do not under
stand us. — d^Tv, it is to you) Even godly men bear the moderation
of their teachers with a more favourable feeling, than their
t-/.ffraffi$, excessive enthusiasm ; but it is their duty to obey the
Spirit.

1 Sec App. A brief and summary conclusion from the previous premisses. — T.

382 2 CORINTHIANS V. 14-16.

14. Yap, for) The same sentiment is found at xi. 1 , 2 ; but
greatly augmented in force of expression ; for he says here, we
have acted without moderation [whether we be beside ourselves]
and the love of Christ, etc., there, in my folly and / am jealous.
— aydnri) love, mutual : not only fear : ver. 11, the love of
Christ, viz., toward us, in the highest degree, and consequently
also our love towards Him [That, which the apostle in this pas
sage calls love, which may perhaps seem to go beyond bounds, he
afterwards calls jealousy, which may be roused by fear even to
folly, xi. 1—3. — V. g.] — ffwi^ii, constrains ['distinct' keeps us
employed]) that we may endeavour to approve ourselves both to
God and you.

15. Kpivavrag, judging} with a most true judgment. Love and
judgment are not opposed to each other in spiritual men. — lirlp
KU.VTUV, for all) for the dead and living. — apa 01 vavrtg, then these
all) Hence the full force of the l-zlp, for and the utmost extent
of the mystery is disclosed ; not only is it just the same as if all
had died, but all are dead ; neither death, nor any other enemy,
nor they themselves have power over themselves : they are
entirely at the disposal and control of the Redeemer. — o/ has
a force relative to iravruv, for all. An apt universality. The
teachers urge ; and the learners are urged, because Christ died
for both. — &Kida.vw, are dead) and so now no longer do they re
gard themselves. The generous lovers of the Redeemer apply
that principally to themselves, which belongs to all. Their
death was brought to pass in the death of Christ. — xai, and) this
word also depends on or/, because. First, the words, one, and,
for all, correspond ; in the next place, died, and, that they
should live. — oi ^uvrs;, they that live) in the flesh. — aXXa, but)
namely, that they should live, viz., in faith and a newly acquired
vigour, Gal. ii. 20. — r&) he does not say, l<irtp rot. It is the dative
of advantage, as they call it ; lirtp, denotes something more than
this. — xa! eytpdfvn, and rose again) Here we do not supply, for
them; fork is not consonant with the phraseology of the apostle;
but there is something analogous to be supplied, for example,
[" that He might be Lord both of the dead and the living"]
from Rom. xiv 9.

16. 'ATO rov vvv, henceforth) From the time that the love of
Christ has engaged [has pre-occupied] our minds. Even this

2 CORINTHIANS V. 17. 383

epistle differs in degree from the former. — ovo'sva, no man) neither
ourselves, nor the other apostles, Gal. ii. 6 ; nor you, nor others.
We do not fear the great, we do not consider the humble more
humble than ourselves ; we do and suffer all things, and our
anxiety is in every way to bring all to life. In this enthusiasm
[Exoraff/;, being beside ourselves], ver. 13, nay in this death, ver.
15, we know none of them that survive,1 even in connection
with our ministry,— xara adpy.a, according to the flesli) according
to the old state, arising from nobility, riches, resources, wisdom,
[so as that from more natural considerations, we should either do
or omit to do this or that. — V. g.] — «/' de xai syvbixapf)/) oJda and
fyvuxa,2 differ, 1 Cor. ii. 8, 11— viii. 1. Such knowledge was
more tolerable, before the death of Christ : for that was the
period of the days of the flesh. — xard edpxa, according to the
Jieslt) construed with lyvuxaf^iv, u-e have known. — Xp/<rroi>, Christ)
He does not say here Jesus. The name Jesus is in some measure
more spiritual than the name Christ ; and they know Christ ac
cording to the flesh, who acknowledge Him as the Saviour, not
of the world, ver. 19, but only of Israel, ch. xi. 18, note : and
who congratulate themselves on this account, that they belong
to that nation from which Christ was descended, and who seek
in His glory political splendour, and in their seeing Him when
He formerly appeared, and in their hearing of His instructions
of whatever kind, before His sufferings, some superiority over
others, and in the knowledge of Him, the enjoyment of the mere
natural senses : and who do not strive to attain that enjoyment
which is here described, and which is derived from His death
and resurrection, ver. 15, 17, 18: comp. John xvi. 7; Rom.
viii. 34 ; Phil. iii. 10; Luke viii. 21.

17. El ric, sv Xpiffrp, if any one be in Christ) so as to live in
Christ. If any one of those who now hear us, etc. Observe
the mutual relation, we in Christ in this passage, and God in
Christ, ver. 19 ; Christ, therefore, is the Mediator and Recon
ciler between us and God. — xouvn xr/V/g, a neio creature) Not

1 i.e. Those not yet dead with and in Christ, but living in the flesh:
note on oi fartf, ver. 15. — ED.

a oTbot seems to be used as scio (of an abstract truth well known), or novi
(of a. person, with whom we are well acquainted), lyvux.*. as agnosco, or
cognosco, come to the knowledge of, I perceive, or recognize. — En.

384 2 CORINTHIANS V. 18-20.

only is the Christian himself something new ; but as he knows
Christ Himself, not according to the flesh, but according to the
power of His life and resurrection, so he contemplates and
estimates himself and all things according to that new con
dition. Concerning this subject, see Gal. vi. 15; Eph. iv. 24;
Col. iii. 10. — ra ap'/afa, old things) This term implies some
degree of contempt. See Gregor. Thaum. Paneg. cum annot.,
p. 122, 240. — vapyX&ev, are passed away) Spontaneously, like
snow in early spring. — /'&>u, behold) used to point out something
before us.

18. Ta ds wdvra, and all these things) which have been men
tioned from ver. 14. Paul infers from the death of Christ his
obligation to God, ver. 13. — y^ac, us) the loorld, and especially
and expressly the apostles ; comp. the following verse, where
there is again subjoined [hath committed] unto us. That word
us, especially comprehends the apostles ; but not them alone ;
for at the beginning of ver. 18, the discourse is already widely
extended [so as to apply to all meii\. Thus the subject varies
[is changed] often in the same discourse, and yet subsequently
the mark of the subject being distinct from what it had been,
is not expressly added. — fiptv, to us) apostles. — r% v diaxovlav, the
ministry) the word [of reconciliation] in the following verse.
The ministry dispenses the word.

19. '&$ on) Explanatory particles. — r,v xaraXAaotfcov) was recon
ciling, comp. ver. 17, note. The time implied by the verb fa
is shown, ver. 2 1.1 — h Xpiffrw, tv ripTv, in Christ, in us) These
words correspond to one another. — Kdepov, the world) wrhich had
been formerly hostile. — xaraXXa<r<rwr ^ Xoyifyptvoi;, reconciling,
not imputing) The same thing is generally amplified by affirma
tive and negative words. — ra xapaKrupara) offences many and
grave. — 0!/z,£vo?, having committed) as it is committed to an in
terpreter what he ought to say.

20. 'T<rsp Xpiffrov, for Christ) Christ the foundation of the
embassy sent from God. — irpesStvoptv ftioftcQa, we are ambassadors,
[we pray], we beseech) two extremes, as it were, put in antithesis
to each other, which relate to the words we have acted without
moderation [whether we be beside ourselves, ver. 13]. In anti-

1 viz. the time when God made Jesus to be Sin for us, etc. — ED.

2 CORINTHIANS V. 21. -VI. 1. .185

thesis to these, the mean between those extremes is, u<e exhort
[<rapaxaXoD,ttfv, not as Engl. Vers., We beseech], ch. vi. 1, x. 1,
which appertains to the ffMppovoiJ,u.ev, we act with moderation
[whether we be sober, ver. 13]. Therefore the discourse of the
apostle generally vapaxaXst, exhorts ; since the expression,
Kpsafifjopev, we are ambassadors, implies majesty, the expression
&o,tt£0a, we beseech, intimates a submission, which is not of daily
occurrence ; ch. x. 2, [comp. 1 Thess. ii. 6, 7]. In both ex
pressions Paul indicates not so much what he is now doing, as
what he is doing in the discharge of all the duties of his office.
' r^sp XpiffToZ, for Christ, is placed before the former verb [though
after the latter verb], for the sake of emphasis ; comp. the
preceding verses. Presently after, the latter verb is placed first
for the same reason. — xaraXXa/jjrE, be ye reconciled).

21. Toe) Him, who knew no sin, who stood in no need of recon
ciliation ; — a eulogium peculiar to Jesus. Mary was not one,
i) ftfi yvoDtfa, who knew no sin. — a'Aaprlav exoir,fff, made Him to be
sin) He was made sin in the same way that we are made right
eousness. Who would have dared to speak thus, if Paul had
not led the way? comp. Gal. iii. 13. Therefore Christ was
also abandoned on the cross. — ipsT:) ice, who knew no right
eousness, who must have been destroyed, if the way of recon
ciliation had not been discovered. — iv aury, in Him) in Christ.
The antithesis is, for us.

CHAPTER VI.

1. "SuvfpyoZvrt;, workers together) Not only as the ambassadors
of God, or on the other hand, as beseeching, we deal with you ;
but also, as your friends, we co-operate with you for your sal
vation. \This is the medium between the dignity of ambassadors
and the humility of beseeching, ch. v. 20. That is, ice try all
means. — Not. Grit.] For you ought to work out your own sal
vation, Phil. ii. 12. The working together with them is described,
ver. 3, 4; the exhortation, ver. 2, 14, 15 [as far as ch. vii. 1.—

VOL. III. B B

386 2 CORINTHIANS VI. 2-4.

V. g.] He strongly dissuades them from Judaism, as an am
bassador, and by beseeching ; as working together with them, he
strongly dissuades them from heathenism. None but a holy [ch.
vii. 1] minister of the Gospel can turn himself into all forms
of this sort. — xal, also}. — T^V xdptv, the grace) of which ch. v.
18, 19 treats, [and ch. vi. 2, 17, 18. — V. g.]— S^andai) This
word is drawn from the diKrp of ver. 2 [receive — For this is
God's season of receiving sinners]. Divine grace offers itself:
human faith and obedience avail themselves of the offer.

2. Aeys/, He saith) The Father to Messiah, Is. xlix. 8, em
bracing in Him all believers. — yap, for) He is describing grace.
— dtxrp, accepted) the acceptable time of the good pleasure of
God. Hence Paul presently after infers its correlative, evvpoa-

well-accepted, that it may be also agreeable to us.1 —
d GOV) I have heard tliee, viz. praying. — kv wlpcc, in a day)
Luke xix. 42 ; Heb. iii. 7. — Idov \>\Jv, behold now) The summing
up of the exhortation, ver. 1 ; set before us in the way of a sup
posed dialogue.2

3. 'EV {ATjBsvi, in nothing) corresponds to lv vavri, in every thing,
in the following verse. — diB6vn$, giving) The participle depends on
ver. 1. — <7rpoffxo<7rriv, offence) which would be the case, if we were
without ' patience' and the other qualifications, which are pre
sently afterwards mentioned. — ?j 3/axov/a, the ministry) The Ab
stract. The ministers of God, the Concrete, ver. 4.

4. Aidxovoi, ministers) This word has greater force, than if it
had been written Siaxovovg. — vnopovri, in patience) This is put first ;
ch. xii. 12 : chastity, etc., follow in ver. 6. A remarkable gra
dation. — -jroXAJj, in much) Three triplets of trials follow, which
must be endured, and in which patience is exercised, afflictions
[necessities, distresses] : stripes [imprisonments, tumults] : la
bours [watchings, fastings] : The first group of three includes
the genera ; the second, the species of adversities ; the third,
things voluntarily endured. And the variety of cases of the
several classes of trial should be observed, expressed, as it is, by
the employment of the plural number. — sv QXI-^BGIV,

1 The present time is SSXTOC to God : let it be also ivvpoaltx.rog to us.
—ED.

2 Or introduction of an imaginary speaker. See Append, on Sermoci-
natio. — ED.

2 CORINTHIANS VI. 5-8. 387

in afflictions, in necessities, in distresses) These
words are in close relation, and are variously joined with one
another and with the others, ch. xii. 10 ; 1 Thess. iii. 7 ; Rom.
ii. 9, viii. 35 ; Luke xxi. 23. In afflictions [d\i-^tsiv, the pressure
of trials] many ways are open, but they are all difficult ; in ne
cessities [cboyxa/c], one way is open, though difficult ; in dis
tresses [straits, anvo^upiais], none is open.

5. 'Axara<rra<jv'a/f, in tumults) either for, or against us.

6. 'EV yvuau) yvuffis often means leniency [aequitas], which in
clines to and admits of putting favourable constructions on
things somewhat harsh ; and this interpretation is consonant
with the phrase, in long-suffering^ which follows ; comp. 2 Pet.
i. 5 ; 1 Pet. iii. 7, note. — tv /4a-/.podvfu'q., ev ^p^arorrjTi, in long-suf
fering, in kindness) These words are also joined together in

1 Cor. xiii. 4 under the name of one virtue [charity], — iv <K\t\t-
f^a.7i uylu, in the Holy Spirit) That we may always have the
Holy Spirit present, that we may always be active, as also in
the putting forth into exercise miraculous gifts, 1 Thess. i. 5.
There immediately follows, in love, which is the principal fruit
of the Spirit, and which regulates the use of spiritual gifts.

7. At^iuv KO.I apianp&v) by offensive armour, when we are pros
pering ; and defensive, when we are in difficulties. In the case
of soldiers, xXivtiv, aytiv, e^iarpsfeiv ewt dop-j or IKI §/fog signifies
towards the right hand ; the SKI dsvida, i$ r^iav or ^aXivov, signi
fies, towards the left hand, just as the left hand is called by the
French, the bridle hand (main de la bride), and the right hand
is called the lance hand (main de la lance). Add the note to
Chrysost. de Sacerd., p. 464. Paul has so placed these words,
that they might at the same time form a transition ; for he just
now treated of the armour for the right hand, and he is forth
with about to treat of that for the left.

8. Ao^ris, glory) 5o£a and ar/,a/a, glory and disgrace are derived
from those, who possess authority, and fall upon those, who are
present ; evil report and good report are in the hands of the
multitude, and fall upon the absent. [Furthermore, glory pro
ceeds from those, who recognise the character which the minister
of God sustains ; disgrace, from those, who do not recognise him
as such, and therefore esteem more highly others, that in the
ajfairs of this ivorld perform any trifling work whatever. Infamy

388 2 CORINTHIANS VI. 9-12.

or evil report proceeds from the ignorant and malevolent ; good
report from the well-informed in like manner as also the well
affected. In proportion as a man has more or less of glory or
good report, in the same proportion has he also more or less of
either disgrace or infamy respectively. — V. g.] The contraries
are elegantly mixed together. — 8vff<pri,u<a,s, evil report) If not
even the apostles escaped this evil report, who can ask to escape
it ? — ug w\dvoi, as deceivers} men of the deepest infamy. — K/.T;^/?,
true) in the opinion of believers, and in reality.

9. 'Ayvooi/i^o/, unknotvn) [so that we are either quite unknown
and neglected, or we are considered altogether different from what
we really are. — V. g.] — Gal. i. 22 ; Col. ii. 1. — iwyivuffxo/Asvoi)
well known. — '/'dot), behold) suddenly and contrary to hope.

10. 'Ail) alway, at every time. As often as we had been made
sorrowful. — vXovrlfyvng, making rich) spiritually. — -raira y.urkyj-
OVTIS [Engl. V. not so well, possessing], holding fast all things)
lest they should be lost to others.

11. Tb ffro/a-a, the moutli) A Symperasma,2 by which Paul
prepares a way for himself, in order that, from the praise of the
gospel ministry, brought down from ii. 14 up to this point, he
may derive an exhortation to the Corinthians. — aviwyi, is opened)
hath opened itself. There is truly something very extraordinary
in this epistle. — KoplvSioi, 0 Corinthians) a rare and very life-like
address, expressive, as it were, of some privilege belonging to
the Corinthians ; comp. Phil. iv. 15, note. — ^ xapdta, the heart)
They ought to have concluded [drawn an inference] from the
mouth to the heart [of the apostle]. To be opened and en
larged, are closely connected. — irivrXdrvvrai, has been enlarged)
is diffused [in a widely extended stream of love], 1 Kings
iv. 29, 37 2rn, largeness of heart as the sand, that is by the sea
shore.

12. Ou STsvo^upiTede, ye are not straitened) The Indicative.
The antithesis is, be ye enlarged [ver. 13]. — sv ri/rfv) in us. Iv,
in its strict sense, in, as at ch. vii. 3. Our heart has sufficient
room to take you in. The largeness of Paul's heart is the same
as that of the Corinthians, on account of their spiritual relation-

1 ' A.-7ro6viitjMvrtg, dying) xi. 23. — V. g.

2 See App. A conclusion or brief summary drawn from the previous
premisses.

2 CORINTHIANS VI. 13-15. 389

ship, of which ver. 13. — CTsvo^upsTade, ye are straitened) by the
narrowness of your heart on account of your late offence. —
fv -roTg tf-rXay^vo/; vpuv, in your bowels) which have been grieved
on my account.

13. Trtv) supply Kara, according to. — aurr,v) the same ; that you
may have the same feeling, as we. — dvripiaQlav, recompense)
which you owe to me as a father ; comp. Gal. iv. 12. — w?
r'txvois Xsyu, I speak as to children) He hints in this parenthesis,
that he demands nothing severe or bitter. — crXarui^rs, be ye
enlarged) A double exhortation. Throw yourselves open before
the Lord, and then before us ; comp. viii. 5 ; be enlarged, that
the Lord may dwell in you, ver. 14 — ch. vii. 1, receive us,
ch. vii. 2.

14. Mi? yfnffdi, do not become) a soft expression for be not. —
iref>o?wyowrt;, yoked with an alien party [one alien in spirit]) [un
equally yoked~\, Lev. XIX. 19, LXX. roc, xrftvri ffov ov xarojsevffti;
enpoty'/'j}, thou shalt not let thy cattle engender with a diverse kind.
The believer and the unbeliever are utterly heterogeneous. The
notion of slavery approaches to that of a yoke. The word
D^iown, Num. xxv. 5. The apostle strongly dissuades the Cor
inthians from marriages with unbelievers ; comp. 1 Cor. vii. 39,
only in the Lord. He however uses such reasons, as may deter
them from too close intercourse with unbelievers even in other
relations [besides marriage]: comp. v. 16 ; 1 Cor. viii. 10, x. 14.
— d-TiSToi:, to unbelievers) heathens. He pulls up all the fibres
of the foreign root [of foreign and alien connections]. — ri$, what?)
Five questions, of which the first three have the force of an ar
gument ; the fourth, or what, and the fifth, have at the same
time also the force of a conclusion. — dixaioavvp xa: avopia, what
fellowship is there between righteousness and unrighteousness)
The state of believers and unbelievers is altogether different.

15. EsXiap, Belial) The LXX. always express in Greek words
the Hebrew, ^JT?2 ; but here Paul uses the Hebrew word for the
purpose of Euphemism [avoiding something unpleasant by the
use of a term less strictly appropriate]. This word is an appel
lative, 1 Sam. xxv. 25, and occurs for the first time in Deut.
xiii. 14. Hiller, Onom. S. p. 764. Belijahal, without ascending ;
i.e., of the meanest condition, of a very loio and obscure rank.
Paul calls Satan Belial. Nevertheless Satan is usually put in

3!K) 2 CORINTHIANS VI 16, 17.

antithesis to God, Antichrist to Christ. Wherefore Belial as
being opposed to Christ, seems here also to denote all manner
of Antichristian uncleanness.

16. Si/yxara^ff/s) LXX. Ex. xxiii. 1 : ov ffvyxaTadqffr) /tira rou
adfxov, thou shalt not agree with the wicked. — /JMTOC, eiduXuv, with
idols) He does not say, (AITO. vaoD tiduXuv, with the temple of idols
(although the Syriac version supplies with the temple), for idols
do not dwell in their worshippers. — uptTs, ye) The promises, made
to Israel, belong also to us. — kvoi^su — Xaoc, / will dwell in them
— my people) Lev. xxvi. 11, 12, LXX. ^au rfiv ex^v /iou tv \jp?v
— xai s/j,<7Ttpt<rarriffu iv I/AW, xal eVo/za; vpZiv Qsbg, xai v^iTg sfftsQe pot
Xao's : / will set my tabernacle among you — and I will walk among
you, and I will be your God, and ye shall be my people. Paul
quotes a single verse, he wishes the whole paragraph to be con
sidered as repeated. — efAirepivaTriffu, I will walk among [in]) I will
dwell signifies the continuance of the Divine presence; I will walk,
its operation. The subject of God's gracious dwelling in the
soul and body of the saints may be explained from its contrary,
viz., the subject of [the question concerning] spiritual and bodily
[demoniacal] possession ; as every dispensation of evil and good
may be compared together according to their opposite aspects
[principles]. — iffopai, I will be) The sum of the Divine covenant,
Ex. vi. 7; Heb. viii. 10. — &s6^ Xaog, their God: my people) There
is a gradation, [here ®tb$ ; but in ver. 18, sis irartpci} in the rela
tion of a father ; [again here Xao'g ; but t!$ u/oi)c] in the relation of
sons, ver. 18 ; Rev. xxi. 3, 7 ; Jer. xxxi. 1, 9.

17. 'E^iXfors — /*J5 d^rsadi) Is. Hi. 11, a
ix.tJdsv, xai axa&dprou [iq dryads' sfyX&i

vruv, from the midst of them) from the Gentiles.
saith the Lord) The additional epithet follows [in
ver. 18, augmenting the force of the words by Epitasis (See
Append.)], the Lord Almighty. — axaQdprov, unclean) The mascu
line, Is. lii. 11, 1 : comp. Is. Ixv. 5. To this may be referred,
let us cleanse ourselves, ch. vii. 1. — ^ axnadt, touch not) To see,
when it is necessary, does not always defile: Acts xi. 6; to
touch is more polluting. — tiabi^opcu, I will receive you [tcithin] to
me) as into a family or home [Comp. ch. v. 1-10. — V. g.] We
are out of doors, but we are admitted within. The clause, Come
out from, etc., corresponds to this. God is in the saints, ver. 16,

2 CORINTHIANS VI. 18.-VII. 1, 2. 391

and the saints are in God. elafexopai corresponds to the Hebrew
word f3p, Ezek. xx. 41 ; Zeph. iii. 19, 20.

18. El; vioitg xai dvyaripctz, in the relation of sons and daughters)
Is. xliii. 6. The promise, given to Solomon, 1 Chron. xxviii. 6,
is applied to ah1 believers. — Kupiog vavroxpdrup, the Lord Almighty
[the Universal Ruler]. From this title we perceive the greatness
of the promises. Now the word navroxpuirup, \_Universal Ruler]
Almighty, occurs nowhere else in the New Testament but in the
Apocalypse ; but here Paul uses it after the manner of the LXX.
interpreters, because he quotes the passage from the Old Testa
ment.

CHAPTER VII.

1. Kadaplffuptv, let us cleanse) This is the last part of the ex
hortation, set forth at vi. 1, and brought out ib. ver. 14. He
concludes the exhortation in the first person. The antitheses are
the unclean thing, vi. 17, and jilthiness in this passage. The
same duty is derived from a similar source, 1 John iii. 3, Rev.
xxii. 11. — /AoXuo/zoD, jilthiness} Filthiness of the flesh, for example,
fornication, and Jilthiness of the spirit, for example, idolatry, were
closely connected among the Gentiles. Even Judaism, occu
pied, as it is, about the cleanness of the flesh, is now in some mea
sure jilthiness of the spirit. Holiness is opposed to the former;
the fear of God, promoting holiness (comp. again 1 Cor. x. 22)
to the latter. — vnvparog, of spirit) Comp. Ps. xxxii. 2, Ixxviii. 8.
— e-rrnXoDms, perfecting) even to the end. It is not enough to
begin ; it is the end that crowns the work. The antitheses are
up~£oij,ai, fKirt\tu, I begin, I finish, ch. viii. 6, 10, 11 ; Gal. iii. 3;
Phil i. 6. — ay/ttffuvrjK, holiness) corresponds to be ye separated, ch.
vi. 1 7. — sv, in) he does not say, and [perfecting] the fear. Fear
is a holy affection, which is not perfected by our efforts, but is
merely retained. [ The pure fear of GOD is conjoined with the
Consideration of the most magnijicent promises, ch. v. 1 1 ; Heb.
iv. l.-V. g.]

2. \-jipr,ea.Ti i/ia;, receive M.«) The sum of what is stated in this

392 2 CORINTHIANS VII. 3, 4.

and in the tenth and following chapter. — ^a;) us, who love
you and rejoice for your sake, receive also with favour our feel
ings, words, and actions. — ouBiva, fidixqca/Atv, ovd'zva, itofafpafMt, oi/Ssi/a
evXfovixrriaa/j,? v) He lays down three things by gradation, the first
of which he treats from ver. 4, by repeating the very word ddi-
xi/v, at ver. 12 ; the second from ch. x. 1, by repeating the very
word pdtipuv, at ch. xi. 3 ; the third from ch. xii. 13, by repeat
ing the very word TXsovsjm/K, ib. ver. 17. I have marked how
ever the beginning of the paragraph at ver. 1 1 of the chapter
quoted. The point of transition [to the discussion of rXfOHxriA]
may be referred to what goes before or to what follows after
ver. 11 [i.e., maybe fixed in the context before or after ver. 11].
The discussion of the clause itself, o-ldiva. e^7.sovs-/.T^ffot,fj,ev begins at
ver. 13. This then is what he means to say : There is no rea
son, why you should not receive us [favourably : capiatis] : for
we have injured no man, by our severity producing an absorbing
grief [referring to ch. ii. 7, " lest such a one should be swallowed
up with overmuch sorrow"]; nay, we have not even made a man
worse by a too haughty mode of acting : nay, we have not even
defrauded any man for gain ; in everything we have consulted
you and your interests : comp. ver. 9; and that too, without any
reward. Whilst he declares, that he had been the occasion of
no evil to the Corinthians, he intimates, that he had done them
good, but very modestly keeps it as it were out of sight.

3. Ou Kpo$ xardxpiffiv, not \_for condemnation] to condemn you)
He shows that he does not say, what he has said at ver. 2, be
cause he supposes that the Corinthians dislike Paul and his col
leagues, but that he speaks with a paternal spirit, ch. vi. 13 :
and in order to prove how far he is from entertaining that sup
position, he calls it a condemnation, thus humbling himself anew.
— Kpot!pr)x.a, I have said before) ch. vi. 12. — yap, for) The reason
why he himself does not condemn them, and why they ought to
receive the apostle and his associates [ver. 2 " Receive MS."] —
iv xapdiaig, in our hearts) So Phil. i. 7. — e/$ TO auvavodavt/v xal ov^v,
to die and live with you) ch. i. 6, iv. 12. The height of friend
ship.

4. Happr,ffia, boldness of speech) ver. 16, ch. vi. 11. — u<jrep ipuvj
in belialf of you) to others, the antithesis is -Trpos l^a.^, to [toward]
you. — irupurt.'fjaii, with comfort) concerning which, see ver. 6, 7 :

2 CORINTHIANS VII. 5-8. 303

concerning joy, ver. 7, 8, 16 : concerning both, ver. 13 :
comfort relieves [' refreshes/ ver. 1 3], joy entirely frees us from,
sorrow. — ^ip^ipioatU^ai, I exceedingly [over and above] abound)
above [yvtp] all adversity. — dX/4/E/, in [' tribulation'] affliction)
of which, ver. 5, 6},ii36/j,tt/oi, ['troubled'] afflicted. To this belong
all those trials which he has mentioned at ch. iv. 7, 8, vi. 4, 5.

5. 2d?|, flesh) This is used in a large sense ; weigh well the
word p&/3o/, fears. — ft/jSe/tcro/) [troubled] afflicted, viz., we were.
— t^udtv, without) on the part of the Gentiles. — ssuhv, within)
on the part of the brethren, comp. 1 Cor. v. 12, 2 Cor. iv. 16.

6. To-jg ra<rsiwjs, the humble [them that are cast down]) for those
that are exalted and puffed up, do not receive [are not capable
of] comfort.

7. 'AvayyiXXwv) bringing back icord to us who were waiting
for him. This is the meaning of the compound verb. The
nominative [in its construction] depends on TTOC^XX^TJ, he was
comforted : the sense also refers to the words, ev rr, Kapova'ia, by
his coming. — rqv v,uuv s-ri^o^aiv, your earnest desire) towards me. —
rbv vfj,uv oBvppbv, your mourning) concerning yourselves, because
you had not immediately punished the sin. — rbv 6/ziv £»jXoy, your
zeal \_fervent mind]) for saving the soul [spirit] of the sinner.
These three expressions occur again, ver. 11. A syntheton1 is
added to each of them : but here he deals with them more
moderately, and for the sake of euphemism [see Append.] puts
earnest desire in the first place, and uses the expression mourning,
not indignation. — JTEP s,aoD, for my sake [not as Engl. toward me~\)
Because the Corinthians showed a " fervent mind," Paul was
relieved from the exercise of that fervour. — uan pi /j,a/.\ov, so
that I rather [" the more"]) An imperceptible transition. I
had not so much consolation, as joy : joy is rather to be desired
than consolation, ver. 13 [/zaXXov t^api)/*!*].

8. 'Ex rfj exiffroXf,) in the letter, he does not add, my : presently
after, he removes himself further from it, when he adds, exeivri,
that [same epistle.] — il xal) although : Paul had wished to remove,
if possible, sorrow from the repentance of the Corinthians. He
uses this particle thrice in one verse ; also at ver. 12. Observe

1 See the Append. The combination of two words which are frequently
or emphatically joined together.

394 2 CORINTHIANS VII. 9.

his paternal gentleness, he all but deprecates [his having caused
them sorrow]. — /SAETTW, / perceive) from the fact itself. — ti xai,
although) in this clause, 6V/ 35 J-r/ffroX^ sxetvr) ei xai itfoc, upav JAU-
xrifffv upas, the words £/ xai should have a comma either before
and after them, or else neither before nor after them. The
apostle explains the reason, why he does not repent of having
caused sorrow to the Corinthians. The letter, he says, has
made you sad only for a time, or rather not even for a time.
Whence also Chrysostom in his exposition repeats the words,
on vpbs upav JAUTJJO'EI' u/Aag, in such a way as to omit e! xai. The
particle si xai, put absolutely, expresses much feeling [Valde
morata est. See Append.] Sextus vpbs affrpoXoyov, says, Met? Jip'tpav
ciidev TUV fpoeipriftevuv dwarov iffri irapaffrjfiiiouaSai, pova df, ei xai cipa,
rag ro\j ^A/'OU xivrigng. Bydaynone of the things previously mentioned
can possibly be observed, but only the motions of the sun, if indeed
even those ; wherein si xai apa, as Devarius properly remarks,
takes away the concession, that had been made, namely, that the
motions of the sun only can be observed ; if only, says he, viz.,
even the motions of the sun can be observed. See Devar. on
the Gr. particles, in the instance, d xai, also in the case of dXX'
tlirtf and dXX' ti fipa, and Budaei Comm. L. Gr. f. 1390, ed. 1556,
and, if you please, my notes on Gregor. Neocaes. Paneg., p.
174, on £/' put absolutely. Luther very appropriately translates
it Vielleicht. Others, without observing the force of the particle,
have wondrously tortured this passage, which is most full of
the characteristic ^og [See Append.] of the apostle. The ovdi
Kpb$ upav, Gal. ii. 5, is a kindred phraseology.

9. NUK %«/>w, / now rejoice) The now forms an epitasis ; ' not
only do I not repent, that you had brief sorrow, but I even rejoice,
because it has proved salutary to you. — d$ ptTdvoiav, unto repen
tance) Unto here determines the kind of sorrow. — xara &ebv,
[after a godly manner] according to God) according to here
signifies the feeling of the mind, having regard to and following
God. There is no sorrow with God ; but the sorrow of peni
tents renders the mind conformable to God ; comp. xara, accord
ing to, Rom. xiv. 22 ; Col. ii. 8 ; 1 Pet. iv. 6. So in Philostr.

1 i.e. He had already said, / rejoiced, in ver. 7 : and here in ver. 9, iu>w,
added to the same word / rejoice, augments its force. See Append. — En.

2 CORINTHIANS VII. 10. 395

in Heroicis, p. b'ti5, xard diov rixu, / am come here under divine
auspices. — tv ^dtvi, in nothing) This is consonant with that
feeling, under which the apostle also speaks, xi. 9, lv -ram, in
everything. — ^^tu^re, ye might suffer loss or damage) All sorrow
which is not according to God, is damaging, and deadly, ver. 10.
10. Msrcw/a* — a,a£ra,aj>.»;roK, repentance — not to be repented of)
From the meaning of the primitive word, ^freevo/a belongs
properly to the understanding ; ^ra/xsXs/a to the wall ; because
the former expresses the change of sentiment, the latter, the
change of care [solicitude], or rather of purpose. Whence
Thomas Gataker, Advers. misc. posth., c. 29, where he treats
very accurately of these words signifying repentance, closes a
long dissertation with this recapitulation : We have thus a series
not completely, but exactly delineated, by which that feeling from
its first origin, as it were by certain degrees and advances, is at
length brought on, as Septimius would say, to its proper maturity.
In the first place, censure or punishment is inflicted [anim-
adversio], a proceeding which is termed by the Hebrews 3? 215?
for 2? JYiE? : from this arises acknowledgment of error, and
/xeraKo/a, reformation [resipiscentia, coming to a right state of
mind]. £vffapiarr,ffi; or XUTTJ, dissatisfaction with one's self
and sorrow, follow this /j.iravoia, that which is explained by
the Hebrew, DH3, penitence. The consequence of this, where
it has become efficacious, xal yvqaia, genuine, is 215?, conver
sion, tKusrpopr!, /AtTupeXfia, which finishes and crowns the icork,
since it brings in quite a new mode of living, instead of the
old." Such are his views. Furthermore, on account of the
very close relationship between the understanding and the will,
/MrapeXtia, and f^eravoia, occur together, and both the nouns and
verbs are promiscuously used even by philosophers, and they
correspond in the LXX. with the single Hebrew word Dm ; in
both [MTU. signifies after. Whence Plato in the Gorgias, raDra
crporo^ffaff/ psv, 6i>Kzra* /Aira,voi;aaai be, aduvctra. These things are
possible to them that think beforehand, but impossible to those that
think afterwards. Synesius, Ep. iv., rf> s<ri/j.rii)u, ipaaiv, rb pf*
,a£>.£/v oux ^c, TO ot fttTa/Ai'Miv, evr,v. It is said, that Epimetheus had
no care at the time, but that he afterwards had care.1 Both these

' Epimetheus was f.ibled, in contrast to Prometheus, to have had no
thought, but to have had after thought when too late. — Eu.

396 2 CORINTHIANS VII. 10.

words are therefore applied to him, who repents of what he has
done, and of the counsel which he has followed, whether his
penitence be good or bad, whether it be on account of something
evil or good, whether accompanied with a change of future
conduct or not. If we consider their use however,
is generally a term midway between good and bad
different^ and is chiefly referred to single actions; but
especially in the New Testament, is taken in a good sense, by
which is denoted the repentance [regret on account] of the
whole life, and, in some respects, [loathing] of ourselves,2 or
that whole blessed remembrance of the mind [the mind's review
of the past, and of its own state heretofore] after error and sin,
writh all the affections entering into it, which suitable fruits
follow. Hence it happens, that f^sravoi/v is often put in the im
perative, /j,erafj,e\t?ff6ai never ; but in other places, wherever
lj.tra.ma is read, fiirafteXeta, may be substituted ; but not vice
versa. Therefore, Paul distinctly iises both words in this
passage, and applies to /Airdvoiav s}$ surrtpiav the term d/zsra-
fj^sXrjTov, because neither he can regret, that he had occasioned
this perdvoiav, repentance, to the Corinthians, nor they, that they
had felt it. — sis aurqpiav, to salvation) all the impediments to
which are thus removed. — jcar^ya^sra/, worketK) Therefore
sorrow is not repentance itself, but it produces repentance ; that
is, carefulness (aw&jv), ver. 11. — ^ &) but the mere sorrow of
the world, etc., of which I was not a promoter among you. —
rov xoffpov) of the world, not merely, according to the icorld
(answering to the epithet of Xua»j, viz., q xara dsbv). [Such was
the sorrow of Ahab in the case of Naboth. Now and then the
malignant powers of darkness also mingle themselves with it, as in
the case of Saul. In such cases, even the innocent cheerfulness of
children, or the singing of birds, or the frisking of calves some
times move their indignation. The sorrow of the world, such as

i'htiot is often used of the remorse and regret of such a one as
Judas. 'Miroe.vftia. of the true penitent — ED.

2 Repentance of ourselves is not English, and does not suggest any very
clear idea. I think the author meant to apply it to our original depravity,
which to believers is the subject of confession and lamentation before God.
This may be considered as a species of repentance, and seems to agree with
the qualifying phrase in some respects. — TR.

2 CORINTHIANS VII. 11. 397

this, is not less to be avoided than the joy of the world. The
world experiences joy at their social feasts, for the rest of the time
they are generally under the dominion of sorrow. — V. g.] — tfavarov,
death) chiefly of the soul, which is evident from the antithesis
[' salvation'].

11. 'l&ov, behold) Paul proves this from their present expe
rience. — I//A/V, to you) The Dative of advantage ; comp. ver. 9,
at the end. — ff<rovbr,v, carefulness) Scrota/by, is said of whatever of
its kind is good, sound, and vigorous. A beautiful passage in
the 2d book of Aristotle's Eth. Nicom. c. 5, furnishes an illus
tration, ^ ro\j opdct/.fAOiJ apirrj rdv rt o£>$a/./zov ff-T&i/Sa/of cro/E?" xai rb
spy™ auToD' ofioiug q roij /'TTOU apery, IKX'QV n SiroufiaTbv rroiiT, xai
ayadbv fyapen/, x.r.X. " The vigour of the eye renders both the
eye and its action excellent, in like manner the vigour of the
horse renders the horse excellent and well fitted for running,"
etc. ; so that rb SKoudaiov is rb iv s^/ov, and is opposed to r& pai/.w,
ib. c. 4. Therefore gxov&ri signifies activity, diligence ; and in
the present case expresses the principal characteristic of repent
ance, when it seriously enters into the soul, a characteristic
which xurappovrirai, despisers, are devoid of, Acts xiii. 41. Six
special characteristics presently follow this * carefulness ;' and
this one is again mentioned at ver. 12. The same word is also
at ch. viii. 7, 8, 16, 17, 22. — a/S/.a avol.oyiav, x.r.X., but, clearing
of yourselves) But makes an emphatic addition [Epitasis]. Not
only this, which I have said, but also, etc. Some of the Corin
thians had behaved well, others not so well in that affair ; or
else even all in one respect had been blameless, in another, had
been culpable ; from which cause it was that various feelings
arose. They had taken up the clearing of themselves [dcroXoy/av,
self-defence~\ and a feeling of indignation, in respect to them
selves ; they had fear and vehement desire, in respect to the
apostle ; zeal and revenge, in respect of him, who had been
guilty of the sin. Comp. in this threefold respect ver. 7, note,
and ver. 12, note. — avoXoylav, clearing of yourselves [self-de
fence"]) inasmuch as you did not approve of the deed. — ayu.vu.-x.-
rr,ffiv, indignation) inasmuch as you did not instantly restrain
it. — aya.va.xrr,giv is used here with admirable propriety. It de
notes the pain, of which a man has the cause in himself, for
example in dentition ; for E. Schmidius compares with this

398 2 CORINTHIANS VII. 12, 13.

passage that from Plato, xvycig xai ayavdmrrrftg trip! ra ouXa, itch
ing and pain about the gums. — <p6/3ov, fear) lest I should come
with a rod. — exirtodyffiv, vehement desire) to see me. — £?jXoi>, zeal}
for the good of the soul of him, who had sinned. — dXX' sxbixneiv,
but revenge) against the evil, which he had perpetrated, 1 Cor.
v. 2, 3. — ev Kavri) in all the respects, which I have stated. —
ffuvtgrr}<fa,re lauro\j$, you have approved yourselves to me) you have
given me satisfaction. — ayvo-jg sJvat, to be clear) To be is a mild
expression for to have become ; for they had not been quite clear,
1 Cor. v. 6. A mutual amnesty is expressed in this and the
following verse. — Kpaypan, in the matter) He speaks indefinitely,
as in the case of an odious occurrence.

12. o-j% ivsx.iv ro\j adixri<tavTos) Whatever I have written, I have
written it, not for the sake of him, who did the wrong. He calls
him TOV dbixqaavra, whom he calls, ch. ii. 5, rlv XsXuTTjxoVa. He
now varies the term because the expression, to make sorry, he
said concerning himself, ver. 8, 9 ; and he now dismisses this
very sorrow. Inasmuch as you Corinthians have done what
was just respecting him, who had committed the sin, by your
zeal and revenge, I acquiesce. — oudi tvextv ro\j a.bix.rfisvros, nor for
the sake of him, who suffered wrong) The singular for the plural
by euphemism. The Corinthians had suffered wrong, ch. ii. 5 ;
and their clearing of themselves, and indignation put it now in
Paul's power to acquiesce also on their account. Others ex
plain it as referring to the offended parent, 1 Cor. v. 1. — rrtv
ffvoudriv fi/tuv, our care) Comp. ii. 4. — IVWT/OV, in the sight of)
Construed with <pavtpcmdrivai, that it might be manifested.

13. 'Etfi ry vapax^sst U/AUV, on account of your comfort) which
followed that very sorroiv. — ^tpiaaoTspus '/ttAXXty, more abundantly
rather [exceedingly the more]) That feeling rather [/AaXXon] takes
the name of joy than comfort; and the joy was, mptaaorepuc,
more abundant, than the comfort. So ,aaXXo)/ with the superla
tive, xii. 9 : /iaXXoi' for di 2[autem], yea and, is put here with
striking effect.

1 Tischend. and Lachm. stop thus: <W TO£TO •x-ctpa.x.eK'hijftel)/*. iirl Se T?
•x-xoctx.'hqaii, etc. The 3s is put after v£pi<raoTipus by Rec. Text. But after
«»i by BCD(A)G/y Vulg.— ED.

2 The omission, however, of the particle Se both in the margin of the 2d
Ed. and in the Germ. Ver., is thought to be not quite so certain. — E. B.

2 CORINTHIANS VII. 14, 16.-VTII. 1, 2. 3U9

14. Kexau;/»!/4a/, ou xarriffxvi/dr,vt I have boasted, I am not
ashamed) ch. ix. 4, xii. 6. — -ran-a, all things) He suitably refers
to ch. i. 18.

16. 'EV <xavri, in every thing) This is applicable in the antece
dent and consequent [in the context which precedes and that
which follows]. He says, if I reprove you, you take it well ;
if I promise for you, you perform what is promised. So he
prepares a way for himself with a view to what follows in viii. 1
and x. 1, where the very word dappu, I have confidence, is re
sumed. — e» i/a/v, in you) on your account.

CHAPTER VIII.

1. Tvupifyptv, we make known) This exhortation is inserted in
this passage, which is extremely well suited to the purpose, and,
after the preceding very sweet declaration of mutual love, with
which it is connected by the mention of Titus ; it is also set
before them according to the order of Paul's journey, that the
epistle may afterwards terminate in a graver admonition. More
over the exhortation itself, even to the Corinthians, in respect to
whom the apostle might have used the authority of a father, is
even most especially liberal and evangelical. — rr,v %ap/c, the grace)
When anything is well done, there is grace to those, who do
it, and also grace to those, to whom it is done. This word
here is of frequent occurrence, ver. 4, 6, 7, 9, 19 ; ch. ix.
8, 14.

2. 0A/4/EWJ, of distress (pressure) [of affliction^) joined to
poverty, ver. 13, 0X/-vJ//f, a burden of distress. — ntpiaaiia. xai
KTU'/tia,, abundance and poverty) An oxymoron and hendiadys
pleasantly interwoven. — Kara /Satfouc) Bddous is the genitive,
governed by xara : comp. xara, Matt. viii. 32 : also E. Schmid.,
2 John, ver. 3. He quotes his own syntax of Greek particles,
an excellent book.— avXorqroe, of piberality] simplicity) Sim
plicity renders men liberal, ch. ix. 11 [acrXorjjra, which Engl. V.
renders bountifulness~\.

400 2 CORINTHIANS VIII. 3-0.

3. "Or/, because} Anaphora with epitasis.1 — paprupZ), I bear
icitness) This expression has respect to the words, xara, accord
ing to, and crapa, beyond. — audaiperoi) of their own accord ; not
only not being besought, but they themselves beseeching us.
See the following verse.

4. Afo,«,gvo/, beseeching [praying^) They had been affectionately
admonished by Paul, not to do beyond their power. The Mace
donians on the other hand besought [prayed], namely, that their
gift might be received. — rqv -^apiv %ai rqv xoivuvlav,2 grace and
felloivship3) a Hendiadys.

5. "Eduxav, they gave) This word maintains the whole struc
ture of the paragraph in the following sense : Not only have
they given grace and a proof of fellowship, or 5o/xa, that gift,
but they have altogether given their own selves. So Chrysos-
tom, Homil. xvi. on 2 Cor. ; comp. especially Homil. xvii., where
he repeats vvi-p &vva/j,iv tduxav. The nominatives avdaipiroi, 8t6-
fj,tvoi are connected with the same verb sduKav ; and the accusa
tives %ap/K, xoivuviav, lavrovg, depend upon it, in an easy and
agreeable sense. The transcribers have thrust in di^aadat rtpas
after ayio-jc, ; and those who consider these words as Paul's, give
themselves great trouble, especially Beza. Different commen
tators have used different glosses, which are quite superfluous. —
npurov, first) their own selves, before [in preference and prece
dency to] their gift ; comp. Rom. xv. 16. — r& Kup/w, to the Lord)
Christ. — xai rifj.iv bia foXjj/taros ©eoD, and to us by the will of God)
It is therefore called the grace of God, ver. 1 . The Macedonians
did not of themselves previously determine the amount of the
gift, but left that to the disposal of the apostle.

6. Eii) Not the end, but the consequence is intended [" inso
much that"]. — xadus npoevfip^aro, as he formerly began) in regard
to spiritual things, ch. vii. 15. To him, who has begun well, the
things which are beyond turn out easy. He had gone to the
Corinthians ; he was going to the Corinthians. — iv-irs^'say, he

1 See App. The same on, already used ver. 2, is again by Anaphora used
here, to mark the beginnings of sections or sentences. The netra. StW^/i/
makes an emphatic addition or epitasis. — ED.

* Rec. Text adds after »-/iov; the words li~£,ot.a&a.i y^A:. But BCD( A)Gfg
Vulg. omit them. — ED.

s = their free gift of fellowship to be ministered to. — ED.

2 CORINTHIANS VIII. 7-9. 401

would finish) in this matter. [//' you have attempted any good
t/tiii</, finish it. — V. g.] — tig v/jt,&(t in respect of you) that you
might imitate tlie Macedonians.

7. 'AX>.' vamp, but as) He says, but. The things which Paul
had formerly done with the Corinthians by means of Titus, had
the force of an injunction, i-r/T-ayjj, vii. 15. Comp. 1 Cor. v. 7.
lie now acts differently : therefore the word that presently after
depends on, / speak, in the following verse. — ua-mp, as) The
Spirit leads to abundance in all respects. — y^Jjan, in knowledge)
This is mentioned appositely: coinp. ch. vi. 6, note. Its conju
gate yvu>j,rtv occurs presently at ver. 10 : comp. 1 Cor. vii. 25,
note. — xai <ra.ff?i <TTou6rj) and in all diligence, a-outy here compre
hends 'faith,' and ' utterance' (of the heart and of the mouth),
' knowledge,' etc. And the genus or whole is often subjoined to
the species or one or more parts, by introducing the connecting
link, and all; ch. x. 5; Matt. iii. 5, xxiii. 27; Mark vii. 3;
Luke xi. 42, xiii. 28, xxi. 29 ; Acts vii. 14, xv. 17, xxii. 5 ;
Eph. i. 21, iv. 31, v. 3 ; lleb. xiii. 24, James iii. 10 ; Kev. vii.
16, xxi. 8, xxii. 15. — xai rr\ — a-/d-fa and in lore) He subjoins to
the genus [ff-rouo^] the species [dya-r^] which is most connected
with the matter in hand [viz. that they should contribute to
their brethren in need]. — e|, from) He does not say, in your
love toward u$, but he says, in lore from you in us [in the love
which is on your part, and is treasured up in us], because the
Corinthians were in the heart of Paul, ch. vii. 3. He pleads
their love as an argument : he does not add, that they should
give the more on account of Paul, who had preached to them
the Gospel gratuitously. — 'iva, that) This word depends on Xlyco,
I xjn'iik, elegantly subjoined [ver. 8].

8. A/a, by) Having mentioned to you in ver. 1, the diligence
of others. — ?.ai) also. This is more powerful than any command
ment. — aya^r^, of love) nothing is more forward in zeal [refer
ring to a-rroudf,g] than love. — dc/xtpd^uv, proving) The participle
depends on ver. 10.

9. rtvuffxin yap, for ye know) by that knowledge, which ought
to include love. — ^dpiv, the grace) love most sincere, abundant,
and free. — s^ru^-jae, He became poor) He bore the burden of
poverty ; and yet this is not demanded from you : ver. 14. —

of Him, His) This intimates the previous greatness of
VOL. III. C C

402 2 CORINTHIANS VIII. 10-14.

the Lord. — xruyjiiq, v\ovrr,ffriT!-, through His poverty ye might be
rich} So through the instrumentality of all those things, which
the Lord has suffered, the contrary benefits have been pro
cured for us, 1 Pet. ii. 24, end of ver.

10. K«/, and) — avfjuptpei, is expedient) An argument from the
useful, moving them to give : So, ver. 16, v<irsp. A most pleasant
paradox. — r& Koir,gai, to do) for the past year. — rb 6'iXtiv, [to be
forward] to be willing) for this year.

11. T<J cro/jjffa/, the doing) that you may do again. — l^inXseart,
perform) The beginning and especially the end of actions lays
the foundation of praise or else blame, Gen. xi. 6 ; Josh. vi. 26 ;
Jer. xliv. 25. — ocrws, that) namely, it may be. — IK ro\j e^iv, out of
that which you have) not more. The proposition [theme for dis
cussion] in relation to what follows.

12. Upoxurai, if there be obvious [if there be first]) So itwvt-
pia vpoxfirai v/j^Tv, evil is before you, Ex. x. 10. — ivvpoadsxros, he is
well-acccepted or very acceptable) to God, ch. ix. 7, with his gift.
[Not as Engl. V. " it is accepted ;" ix. 7 confirms this, " The
Lord loveth a cheerful giver "^ — ou xa6b ovx t%ei, not according to
what a man has not) For thus [were God's favour regulated by
the/ amount of the gift, not by the willingness of the giver] a
more humble person would be less acceptable.

13. Ou y&f) for not, viz. the object aimed at is not. The rule
of exercising liberality. — avesis' 6\tyii) The same antithesis is
found, 2 Thess. i. 6, 7. — !|- igorqros, by an equality) in carnal
things. [Love thy neighbour, as thyself (not more). — V. g.] —
sv r& nv xaipti, at the present [juncture] time) This limitation
does not occur again in the following verse. — rb — Kepiggtv/na,)
abundance) in external resources [means]. The imperative
yivia&u is courteously omitted, for he does not command, ver. 8.

14. Ka/ TO — <!repf<fgev/j,a,, that also their abundance) in spiritual
things.1 — yivr,rat ei$) We have the same expression at Gal. iii.
14. — rb vpuv vffripripa, your [spiritual] tcant) inasmuch as ye
were Gentiles. Their [spiritual] abundance had already begun
to supply the want of the Corinthians ; he is therefore speaking

1 As Jews. Eng. Ver. evidently takes it of temporal abundance, i e.,
that if hereafter ye be in want, their abundance may supply you, as you now
supply them. But Beng. takes both "your abundance" (temporal) and theirs
(spiritual) of the present time. — ED.

2 CORINTHIANS VIII. 15-19. 4(»3

of continuation, increase, and reward [in spiritual tilings]. Nor
yet would I venture to deny, that the corporeal abundance also
of the Jews would sometimes supply the corporeal want of the
Gentiles ; for the limitation is omitted, ver. 13, note. Although
[the view that the reference is to] the spiritual abundance of
Israel is supported by the parallel passage, Rom. xv. 27. —
iffoT7}$, equality} in spiritual things.

15. rsypa-rra/, it is Written) Ex. xvi. 18, ovx txXtovafffv 6 rb
ToX;), xai 6 TO ^.arrov, oux r^.a.TT6^r,fftv. The article TO adds to it
the force of a superlative [r6 <roXj, the most; TO tt.a-rrov, the least].
— o TO croXi), he who the most) viz. 0vXXe~a$, gathered. There is
a similar expression, Num. xxxv. 8, ao-A TUV TO, <roXXa, TO/.XCC. —
o-jx. ex/.tovaet) he had not more than an homer.

16. Xdpi;, thanks) There was earnest care in me [myself] :
from which proceeded [to which was owing] the exhortation to
Titus ; but there was in Titus himself the same earnest care,
divinely inspired ; for which I return thanks to God. See how
widely this duty of thanksgiving extends. Often in some par
ticular case, one person has greater care than others, as was the
case with Titus. This circumstance ought not to be blamed,
but to be acknowledged as the gift of God.

17. HupcixXriffiv, the exhortation} that which is given at ver. 6,
namely, that he should go to you. — atovdaioTipo;, more forward}
more active than to require exhortation, ver. 22.

18. Su^Ts/x-vJ/a/zei', ice have sent along with him) Timotheus
and I. So ver. 1, etc. This word is repeated at ver. 22 by
anaphora ;l and in this passage, where it first occurs, is em
phatic with /MTU. — TOV a&Xpov, the brother} It was unnecessary to
name this companion of Titus, and that 'brother,' who is spoken
of at ver. 22. See ch. xii. 18. The ancients were of opinion,
that Luke was intended ; see the close of the epistle ; comp.
Philem. 24. — o5, of whom} He, who is faithful in the Gospel,
will be faithful also in matters of inferior importance.

19. XftpoTo^dilf [chosen] appointed) This participle is not con
strued with, he icent unto you, ver. 17 : for that construction
would interrupt the connection, ver. 18, 20, awri/j,-^afj.tv — an\-

1 See Append. The repetition of the same word marking the beginnings
of sections.

404 2 CORINTHIANS VIII. 20-22.

Xd/i£i>o/, we sent along with — avoiding. Therefore 05, who, is to be
supplied, taken from o5, of whom, whose, in the preceding verse.
The churches had given this companion to Paul, whithersoever
he might go. Hence they are called the apostles, or messengers
of the churches, ver. 23 : and Paul declares, that this office here
also has respect to the present business. From this it is evident,

that the rights of the churches are mutual [reciprocal] awsxd^o^,

the companion of our travels. Those, who read with Wolfius,
<r-ji/£xS»j(tto£ v'Muv, refer to it by mistake the various reading of the
pronoun at the end of the verse.1 — <ruv, with) construed with
ffwsxdrifAoc, the companion of our travels. They carried along with
them the gift of the Macedonians to Jerusalem. — npoc, to) con
strued with xtiporovqdsts, chosen, appointed. — auroD roD Kvpiou, of
the [same] Lord Himself} viz. Christ, ver. 21. — -/.ai vpodv/uiav
fipuv, our ready mind) The proofs for reading fj/^uv are by far the
most numerous, and vpuv has crept into a few copies, by an
obvious exchange of the Greek pronoun, which was more
readily made on account of the alliteration of the u in vpuv
with vpodv/ttav. The churches had charged the brother of whom
he is here speaking, the companion of Paul, with their own gift,
not with a view to the readiness of the Corinthians, which had
less relation to the clmrches, but with a view to produce readi
ness on the part of Paul and of that brother, i.e. lest for fear of
that llame, of which he afterwards speaks, their willingness to
undertake and finish the business might be lessened.

20. 'Adporqn, in this abundance) This term does not permit the
Corinthians to be restricted [niggardly] in their contribution.

21. 'Ev'Jj<riov Kvplou, in the sight of the Lord) in private, in
truth : comp. Rom. xii. 17, note.

222. Avro?g, ivitli tlieni) with Titus and the brother. — crscro/tfjjoe/,
through the confidence) construed with, ice have sent along icith,
here and at ver. 18 : comp. v. 23. — sis 6//,a?, which we feel
towards [m] you) concerning your liberality.

1 Therefore both the margin of the 2d, as well as of the larger Ed. and
the Germ. Ver., prefer the reading YI^UV. — E. B.

At the end of the verse hpuv is the reading of all the best Uncial MSS.,
BCG, etc., Vulg., etc. Rec. Text has vpuv with but slight authority. — ED.

2 EVUKIOV xi/Spu^uv, in the sight of men) Men are depraved, and are
therefore suspicious. Hence also it is just, that men of the highest integrity
should avert all suspicion . — V. g.

2 CORINTHIANS VIII. 24.-IX. 1-4. 405

23. 'TT£p, [pro] in behalf of, for) This gives the motive of the
confidence.1 — T/Vou, xonavbg, in behalf of Titus, a partner) These
words are in apposition ; comp. [ch. xi. 28] Luke xxii. 20 \_diaOr,-/.ri
Iv rifi alpar/ pov, ri vxep vpuv JX^UVO'/XEVOC], note. — afoXfo/, brethren)
It might have been said for, or in behalf of our brethren, but
the word xoivurig, partner, coming in between as the nominative
case, brethren is also put in the nominative, and the verb are is
supplied, i.e., whether they are and are regarded as our brethren
for the sake of whom we are confident you will be liberal]. —
d-T&VroAo/) deputies, messengers ; persons who on the public ac
count execute a pious office. Again supply are.

24. "Enfoi^i* evfeiZaffdi) This expression is the same idiom as
yjj.ii'iiv ^apdv.2 — fig auroic, tig Tpoguxov rZ>v ixxXjjflV&it', to them, in the
face of the churches) The knowledge of the matter was sure to
spread by means of the messengers [deputies] among the churches.

CHAPTER IX.

1. Ti ypatptiv, to write) For you will have witnesses present
with you, and I know, that you are ready without writing letters
to you.

2. Kau^S/za/, I boast) The present tense. Paul was still in
Macedonia. — 36 1% 'J^v &-6*} the zeal, which was propagated from
you to the Macedonians. — ro-jg cXs/ova;) most [not merely very
many, as Engl. V.] of the Macedonians.

3. "E<T£,tt-v|/a, / sent) before me, ver. 5. — iv r& pipei, in this re
spect [behalf]) He makes a limitation. — xaQug il.tyov, an I icas
saying, ver. 2.

4. 'T/AE/C, ye) much more so [you would feel still more ashamed
than we]. — iKoaraasi, stedfast confidence) [concerning your libe
rality], ch. xi. 17.

1 i.e. We feel confident you will be liberal fur the sake o/Titus. — ED.

2 An accus. of a cognate signification to the verb, Manifest a manifesta
tion.— ED.

1 'Avo iripvai, since last year) owing to the former exhortation of Paul,
1 Cor. xvi. 1.— V. g.

406 2 CORINTHIANS IX, 5-9.

5. 'Avayxalov, necessary) not merely [suitable] becoming. —
effnyysXfjtivriv, promised before [But Engl. V., whereof ye had
notice before']) by me, among the Macedonians, concerning you
[the liberality on your part, which I had vouched for to the
Macedonians]. — ti>\vyia») as ">TI is used for word and deed, so
£tiXoy/a, a blessing and a benefit ['bounty'], a bountiful gift, LXX.
Josh. xv. 19. — tTvai) for ro\> swat, that it may be. — ourug, so) The
Ploce is by this word [so] shown in regard to bounty.1 — xteovi^iav,
[covetousness] avarice) It is avarice, when men give niggardly,
and receive [get] unjustly.

6. 3>udo/j,wug) sparingly. [The reaping corresponds to the manner
and principles of the sowing. The very words lead to that infer
ence. — V. g.]. — £uAoy/a/s) The plural adds to the force.

7. Kadug KpoaiptTrai) according as he purposeth [is disposed] in
his heart, Gen. xxxiv. 8, it^DJ nP^j LXX — xposfoero -^vyy. He
purposeth beforehand : grudgingly : from necessity : cheerful ;
Four expressions, of which the first and third, the second and
fourth are opposed to each other. — !£ avayx»j?, from necessity) on
this account only, that he cannot refuse. — '/Xapbv, cheerful) like
God, Prov. xxii. 9, LXX., civdpa. iXapbv xat doTqv ayaaa (Alex.
iuXoyi?) o Qiog, God loves a cheerful man and a cheerful giver
(Alex, blesses, instead of loves).

8. Tlaaav yjapiv, all grace) even in external goods. — xipifffftvaai,
to render abundant) even while you bestow. — JVa, that) What is
given to us is so given and we have it, not that we may have,
but that we may do well therewith. All things in this life, even
rewards, are seeds to believers for the future harvest. — avrdpxtiav,
sufficiency) that you may not require another's liberality. To
this is to be referred the bread, ver. 10. — ayadbv, good) in regard
to the needy. To this the seed is to be referred, ver. 10.

9. 'Effx6p*i<rt9, He hath dispersed) a generous word ; to disperse
[scatter] with full hand, without anxious thought, in what direc
tion every grain may fall. There is also a metonymy,2 hath dis
persed [scattered], i.e., he always has, what he may disperse
[scatter]. Indeed in Ps. cxii. 9 it is a part of the promise. —

avrou, his righteousness) righteousness, i.e., beneficence;

1 Ploce, where a word is used, as e^Xoy/* here, first in the simple sense,
then to express some attribute of it. — See Append. — ED.

2 Here the substitution of the consequent for the antecedent. — ED.

2 CORINTHIANS IX. 10-12. 407

see the next verse. The latter is marked in its strict sense.
Righteousness is something more. — /xm/, remains) unexhausted,
uneffaced, unfailing.

10. 'O de) God. — sKixoprtyoJv, He that supplies, or ministereth)
There is [implied an] abundance, inasmuch as seed is given ;
bread, which is a necessary, is therefore given first. Paul hints,
that, in the promise of the seed, which is denoted by the verb he
hath dispersed, the promise of bread also is presupposed ; but he
adds more : for there is in the text a Chiasmus ; ] God, who pre
sents seed to the sower, will supply and multiply your seed : God,
who gives bread for food, will increase the fruits [produce] of
your righteousness, which feeds the soul. Kighteousness is the
food of the soul, Matt. v. 6 ; vi. 31, 33. — iKi~/j>w/t7v, to supply, or
administer, is emphatic ; but ^opr^tTv to give or minister, with the
addition of K^nQwem, to multiply, implies more. — STG^O;, the seed,
i.e., resources [worldly means], so far as they are piously laid out :
yivvrt^ara, the fruits, [the offshoots], i.e., the growth of all spiritual
improvement and corporeal blessing, springing from that sowing.
This mode of pointing has been already noticed in the Appa
ratus, so that the comma should be placed after fipuaiv, not
after yjtprc/r^i. — xai ciprov, and bread) Is. Iv. 10, ?«.; av du
(6 iiEroc) dir'fffiM rui ttsipovn 7.0.1 ciprov «/; jSpuffiv, until the rain give
seed to the sower and bread for food. — yjprr/fati, icill gii'e) The
indicative.2 The Corinthians will afford scope [opportunity
for exercise] to the divine liberality, and it will evince itself
towards them. — yen^/zara) SO the LXX., yevnj/zara dizaioff-jvy:,
llos. x. 12.

11. nX&yr/£o'//.Evo/, being enriched) This depends on, that ye may
abound, ver. 8. The present here is used to imply; having more
than a sufficiency [ver. 8].

12. 'H diaxovia rr^ XiiTovpytaf return) the administration of this
service, a becoming appellation. 7.urovpy!a is the function itself,
[service to be discharged,] 6/axox/a, the act. — ^poffam^Xr^o^aa, still

1 See Append.

3 Which is preferred both in the 2d Ed. and in the Germ. Vers. different
from what had been the case in the first Ed. — E. B.

BCD(A) corrected later, fg Vulg. (but Fuld. MS. has prsestavit — mul-
tiplicavit) Cypr. have •xflw/wtt — rA«0t/ve?. G has xflwswxt — -Tr
and so Rec. Text. C has TA^I/I/*;. — ED.

403

2 CORINTHIANS IX. 13-15.

further supplies [supplies in addition]) a double compound.
1 heir wants were also supplied from other quarters. -™XX*v, lv
many} feminine [not "thanksgivings of many."]

13. Aox^s) [the experiment] the proof a/orded by this minis-
aon.-ao!<omffj glorifying) This depends on thanksgivings,

VG.r* of gam the nominative case, on the same principle as
vm. 23, ™te, [T/™, ™^s_d«50/.-^ i<wa

ipS*>br *fe ««$«*um 0/ your profession) They were about
;o profess by their very acts, that they acknowledged the divine
bounty shown to themselves in the Gospel, [and had yielded
[victas dedissesc. manus) to the word of grace.— V. g]— *«/
•/ff rfira* arc<Z to aft) He, who benefits some of the saints, bv
that very act benefits all ; for he shows, that he is favourable to
all.

14. Ae^e/, on account of their prayer) [But Engl. Vers., " bu
their prayer for you."] Construe, glorifying [3^^.^, ver. 13]
for their prayer; for we give thanks even for the prayers which
have been given to us [which God has enabled us to offer],

run. i. 3 [/ thank God, that without ceasing I have remem
brance of thee in my prayers'].— tevtM™, greatly desiring)
construe with air*,, of thern.-^ on account of, for) construe
with thanksgivings [.^/tfr/S,, ver. 12].-^' ^») which rests
upon you, in such a degree as that it redounds to their ad
vantage.

15. xdp,s, thanks) This is the meaning: God has given us
»» 3«Mv, the gift, abundance of good things both internal and
external, which both is in itself inexpressible, and bears fruits of
a corresponding description; comp. ver. 8, etc. (where there is
an expression [an attempt to express the abundance of the gift],
but its words are not adequate so as to satisfy Paul's mind), and
ch. vm. 9, 1, and the full egression of these fruits, by reason of
the copiousness of the topics, has rendered the language itself
at the end of the preceding chapter somewhat perplexed. The
modus1 is added, thanks be to God.

» Sec Append. « Modalis Sermo." Here, the modus accompanying the
simple naked proposition is thanksgiving.— ED.

2 CORINTHIANS X. 1. 409

CHAPTER X.

1. Airs; &< syw riocDXoj, noiv I Paul myself) An expression
very demonstrative and emphatic. Myself forms an antithesis,
either to Titus and the two brethren, in reference to what Paul
premised [viii. 18, 22, ix. 3] : or, to the Corinthians, who of
themselves were bound to attend to their duty ; or, even to
Paul himself, who was about to use greater severity when in
their presence [ver. 2, 11], so that auroj, myself, may signify,
of my own accord. — Ta^axaXw) exhort, advise, for your sake ;
when I might command and threaten. The antithesis is <5Jo(aa/
8i, but I beseech, for my own sake, in the next verse [Engl.
Vers. loses this antithesis by rendering both verbs, / beseech].
— dia, by) A motive equally applicable to Paul and the Cor
inthians. — TfaoYrjroj %.ai i<riir/.iiot,;, the meekness and gentleness)
vpqtrriz, meekness, a virtue more absolute : IV/£/x.;/a, leniency,
gentleness, is more in relation to others. Each of these is the
true source of even his severest admonitions [and ought to be
so in' ours also]. — roD Xf/<rroD, of Christ1) This signifies, that he
did not derive his meekness from nature. Or else, bta, by, is
used as at Rom. xii. 1 [I beseech you by the mercies of GW],
so that the meekness and gentleness of Christ Himself seem to
be understood ; but the objection to this view is, that sV«/xs/a,
gentleness, appears to be predicated of Christ Himself in no
other passage, and this is a usual mode of speaking with Paul,
to represent Christ as working and exerting His power in
him and by him. Comp. the phrase, the truth of Christ [is in
me], i.e., the truth in Christ, 2 Cor. xi. 10 ; and add Phil. i. 8,
note. — o;, who) This is a pleasant mimesis or allusion to their
usual mode of speaking, ver. 10, a figure which is also here
repeated more than once in the verb Xoy/£o/za/.2 — ra-ye/^j)
humble [lowly. Engl. Vers., base], timid.

1 i.e. By the meekness and gentleness derived by me from Christ. — ED.

2 Aoy/ifo^a/, Jam thought, Ao*/iop.oi>;, ver. 5j Aoy<£t'i7#<y, ver. 7 and 11,
:ill refer to the Xoy/a,«o< of the Corinthians (ver. 2, Aoy/^o^^oi/;) by Mi
mesis. — En.

410 2 CORINTHIANS X. 2-5.

2. Azopai, I beseech) God ; as at xiii. 7, or here it is, I beseech
you. Paul intimates, that, as he may beseech in his letters, so he
can nevertheless act with severity in their presence. — Xoj//£o,«,a/,
I am thought [but Engl. Vers., / think to be bold]) Passive as
in Rom. iv. 4, 5. — Ix'i nmg [against] as to, with respect to some}
construe with to be bold. — rovg Xoyifypsvoug, thinking) in the
middle voice. — us, as if) Connect it with according to the flesh.
— xara ffdpxa, according to the flesh) as if they may despise us
with impunity.

3. 'EV ffapxl, in the flesh) writh weakness. See the following
verse. — l aTpanvopida, we war) By this \vord he opens the way
for a transition to what follows ; and the reason of the boldness,
7(t\> 6apprjffat [ver. 2], is included.

4. Ta yap ocrXa, for the arms [iveapons]) From the paternal
rod, 1 Cor. iv. 21 [shall I come unto you with a rod?], he now
proceeds to arms, with increasing severity ; comp. presently ver.
6; also 1 Cor. v. 5, 13. — ou ffapxixa, dXXa dwara,) not carnal and
weak, but spiritual, and therefore mighty. — r& ©£& [Engl. Vers.,
" through God,"] to God) This is virtually an accusative case.2
So ch. ii. 1 5, to God. In like manner, Acts. vii. 20 ; in the
same way as the preposition f» is used as a prefix, Jonah iii. 3
[an exceeding great city, " lit. a city of God'}. The power is
not ours, but of God. The efficacy of the Christian religion is
an argument of its truth. — fyvpupaTuv, of strongholds) A grand
expression. [The human understanding may here suspect in
flated language ; but it is no common force and power, to ivit, the
force and power of those things, which in the case of the soul are
brought out on both sides (both on the carnal and on the spiritual
side). — V. g.]

5. Aoyiffpovs [imaginations, reasonings] thoughts) those very
thoughts of which he speaks, ver. 2.3 — xadaipovvreg, casting doivn)
This expression might be construed with ver. 3, but it rather
depends on ver. 4, the pulling down [%a6a!pt<nv]. Again, the

1 'Ev actpx.1 — ov X.U.-TU, oa.fx.ai,, in the flesh — not according to the flesh) There
is a great difference. — V. g.

2 As the Accus. is often used adverbially, forming an adverbial epithet.

—ED.

3 Ao'/ifffioi/s alludes, by Mimesis, to the Corinthians, rovg
etc., ver. 2.— Ei>.

2 CORINTHIANS X. 6, 7. 411

nominative is used for an oblique case, as in ch. ix. 13, note. —

•rac u-4/w/Aa, every high thing) Thoughts is the species ; high thing,
the genus. He does not say, tXJ/oj ; comp. Rom. viii. 39, note.1 —
exalting itself) like a wall and a rampart. — xara rr\,
roj ©soD, against the knoiuledge of God) True knowledge
makes men humble [attributing all power to GOD alone. — V. g.J
Where there is exaltation of self, there the knowledge of God is
wanting. — a/^aaXoir/^oms crac c&Tj/za) NoTj/xa implies the faculty
of the mind, vooj, of which >.oy/<r/*.o/, the thoughts, are the acts.
The latter, hostile in [of] themselves, are cast down ; the former
vanquished and taken captive is wont to surrender itself, so
that it necessarily and willingly tenders the obedience of faith
to Christ the conqueror, having laid aside all its own authority,
even as a slave entirely depends on the will of his master.

6. 'EV srofau f%pmc) viz., i]^3.c, he says, we are ready [having
ourselves in readiness]. We have zeal already ; and it will
be brought forth into action at the proper time. — xd.ffa\>, all) This
has a more extensive meaning than Ipuv, your, presently after.
— orav, when) lest the weaker should be injured,2 ver. 8. This
is the principal point of pastoral prudence. [Paul had already
done something of this sort at Corinth, Acts xviii. 7. On a
similar principle, GOD exercises so great long-suffering as lie
does, in regard to an immense multitude of wicked men, till those
things ichich can be gained thereby, have been drawn forth. See
Exod. xxxii. 34. — V. g.]

7. To. xara, fpoffuxov pX'sxfTi, do you look on the things accord
ing to the face [outward appearance]) The error of the Corin
thians is noticed and refuted generally, ver. 7—9 : then, having
been specially detailed, it is specially refuted, ver. 10, 11.
Therefore [ver. 7] let him think this [ver. 11], is repeated. —
xara Tf&VwTov, after the face [outward appearance]) ver. 1. In
antithesis to, by letters, ver. 9. He says, I can act with severity
face to face [as well as by letters : xpotiuxov being opposed to

. — £/' r/{) if any one of you. — xsKotdfv) xt<soi6rtati and
have been hitherto variously used by Paul in this epistle,
ver. 2, etc. — ap' iauroD, of himself) before he is in a more

1 ityo? the primitive, height absolutely : v-^u^a. a kind of verbal, not so
much high, as a thing made high, elevated, elated. — ED.

3 Were I prematurely before the time to revenge disobedience. — ED.

412 2 CORINTHIANS X. 8-12,

severe manner convinced of it by us. The Christian by his own
feelings can measure his brother. — Kutowg, even as) The conde
scension of Paul, inasmuch as he merely demands an equal place
with those, whom he had begotten by the Gospel ; for he him
self must previously have belonged to Christ, or been a Christian,
by whom another was brought to belong to Christ. This was
a cause [motive] for modesty [a modest feeling towards Paul]
in the case of the Corinthians. — xa/ ^/«/£, we also) A fact which
such a man [one that trusts he belongs to Christ] will be able
to realize by experience.

8. Tap, for} This word makes an emphatic addition to the
previous enunciation [epitasis]. — xai ntpiffaonpov n, even somewhat
more exceedingly [excellently]) for they were not only Christians,
but apostles, etc. — e^ovaiac, of the power) ver. 6, xiii. 10. — 1>
Kupioc, the Lord) Christ. — oi/c a/ffp^m^ffo/za/, / shall not be
ashamed) It will not be mere flashes of lightning from a basin ; 1
I shall not shrink from exercising my authority.

9. "iva ftri) I say this, lest) etc. — wg &v) Apposite particles
[as though I ivould]. — sx<po!3t?v v/xag, terrify you) as if you were
children, with vain terror.

10. *7]<r/) saith he [one], viz. he, who thus speaks : viz. he,
who is mentioned at ver. 11. The concealed slanderer is in
tended, whom the Lord, or even Paul, by the Lord's pointing
him out, saw. There was such a slanderer also among the
Galatians ; Gal. v. 10. — /Saps/a/, weighty) the antithesis is con
temptible. — td^upai, powerful) the antithesis is weak. — vafouoia,
his presence) This was an instance of the same truth embodied
in the saying of the present day: One's presence diminishes
one's fame. The Anthologium of the Greek Church for the
29th day of June has a commemoration of Peter and Paul, with a
representation of the form of both the apostles, and, so far as
Paul is concerned, it agrees well enough with this passage. —
a<r0Ei^g, weak) occasioning no fear to the spectators.

11. Tw X&'yw, in ivord) In antithesis to rti ipyu, in deed.

12. O-j yap To\uufj.£v, for we dare not) Paul very fully vindicates
his apostolic authority, under which the Corinthians are also
placed : and he refutes the false apostles who, [xi. 13, 14] assum-

' A figurative expression for, a man must not be ashamed to assert his
authority, if he wishes to make it of avail to correcting abuses. — ED.

S CORINTH I A5S X. 13. 413

ing any specious form whatever, also obtruded themselves among
them, and put the sickle into Paul's harvest. Reproving the
bold daring of these drones, he says, vet dare nut ; in which, while
he tells what he himself does not do. he marks by implication,
what they are doing. I, says he, claim nothing to myself from
them [I own no connection with them] ; let them in turn cease
to join themselves to us [identify themselves with asj, even at
Corinth. He puts a hedge between himself and them. — J/T^/KU
r, rsyr.t/>au) to plice [ourzelre*^ on fA/? fame lereL as sharers of the
same office ; or to compare [ourselves] as partakers of the same
labour ; both, in respect to you : eyzfrtweu, tfansj* are placed on
Hie fame level with one another, which are of the same kind ;

.vTcuj tliinn* are compared, which, though they differ in
kind, are supposed to have at least the same relative aspect
[rationem]. u.^r::~^r-t-. presently after corresponds to t^xi/nu, as
- . • . — rl») The Genitive. Of those, who

commend themselves, the bolder: . n U^

fame lertl, etc. — *a/ c.- - 7) This

is put at the beginning of the clause for the sake ofemph^— —

:.* <-'•••/}, r~r.~/~) See App. Crit. on this passage. This phra
seology does not indeed apply to the false apostles, who really
attempted to measure themselves by ::iem-

a them. Paul, on the contrary. says of L:

those like himself! ice mtature ou. *•. not by

them, the false apostles : ice compart tcith ourztlcs-z, not

with them.s

13. Os/ii not) From ver. 13 to 1»3, both the i/r^/?/; and the

'/; [alleged by the false apostles as subsisting! between the
apostle and the false apostles are utterly set aside. This is the

Summary of his argument : ciy/ £/; ri aa£r;<i jmtv/r.fi^-^a. n OLJj.tr-

rflwf Z&-TWJ. The first member, i-jyi si; ri a.afrpo, is put in anti
thesis to the it ia-.,rwj iarn.~vr-^ and is treated of ver. 13, 14. the
word fLirft* being often repeated. The second,

1 D(A')G.'<7 Vulg. Loci£ omit *-, «v*<«£*<». Bat B reads the vords
(r.nsUtr, which I^achm. prefers) : so also Memph. and both STT. Versions.
—ED.

2 It is consistent with this, that the Gfr. T>r., although it ci^MBes the
voids •» n»ni*tf *!*.£: oi. ret so arranges the arreement of the words, that
the same sense comes out. which the Gmomf* cire?. — E. B.

414 2 CORINTHIANS X. 14, 13.

c, is put in antithesis to the iauro/g <fwyxpivovrt$, and is treated
of ver. 15, 16, the word aXXorp/o/g being repeated. Paul has a
measure; they boast as to things that are without measure [in
immensa gloriantur], and Paul will proceed to preach the Gospel
among the untutored [rudes, heretofore untaught] Gentiles ; they
boast tig ra sroipa, of things made ready for them [ver. 16]. — i!g)
as to, concerning ; comp. ver. 15, note. — a/^srpa, things without
measure) an acute amphibology ; aptrpov is that which either
does not keep, or else has not a standard or measure. Paul
keeps his measure ; the false apostles have none at all. — «XX«)
but, viz., we will act. — TO psTpov TOV xav6vo$, the measure of the
rule) MsrpoK xal xavuv is a phrase sometimes used as a combina
tion of synonyms : here they differ. Mirpov is said in respect of
God who distributes the several functions, xavuv, in respect of
the apostle who labours in the discharge of his function. There
fore xavuv is determined by perpov ; for ftsrpov with Eustathius is
7-ag/g; and p'srpov and ptpi^u are conjugates, because both are
from /M/pu, comp. Clavis Homerica, p. 222. Their respective
provinces were apportioned to each of the apostles. — psrpov, a
measure) This word is repeated, so that the ou may be explicitly
recognised as having relation to perpov. — TOV xowovog is put abso
lutely. After the accusative p'sTpov the genitive perpov is put, to
mark the part [ptpos taken out of eptpiffev, i.e. the province assigned
to Paul] among the Corinthians. — sfLtpisiVj distributed) By this
verb the false apostles are openly excluded.— -sp/xs^a/) i.e. roD
epixiffdai. — ayj>i Kai vftuv) even to you. Meiosis.

14. Ou yap v-7ripe%.Tiivo>j,sv) for ive stretch not ourselves beyond
our measure. — ayjn yap, for as far as) Paul proves from the
effect, that the Corinthians were included in the rule marked
out to him by God. — sv r$ eiayyeXfy, in the office of (preaching)
the Gospel) comp. ii. 12, [JX4&I — zh TO tvay/i/jov Xp/<rroD, when I
came to (preach) Christ's Gospel^]

15. O'JK £/V, not in relation to) This is the beginning of the
second member [See beginning of note ver. 13], which, so far as
the construction is concerned, is connected with the end of the
first: comp. notes on Rom. viii. 1. We will not make an
advance into any other man's province, saying : These are

1 See App.

2 CORINTHIANS X. 16, 17.- XI. 1. 415

mine. — av%avo/j,ivr,$, increasing) The present [as -your faith is now
increasing. But Engl. V. When your faith is increased], Paul
wished neither to leave the Corinthians before the proper time,
nor to put off [preaching to] others too long. — ?v ii'tfv, in your
case, \l>y you']) Our altogether solid and complete success in your
case will give us an important step towards still farther successes.
— fj.cyaXuvdr,vai — iuayyiX/tfaffflo/) to be truly enlarged }yy preaching
the Gospel [lit. So as to preach the Gospel]. To boast is in anti
thesis to both verbs conjointly, but especially to enlarged. — ti;
irtptffffsiav) abundantly.

16. E/?, to) or in relation to. The antitheses are, in the places
beyond you, and, as to the things (places) that are ready to our
hand. — TO. :j^sp'sxsiva, those places, which are beyond) to which no
person has yet come with the Gospel, towards the south and
west ; for he had come from Athens to Corinth, Acts xviii. 1. —
oux tv aXXo7-p/OLi, not in another mans) The antithesis is, according
to our rule [ver. 15]. — ei:) to intrude ourselves by boasting into
[as to] those things (places) which are ready to our hand. — troif&a,
ready. It denotes even more than ftToipafffLeva.1

17. '() 6s, but he who) lie hereby in some measure sounds a
retreat ; and yet by this very clause of after-mitigation,2 he again
gives a blow to the false apostles. — lv Kvptw, in the Lord) and
therefore with the approval of the Lord [ver. 18].

CHAPTER XL

1. "OpsX&v, would that) He step by step advances with a pre
vious mitigation3 and anticipation of blame to himself [TP&ST/-
^^'s] of a remarkable description, to which the after-extenuation
/a] at xii. 11 corresponds. — fj,axpw, a little) The anti-

1 Made ready for an occasion. But e-oift.it in a state of readiness, habi
tually ready. — Ei>.

2 See App., under the tit. EFITHERAPIA.

3 See A pp., under the tit. Ilpc,(li/>»7riiet. Here, an anticipatory apology
for what he is about to say, which might seem inconsistent with modesty on
his part.

416 2 CORINTHIANS XI. '2, 3.

thesis is found at ver. 4, 20. — ry atppoewp, in my folly) He gives
it this appellation, before that lie explains it, and by that very
circumstance gains over the Corinthians. This is a milder word
than pupia.1 — avs^sffSsy bear with) The imperative ; comp. ver. 16.

2. Zr,Xu yap, for I am jealous) In this and the following verse
the cause of his folly is set before us : for lovers seem to be out
of their wits.2 The cause of the forbearance due to Paul is ex
plained ver. 4, comp. ver. 20. — 0soD ^Xw, with a godly jealousy)
a great and holy jealousy. [If I am immoderate, says he, / am
immoderate to God. — V. g.] — ^p/j.offd/^v, I have espoused) There
is an apposition, to one husband, viz. Christ, and both are con
strued with, that 1 may present you [viz. to one husband, Christ].
Therefore / espoused is put absolutely. [But Engl. V. I have
espoused you to one husband.~\ Moreover ap/j-ogopai, I espouse,
is usually applied to the bridegroom. But here Paul speaks of
himself in the same feeling of mind as when he ascribes to him
self 'jealousy,' which belongs properly to the husband; for all
that he felt, and all that he did, was for the sake of Christ. —
xapdevov ayvriv, a chaste virgin) not singly [the individual members],
but conjointly [the whole body together]. He does not say,
chaste virgins, Kapd'evovz ayvdg.

3. <bo[3o:Jij,ai, I fear) Such fear is not only not contrary to love,
but it is a property of love, ch. xii. 20, 19. \All jealousy doubt
less arises from fear. — V. g.] — dt, but) This is opposed to, / have
espoused. — uc, as) a very apposite comparison. — Evav, Eve) who
was simple and unacquainted with evil. — iravoupyiq, through sub-
tilty) which is most inimical to simplicity. — O'JTU;, so) The saints,
even though original sin were entirely quiescent, may be
tempted. — (pQupy, should be corrupted) Having lost their virgin

'* A.$puv, according toTittmann (Syn.New Testament), is one who does not
rightly use his mental powers. Paul, in ver. 16, calls himself oitppuv, be
cause after the manner of men he boasted &>; oiippav. The fault of the &tppwtt
is oitppoaviin ; that of the civoqroi (those who follow false rules of thought and
action) is ftuptet, opposed to aotpt'a. ' A.<ppoai>vyi, ' insipientia,' is applied to what
is senseless, imprudent, ex. gr. rashness in speaking, Mark vii. 22. But
"Mapioc., ' stultitia,' folly of a perverse and often of a wicked kind, Matt. v.
22.— ED.

2 The Latin words are, " amantes enim videntur amentes" which cannot
be imitated in a translation. — T.

2 CORINTHIANS XI. 4. 417

purity. Seducers threatened the Corinthians ; see next verse.
An abbreviated mode of expression for, May be corrupted anil
drawn from their simplicity. — a^X6Tr,Tog, the simplicity) which is
intent on one object, and most tender ; which seeks not another
[Jesus ; aXXov] nor a different [Spirit : inpov, second and diffe
rent]^ ver. 4.

4. E/', if) He lays down a condition, on the part of the real
fact, which is impossible ; he therefore says in the imperfect,
you might tolerate it [but as the condition is impossible, you
ought not tolerate it] ; but as regards the attempt of the false
apostles, not only is the condition laid down possible, but is
actually realized and present. He therefore says in the present,
preacheth [not Imperf. as, ^vtr/tadf, Ye might tolerate it] ; comp.
Gal. i. 6, 7. — yap) The reason of Paul's fear was the yielding
character of the Corinthians. — 6 IP^O/LLIVOZ, he that cometfi) any
one ; out of Judea, if you please ; Gen. xlii. 5, rj.dov /ura TUV
tpyj>tj,t\iM, they came with those that came. \_He already states, what
the Corinthians were in duty bound to allow to be stated, ver. 1. —
V. g.] — aXXov irspov, another — a different) These words are
different from each other. See Acts iv. 12, note. aXXov sepa
rates [from the true person] by a far less definite boundary here
than trepov.1 — oux £Aa/3ere, ye have not received. — odx. sdiZaadi, ye
have not accepted) Distinct words, well suited to the respective
subjects ; the will of man does not concur in i receiving' [XGC/A-
/Savm — JXa/Ssrs] the Spirit, as in ' accepting' [JSejaff^] the
Gospel.2 — 75 euayyeX/ov tTtpov, or another gospel) The words, if
there be, or, if you receive, are appropriately [for convenience'
sake] left to be understood. — xaXw? f,vei%f«de, you might well
bear with) This forbearance, as being likely to lead to cor
ruption [ver. 3], is not approved, but the word, with xaXo)?,
is used as at Mark vii. 9. The fulness [saturitas, fulness to
satiety~\ of the Corinthians is noticed, and their eagerness for

oj, according to Titlmann, denotes another, without regard to any
diversity or difference, save that of number. "ET*/»O? indicates not merely
another, but also one different. "Ei-t^of, according to Ammonius, is said tiri
duoi? in the case of two; «AAoj, iitl 7rhn6»ai>'m the case of more than two. — El>.

3 The Engl. V. has happily expressed the distinction by ' received,' «x«-
/3tT£, of a thing in receiving which we are passive, and which is not dependent
on our will: ' accepted,' t^i^xaSi of that, the receiving of which is at our own
w ill ; to receive to one's self, to accept, to welcome. — ED.

VOL. III. D D

418 2 CORINTHIANS XI. 5, G.

a more novel and splendid Christianity, if any such was to be
found.

5. Tap, for) The particle connecting the discussion with the
proposition [the subject he proposed to discuss]. The sum of
Paul's boasting is here stated and repeated, ch. xii. 11. — ruv
v-a-epMavj the very chiefest) such as James, Kephas, John [distin
guished/or their high privilege in being witnesses of the transfigura
tion of Jesus. — V. g.], or even the other survivors of the twelve,
Gal. ii. 2, not merely such as those, who are called apostles in a
wider sense, i.e. I am as much an apostle as he who is most so.
Peter has no title to any preference. [Acts xxvi. 13, 16 ; Gal.
i. 16.]

6. Ei, if) He proves himself to be an apostle, 1. from his
knowledge worthy of an apostle ; 2. from his self-denial in
refraining from asking them for maintenance, ver. 7, 8. He
makes by anticipation a way to himself for stating both of these
facts, so that the necessity of stating them may be clearly seen.
— idturris, rude) This word is opposed to his apostolic eminence
[ver. 5]. His detractors spoke of Paul as ; rude' [untutored].
He declares that he was not rude in knoicledge, which was the
first gift of an apostle : and an extraordinary instance of it is
found in the next chapter. That he was rude in speech, he
neither very strongly denies, since that was not injurious to the
apostleship, nay, it conduced to its advantage, 1 Cor. i. 17,
etc. : nor does he confess it with greater prolixity [at greater
length] than his power in speaking allowed ; nor does he an
swer, that other apostles also may be considered rude in speech,
but he leaves the matter undetermined, comp. ch. x. 10, 11, and
to be decided by the Corinthians themselves ; for he adds : but
we have been made manifest to you in all things, etc. [He therefore
removes out of the way one after another of those things, which the
Corinthians opposed to his prerogative as an apostle. — V. g.] —
«XX' iv 'ravri pctvepuQivreg iv KU.GIV tig u/z.aj) The Vulgate has, but
we are manifested in all things to you,1 as if either ev <za.vr) or Ji/
vaaiv were superfluous. But the two expressions have a different
meaning : tv navri, in every thing, even in speech and know-

1 In omnibus autem manifestati sumus vobis. So also the Ante-Hierony-
mic Lat. Versions^ and the uncial MS. G. But the weight of authorities
support both i* va.vrl and tv vaaiv. — ED.

2 CORINTHIANS XI. 7-12. 419

ledge ; iv Ta<r/k, m all men, ch. i. 12, ill. 2, iv. 2. iv -raff/, is used
in the Masc. gend., 1 Cor. viii. 7 ; Heb. xiii. 4, and in other
places. At the same time it occurs in the Neut. gend., 1 Tim.
iii. 11, iv. 15 ; 2 Tim. ii. 7, iv. 5 ; Tit. ii. 9, 10 ; Heb. xiii. 18.
But sv iravri occurs only in the Neut. gend., and that too very
often, ver. 9, ch. iv. 8, vi. 4, vii. 5, 11, 16, viii. 7, ix. 8, 11 ;
Phil. iv. 6. Therefore in this passage ev -raaiv is masculine, J»
Tavri neut. So Phil. iv. 12, sv <xa\/r} xai iv 'rrS.ai //.^auTj.aa/. — tt;
•j/taj, with respect to [among] you} From the circumstance, that
Paul was also engaged among others, the fruit redounded to the
hearts of the Corinthians.

7. "H aftaprfav) Or have I committed a sin ? So, an objection
might be raised against that assertion of the apostle in last verse,
iv vavr}, in everything. — ravtivujv, abasing myself) in my mode of
living. [lie Jiad waived his apostolic right in this matter. —
V. g.] — v-^udrin, ye might be exalted) spiritually. — rb rc\J 0eoD
iuayyiX/oK, the Gospel of God) divine, most precious.

8. 'Eff\jXr,<fa, I robbed) He imputes to himself the receiving of
payment, to which he was most justly entitled, as robbery, and
afterwards as sloth and a burden, comp. notes on 1 Cor. ix. 17.
This word and wages are figurative expressions derived from
military affairs. — s.afiuv, taking wages) for my journey, when I
came to you. The antithesis is present, when I was with you
[ver. 9].

9. npoaav'K^ripuffav, [further] supplied in addition) A double
compound. Paul supplied something by his own manual labour.
— xal rtpriffu, and I ivill keep) so far is he from repenting. — See
xii. 14.

10. "EffTiv aXjj0£/a, there is truth) The verb is emphatically put
first ; it stands [fast as the (a) truth of Christ]. The expression
refers to a special truth,1 comp. Rom. ix. 1, note. — ot/, not) a
metonymy or substitution of the consequent for the antecedent :
my boasting will not be stopped, i.e., I will be in no way more
burdensome to you hereafter than heretofore.

11. "Or/, because) Love is often offended even by refusing
[favours].

12. Kai Ktifiau) 1 will also still do. — exxo-^u, I may cut off) It

Not to the truth in general : therefore the article is omitted.— ED.

420 2 CORINTHIANS XI. 13-15.

did not suit the false apostles to preach for nothing, ver. 20. —
rr\v apoppriv, the occasion) in this matter, presently afterwards with
out the article, utpoppviv, in any matter whatever. — Iv <L, in which)
their boasting consisted in this, that they said : we are found to
be, as Paul.

13. O/ y&p roioZroi, for such) The reason is herein given,
[aetiologia] why he is unwilling, that they should be thought
like him. — •^•jSaToVroXo/, false apostles) This is now part of the
predicate ; the antithesis is at ver. 5. At length he calls a spade
a spade. Ao'X/o/, deceitful, presently afterwards, is in conformity
with it. [This is remarkable severity of language. Not a few
have been of opinion : Such men are of a disposition not alto
gether to be despised, and it was not proper, that they should be
so invidiously covered with disgrace : viz., They saw Christ, and
now give their daily testimony to Him ; they therefore ought to
hold some place among others. But the cause of truth is most
delicate ; and the Indifferentism, which is so pleasant to many in
the present day, was not cultivated by Paul. (Er war kein so
gefalliger Toleranz-Prediger. He was no pleasant preacher of
toleration.} There is this to be taken into account, that when his life
was frequently in danger, the zeal of the apostle continued without
showing any symptoms of weakness. — V. g.] — tl$ axoaroXoug Xpiff-
rov, as the apostles of Christ) They did not altogether deny
Christ, but they did not preach Him truly, ver. 23.

14. OD dau/LLaffrtiv, and no marvel) no great thing in the follow
ing verse. It is more marvellous concerning [in the case of]
Satan, inasmuch as he differs farther from an angel of light. —
ai/rog) he himself, their author and master. — fjureurxflfutrffyftu,
transforms himself) Present, i.e. is accustomed to transform him
self. He did that already in Paradise. The second Oration on
the annunciation, ascribed to Gregory Thaumaturgus, in describ
ing the character [Ethopoeia] of Mary, thus proceeds : /&HJ KO.\IV
e/f ayysXov (fiurog /AtraSfflfAarisdiis o ap^exaxog bctifAuv, x.r.?.., the
devil the author of evil not being again transformed into an angel
of light, etc. — &yyi\ov tpurog, an angel of light) He does so, not
only to injure us, but also to enjoy honour. — tpuros, of light)
although Satan's power is still in darkness.

15. Ou p'eya, no great thing) no difficult matter. — aurou, his)
Satan's. — 3/xa/otfuMjg, of righteousness) which is in Christ. — rb

2 CORINTHIANS XI. 16-20. 421

the end) Whatever may be the specious appearance, on
which they now plume themselves, the form [alluding to their
transforming themselves into " ministers of righteousness"] is
at last stripped off from them. A most effectual criterion is de
rived from the future end of things, in the case of good and evil
alike, Phil. iii. 19, 21.

16. naX/v Xf yu, I say again) He begins this new subject of
boasting with a prefatory repetition of the anticipatory mitiga
tion [irpoSfpwrfiav] from ver. 1, which certainly no man that is a
fool, a<ppuv uses. — pri, let not) a particle of prohibition, let no
man think, that I am a fool. This clause is not put in the way
of parenthesis, but the meaning of the word }.'s~/u, I say, falls
upon this very clause.

17. "O XaXw, ou XaXw Kara Kvptov, that which I speak, I speak it
not after the Lord) Therefore whatever Paul wrote without this
express exception, was inspired and spoken after the Lord ; nay
even he wrote this passage, so as he has written it, and the ex
ception peculiar to this passage, according to the rule of divine

' propriety, having received his instructions from the Lord ; pre
cisely as a literary man dictates to a boy a letter suited to a boy,
though the boy could not have so written it of himself.

18. no/.Xo/, many} What is allowed to many, is the more
easily granted as an indulgence to one. — xara. adpxa, according
to theflesli) for example, that they are Hebrews, ver. 22.

19. 'Hbsuz) [gladly] willingly.

20. Yap, for) An intensive particle ; ye suffer fools ; for ye
even suffer oppressors. Cleon in Thucydides, lib. iii. — v'tpuxev

0 a.vi>f>u<xoz ro fj,fv StpaxsMv •Jxtpfpoitl'v ro & (Ay Irrtnov 6a\jij,a.^!iv, the
man was naturally disposed to treat with contempt flattering atten
tions, but to admire independence. — e7 rif, if any one) as the false
apostles, who were given to much boasting. — xaradouXo?, bring
you into bondage) The genus; two pairs of species follow. —
zanadiii) So LXX., Ps. liii. 5. — Xa,a/3av£/, takes) viz. from you ; for
i/,aa;, you, is not necessarily to be supplied, as appears if we com
pare the following clause. — ivalpirai, exalt himself [is exalted])
under the pretext of the apostolic dignity. — e/'j xpoau'rov fapti,
smite you on the face) under the appearance of divine zeal. That
may have happened to the Corinthians : comp. Is. Iviii. 4 ;

1 Kings xxii. 24 ; Neh. xiii. 25 ; 1 Cor. iv. 11 ; 1 Tim. iii. 3.

422 2 CORINTHIANS XI. 21-25.

21. Kara ar/(a/ai>, in the way of ignominy [as concerning re
proach^) as if I were already considered as one dishonoured
[_' despised']. See 1 Cor. iv. 10, and from the same passage we
may also compare the term weak with this before us, and wise,

at ver. 19. Comp. with the use of Kara, here, the xaf
in respect of, in the way of, want, Phil. iv. 11. — u$ on
s f,ff6tvfiffafjMv) as though ive had been weak in mind, having
nothing, of which we might boast and in which we might show
boldness. The antithesis follows : but wherein soever any one
is bold : the weak and dishonoured [r/r/^o/] cannot boast, but still
I will be bold ; comp. ver. 30. — ev appoavvy, foolishly} So he terms
it xar ai^wrov, after the manner of men : comp. v. 16 ; and for
the sake of modesty.

22. 'EfipaToi, Hebrews) He indicates the principal topics of
boasting, of which the first and second are natural, the third and
fourth are spiritual privileges : comp. Phil. iii. 5. — xqc/w, so am
I) a Hebrew (not a Hellenist) of the [sprung from] Hebrews.

23. A/axoco/, ministers) outwardly.1 — Kapappovtiv XaXoi, / speak
as a fool) Paul wrote these things, while he constantly laboured
to deny himself. — uvrsp) above, [I am] more than they. The
more a man suffers, the more he ministers. — vipiaoorspus, more
abundantly) The false apostles had also experienced labours and
imprisonments, but in a less degree, the other hardships were
peculiar to Paul.

24. Hfvrdxi<;, Jive times) It is of advantage to the servants of
God accurately to remember all that they have done and
suffered with a view to relate them, according as it may be
afterwards necessary. Comp. Gal. i. — riaffapaxovra xapa piav,
forty save one) Thirteen strokes with a triple lash made thirty-
nine. See Buxt. dedic. Abbrev.

25. Tpis fvavaywa, thrice I was shipwrecked) before the ship
wreck at Melita (Malta). — iv r& ftudy) o f3v6l$ denotes anything
deep : but when it is used absolutely, the sea, especially here,
as being connected with the mention of shipwrecks. The LXX.
generally translate r6l¥D by f3ut)6s. — i^oi^ea) I have spent, swim-

1 And yet there was no need of this distinction, if the Critical Note on this
passage be compared : " It is a question ; for he affirms, that they were not the
ministers of Christ," ver. 15. The Germ. Ver. agrees with this. — E. B.

2 CORINTHIANS XI. 2C-20. 423

ming. Many persons, who have been shipwrecked, thus contend
with the waters for many hours, so that they may at last
escape.

26. ' Odoixop laif, in journeyings) See Acts. — tv -v^uoccSsXfo/;,
among false brethren) This danger is most distressing ; being
added to the others contrary to expectation [irapu vpoffdoxiav], it
has a pleasing effect. \_T1iese men were bitter and pestiferous,
although not destitute of the appearance of good. Gal. ii. 4. — V. g.]

27. 'Ev, in) Five clauses ; the second agrees with the first,
the fourth with the third, in pleasant harmony. — iv Xi/t^i, in
hunger} Deut. xxviii. 48, iv >./,aw xai ev dl-^ti, xai fv yufj,vorr,ri, xai
ev exl.ti-^tt to-trw.

28. Xupis, beside) The particle serves the purpose of connec
tion. — ruv vaptxrbi) It is thus he tenns external labours and
troubles. Hitherto he describes his own ; he now refers to
those of others, that had been shared with him. — ?j) The Ap
position of the oblique and nominative case, such as that of
Basil of Seleucia, u) <p wr^, ffurr,p!a$ nrr/r, : comp. note on Chrys.
de Sacerd. p. 504. — j<T/<rj<rra<r/j IMM, that which cometh upon me)
The LXX. often use the verb £T«W07-?;,tt/, and the verbal noun
fKiouaraffis, of the sedition of Korah and his associates : comp.
Acts xxiv. 12. Here therefore we remark the disorderly con
duct of those, who troubled Paul by the perverseness of their
doctrine or life ; for example, Gal. vi. 17. — xat? w'spav, daily} A
large extent of time ; and of place, in the words, of all. — cra<r£i<,
of all) This is more modest than if he had said-raffr;; rJjf exxXr^f-
a;, of the ivhole church. Of all, of those even, to whom I have
not come, Col. ii. 1. Peter could not have alleged that of
himself in an equal degree.1

29. T/£, who) He not merely cares for the churches, but for
the souls of individuals. — asdfvu, I am weak) not only through
condescension, iruyxara/Saff/j, 1 Cor. ix. 22, but through com
passion. — <rxavdaX/£era/, is offended) To be weak and to be
offended, at least in this passage, differ, comp. Horn. xiv. 21,
note. The former comes by itself; the latter, by means of
others. — xai oux fyu vvpovpai, and I burn not) He adds 7, not in

1 Since Peter was the apostle of the circumcision peculiarly. Whereas
Paul was, of all the numerous churches (if the uncircumcihion. — ED.

424 2 CORINTHIANS XI. 30-32. -XII. 1.

the former [no lyw before at6svu], but in this part of the verse,
for there he suits himself to the weak man ; here he confesses
that he bears no resemblance to the party offending, as he him
self, for the sake of the offended party, takes up the duties
neglected by the offender. The duties, neglected by the person
offending, are love, prudence, etc. Paul however at the same
time takes upon himself the part of the offended person, or the
inconvenience, which the offended person feels. All these
things thus follow from the force of the relatives [the things
mutually related]. Hvpotadai ro?$ 6uftoT$ is read more than once in
2 Mace. They think or speak badly, who, seeing a scandal or
offence, say in the mother tongue [alluding to a German saying],
/ have caused myself to offend.

30. E/) if, i.e. since. — ra 7%$ aff&fvs/as fj,ou xavfflffofAai, I will
glory of the things, which concern my infirmities) an admirable
oxymoron ; xii. 5, 9, 10, for infirmity and glorying are antithetic
terms.

31. EuXo/Tjrds, blessed} This increases the sacredness of the
oath. — oJdiv, knoweth) The persecution at Damascus was one of
the first and greatest, and belonged particularly to this place ;
and Paul calls God to witness, for he could produce to the Cor
inthians no witness among men, concerning a matter which
was known to few, and had happened long before : comp. Gal.
1.20. Luke afterwards recorded it, Acts ix. 25. This religious
preface increases even the credit of the circumstances, related
in the following chapter.

32. ' Edvapxys.') Thus Simon the high priest is called, 1 Mac.
xiv. and xv.

CHAPTER XII.

1. ATJ) truly. — ou ffuftptpei /AOI, it is not expedient for me) on
account of the danger of becoming elated, and of the buffetings
of Satan, and of hindering the exercise of Christ's power. —
&.ivaot*ai) I will come, he does not say, / come. He does not
eagerly run at it ; so, / unit glory, not 7 glory, at the very con-

2 CORINTHIANS XII. 2. *25

elusion of ver. 5. — yap, for) The cause, stated in the form of a
short preface. — ovraaictf xai aToxaXii-4/£/£, visions and revelations)
Visions, in reference to seeing ; revelations, to hearing, 1 Sam.
ix. 15, LXX. Both in the plural number, because those raptures
had two degrees [when he was caught up first " to the third
heaven," ver. 2 ; then " into paradise," ver. 4], as he presently
mentions. So of revelations, ver. 7. Paul had more visions
and revelations, independently of these here. — Kvplw, of the
Lord) ver. 8, i.e., of Christ, ver. 2.

2. O7<3a' tlrt' apvay'evra,, I knew : whether: caught up) These
things, repeated in the next verse, not only keep the reader in
pleasant suspense, sharpen his mind, and add weight to well-
considered [just] glorying (boasting) ; but also plainly express a
double movement in this action. Clemens Alex. Strom. 1. v.
tug rpiTov oupavov, xuxiTDsv tig rbv vapd&eiffov, f. 427. So also
Irenaeus, 1. 2, c. (56) 55 (where Grabius adds Justinus M.,
Methodius, and of more recent writers Jeremy Taylor), likewise
1. 5, c. 36, where (comp. Matt. xiii. 23 ; John xiv. 2) he infers
different habitations from the diversity among those who pro
duce fruit [fruits of faith], and fixes a difference of abode,
diaaroXriv otxrifftug, for those who have their joy in heaven,
in paradise, in the splendour of the city. Athanasius in
Apol., xai tug rpiro-j ovpavou rifTra-ffdr, xai fig TOV 'Trapd&tisov avri/e^dri,
" and he was caught up into the third heaven, and was borne
up into paradise." Orig. or his translator, on Rom., xvi., has
these words, into the third heaven, and thence into paradise.
Oecumenius, ^prayTj tug rpirov oupavov not,! xaXiv extititv tig rbv
rrapafaieo*, " he was caught up to the third heaven, and again
thence into paradise." That different revelations are mentioned
in this passage is acknowledged by Hilarius Diac. Primasius,
Anselm, Pope Gregory in Estius, as well as Jerome on Ez.
xxviii., Pelag. on this passage, Cassiodor. Haymo, Aquinas.
The occurrence of the expression, lest I should be exalted, twice,
corresponds to the fact, that he was twice caught up. Certainly
paradise, coming last in the gradation with the emphatic article,
denotes some inner recess in the third heaven, rather than the
third heaven itself; an opinion which was very generally held
by the ancients. See Grcgor. Obs., c. 18 ; comp. Luke xxiii.
43, note, and Rev. ii. 7. Therefore the privilege was vouch-

426 2 CORINTHIANS XII. 3.

safed to Paul only to hear the things of paradise ; but he was
permitted also to see the things of the third heaven ; comp. the
preceding verse ; although even of the latter he speaks some
what sparingly. The force of the verb o78a, I know, falls par
ticularly upon the participle caught ; comp. on, how that, ver. 4.
• — xpo iruv dixanffffdpuv, fourteen years ago) construed with apKct-
y'tvra, caught. He recounts something that had occurred in
former times : after a long period every one seems to have
become different from himself (what he was before) ; so that he
may the more freely relate the good and evil which he has ex
perienced. [Truly it was a long silence (he had maintained as to
the revelations to him), and yet he had been engaged (conversant)
among the Corinthians not for a short time, and was united to
them in the closest bonds of intimacy. — V. g.] — ev cu/uan, in the
body) This is without the article ; then exrbs ro\J su/^arog, out of
the body, with the article ; and so consistently with this, the
words are found in the next verse. Paul seems to be of opinion,
that he was out of the body. Howsoever this may be, Clau-
dianus Mamertus de Statu animae, c. 12, righty concludes from
this, that the better part of man is incorporeal ; and this, the
soul itself, was the part caught up. Whatever existed, inde
pendently of the body of Paul, was without the body, or else
within it. — ovx oJda, I knoio not. Ignorance of the mode does
not take away the certain knowledge of the thing. The apostles
were ignorant of many things. — apwayivra, caught up) Comp.
Acts viii. 39, note. — tu$) even to, far into the third heaven ;
comp. fig, into, ver. 4. Is therefore paradise not included in
the third heaven ? Ans. teas, even to, is inclusive, as Luke ii.
15, etc. — rpirov, third) The first heaven is that of the clouds ;
the second is that of the stars ; the third is spiritual. The dual
number in Q^Ot? denotes the two visible heavens. The nomen
clature of the third, which eye hath not seen, has been reserved
for the New Testament ; comp. Eph. iv. 10, note.

3. Ka/, and) The particle here is expressive of a new move
ment in this transaction. Suppose, that the third heaven and
paradise, were quite synonymous ; the force of Paul's language
will be greatly diminished. — rbv roiourov, such a one) rbv $v XpierOj,
him who was in Christ. — e/Vc, whether) This word is repeated,
because, even if in the body he was caught up to the third

2 CORINTHIANS XII. 4-6. 427

heaven, nevertheless, rising to a higher degree, he might have
been caught up to paradise without the body.

4. "Apfara) unspeakable words, not in themselves ; otherwise
Paul could not have heard them ; but not to be spoken by man,
as the word follows presently after, and therefore, by Paul
himself. Who spoke those words ? God, or Christ, or an
angel or angels, or the spirits of the just 1 and to whom ? Paul
does not tell, if he knew. They were certainly words of great
sublimity, for all heavenly words are not unspeakable, for ex
ample Ex. xxxiv. 6 ; Is. vi. 3, and yet these are very sublime.
— oux t^bv, it is not lawful) l^nv and dvvarbv, lawful and possible
are said of that which neither the thing itself, nor the law for
bids. Therefore, unspeakable ivords, and it is not laicful mutually
explain each other, and affirm either that man cannot speak
these words, or that it is not lawful for him to do so. Others,
who did not hear them, cannot ; Paul, who did hear them, is
not sufficiently able ; and though he were able, yet it would
not be lawful, it would not be proper in the state of mortality ;
because the inhabitants of the earth would not understand them,
John iii. 12. Hearing has a wider range than speaking. —
avfyu'ry, for a mail) construed with it is lawful. The power of
speaking is often narrower than that of knowledge.

5. 'Yvep ro\j roiourov, in respect to such a one) in the Masc. The
antithesis is, of myself. We ought to remove the / from im
portant matters. This verse has two parts, the one has the
reason assigned [aetiologia] in the following verse ; the other is
explained, ver. 7, 8. — xau^<ro/z,a/, I will f/lory) i.e. I might glory ;
comp. ver. 6 at the beginning.

6. oC/x iffopai cippuv, I shall not be a fool) In the preceding
chapter also he spake the truth, and yet he ascribes folly to
himself; namely, because he gloried concerning things by no
means glorious [viz. his sufferings], hence of things most glorious.
— ptidopai, I forbear) I treat of these things sparingly. — ^ ns,
lest any one) O how many are there even among theologians,
who have no reverent dread in treating of such things ! [Not a
few allow themselves to be thought of both at home and abroad
more highly than is lawful ; but how remarkably may they be con
sidered as defrauding themselves in that way of a share in the
honour which is in the power of GOD. If indeed you rejoice in

428 2 CORINTHIANS XII. 7.

the privileges of the sons of GOD, see that this your light may
shine, but remember to use with caution and moderation extraor
dinary circumstances. — V. g.] — fih'iirtr UKO-JH, sees, hears} in com
mon life, \vliile I am unable to prevent it.

7. "iva ftf) wnfetifMfteUf lest I should be exalted) In all the things,
which Paul did, and which rendered him great, beloved, and
admired among men, he might be less worthy of praise [elated]
than in those, of which he was alone conscious to himself. The
mind is vain and weak, which applauds itself on account of the
applause of men. The better things [the preferable objects of
desire] are within. \_How dangerous must the exaltation of one's
self be, when the apostle required so much restraint. — V. g.] —
ffxo'Xo-v}/) Hesychius : tfxo'XoTrsj, 6^'ea ^i/Aa bp/)a, eravpoi, a sharp
pointed stake is denoted ; comp. the LXX., Num. xxxiii. 55 ;
Ez. xxviii. 24. This general word is presently explained in a
particular manner by those bufferings : and this double explana
tion does not require a third, variously attempted by those, who
give a wrong meaning to the bufferings. — rjj aapxi, in the Jlesh)
The ablative case, in the Jlesh, for the purpose of macerating
the flesh. The same case occurs, 1 Pet. iii. 18, iv. 1, 6. This
weakness was greater than all those, which had been enumerated
in the preceding chapter, and that he might give an account of
this weakness, he considered it necessary to mention revela
tions. — "AyysXo? 2arai/, the messenger of Satan) Paul, after
having had some experience of the state of the blessed angels,
begins now to discover an angel of a different description. The
word 2arav only occurs in the LXX. twice or thrice, and that too
as indeclinable ; but "Zarav&s is declined in thirty-four places in
the New Testament, and among these, nine times by Paul; and in
this single passage it is used as an indeclinable noun, by a well-
weighed apocope [the loss of a syllable at the end], certainly not
without good reason. " ' Kyytkoc, 2ar£v then does not seem in this
passage to be in apposition, as if it were said the angel Satan for
the devil, for the devil is nowhere called an angel, but he him
self has his angels. Therefore Satan is either a proper name in
the genitive or an adjective in the nominative, so that there is
denoted either an angel sent by Satan or a very destructive angel,
an angel like Satan himself or the devil, as distinguished from
the fact of his being sent by Satan. The ambiguity seems to

2 CORINTHIANS XII. 7. 429

intimate, that the apostle himself, with a view to his greater
humiliation, must have been ignorant of what was the character
of this angel. He had a revelation from heaven, a chastisement
from hell. Job and Paul were harassed by an enemy : the
angel of the Lord struck Herod. — JVa /*,«, that me) Therefore
Paul is not the angel himself (comp. however Num. as above
quoted [wherein the Israelites are represented as making the
inhabitants of the land whom they drive not out thorns in their
sides]), but what is stated is, that the angel harassed Paul with
blows : 7y«, that is again elegantly placed in the middle of the
clause, that the antithesis may twice precede the particle, twice
follow it. For the excellence of the revelations and the angel of
Satan are in antithesis, and likewise to be exalted and to be
buffeted. — xoXap/£»j, buffet) With blows (ptyaXaig afaTg ; for this
is considered the original root, by Eustathius). Slaves were
beaten, 1 Pet. ii. 20, nor is there any obstacle to its being taken
here in its proper acceptation, Job ii. 6, 7. For if the apostles
and the Lord Himself received blows and other troubles from
men, ch. xi. 24, 25 ; 1 Cor. iv. 11 ; Matt. xxvi. 67, comp. iv. 5 ;
why should not Paul receive such from Satan or his angel,
either visibly or invisibly. Such evils also befel Antony, as
Athanasius mentions in his life. Opposition of every kind came
in the way of the apostle, ver. 10, which he did not deprecate ,
but here he mentions something in particular, which harassed
him with infirmities and met [counteracted] his exaltation with
pain and disgrace, even more so or at least not less than the
rage of lust, which has been excited in the members of the body
(with which how wonderfully very holy souls may be tormented,
may be learned by reading the writings of Ephraim Syrus, of
Estius on this passage, of Joh. a Cruce and P. M. Petruccius),
or the most violent headaches. Paul had become as it were of
late afraid of the recurring attacks of these blows, inasmuch
as he restrains himself in the time of boasting with such fre
quency as a reader in his natural state would despise and of
which he would be wear}7. Chrysostom remarks, that Paul
says xo?.a£/£»;, that it may buffet, not xoXapi'ffr,, that it might buffet,
as concerning the present. The sight and hearing of Paul had
been directed to the most magnificent objects : The touch [for
the thorn was in the flesh~\ had been most severely tormented.

430 2 CORINTHIANS XII. 8, 9.

8. Tourou, for this) Demonstrative. He had forgotten his
exaltation. — Tpi$) thrice, as the Lord Himself did on the Mount
of Olives. Paul presented his three requests, I know not at
what intervals. Then he patiently endured the thorn, when he
saw, that it must be borne ; he does not seem to have been
without the thorn, even then when he wrote these things and so
long as he was liable to exalt himself: comp. what follows. —
rbti Kupiovj the Lord) Christ ; see the next verse. Satan is not to
be asked to spare us.

9. EJpqxe pot, He said to me) when I prayed for the third time.
— up xeT got fi %dpif ftov, My grace is sufficient for thee) A very
gracious refusal, expressed in the indicative mood. The Lord
as it were put these words into Paul's mouth, that following them
up he might say: O Lord, Thy grace is sufficient for me. There
may be grace, even where there is the greatest sense of pain. —
vi yap OVVOL/JJIC, Iv aadtviiq rs^tioZrouj for [power] strength is perfected
in weakness) For tSuva/A/c several have written Swapi's pov, from the
alliteration with %«?/? //.ou. If Paul had written 8wa.fj.if pou, I
believe he would have subjoined l« outdsveiq,1 eou. It is however
here intimated, that, as is the grace of Christ, so is the power of
Christ: yap, for, here as often elsewhere, is a discriminative
particle, by which a distinction is made between grace and
strength. Grace is sufficient : do not ask sensible strength ; for
strength [is made perfect in weakness]. So in short the particle,
for, obtains the meaning of causing, not immediately, but medi
ately by the distinction between grace and strength. — lv affdivsia,
in weakness) From the fact of its being the language of the Lord,
Paul often repeats this word ; ch. xi. xii. xiii. — rgXs/oDra;, is per
fected) It [jj dvm/j,if] performs, it perfects all that belongs to it ;

1 This decision of the Gnomon, however, docs not obscurely differ from the
margin of both Ed. and from the Germ. Ver. Therefore it is not quite right
to blame Bengel on this account that he wished pw to be omitted after 'bvvetpis
(as Ernesti has it, Bibl. th. T. iv. p. 705); nay, indeed, in this very passage,
lie would have had occasion to free Bengelfrom the blame of critical pertina
city. Any one may easily suspect from Bibl. th. 1. c. that Bengel wished to
strike out the particle ^aAXoj/ after fiiaTct, but they who ttse their eyes will
find the contrary. — E. B.

The aw is omitted in AD later corrected, G (and ace. to Lachm. but not
Tischend. B) fg Vulg. Iren. Cypr. But A and Orig. 3,200c? add ^ov, and
so Rec. Text.— ED.

2 CORINTHIANS XII. 10-12. 431

therefore we ought not under the pretext of false self-sufficiency
to cast away the power [strength] of Christ. — ^aXXo* xau^ffo^a/,
/ will rather glory) in my infirmities, than in revelations, for if
I glory in these, I shall prevent the exercise of the power of
Christ. He adds the pronoun to the fonner, not to the latter. —
(fis/.r^uiert l<x ffj.e, may cover me over) as a tent. — ffxyvos, a tent, the
body [" our earthly house of this tabernacle," ch. v. 1]. — ri> eni-
ffxr^oDv, covering over, something external ; he does not say, that
it may dwell in me ; for he would thus [had he said that] diminish
the sense of his infirmities. — fj 6iW/z/; roD Xp/<rroS, the power of
Christ) that is Christ with His power. We ought most gladly
to receive whatever promotes this object.

10. Evtioxu, I am well contented [Engl. V. too strongly, 1 take
pleasure^) He does not say here, / rejoice, which would denote
more than he meant. — ev dsdiviiaig, in infirmities) This is the
genus ; hence we have immediately after, / am weak ; two pairs
of species follow. — lv :J/3?£<r/», ev wa.yx.ais, in reproaches, in neces
sities) which also the messenger of Satan occasions. — sv diuypoTc,
Jv anvo^upiaif, in persecutions, in distresses) which were caused
by men. — wr'tp, for the sake of) construed with £y<3ox.o), I am well
contented. — TOTS) then, in particular [then and then only]. —
dwarbf, strong) in the power of Christ.

11. Y'tyova, I am become) He sounds a retreat. — u<pnXov, I
ought) An interchange of persons, i.e., you ought to have com
mended me [instead of my having to commend myself]. — up'
i,ttiv) by you, among you. — ouKv £/>/, though / am nothing) of
myself.

12. Mb, indeed [timly]) This particle is as it were a crumb that
feeds modesty. — or^tfa, signs) The proofs of the facts are at
hand. — roD d-rotfroXcu, of the apostle) The article has this force ;
[the signs] of one who is an apostle. — <r»j/ti/o/f) So Al. Lat. (in
Cod. Reutl.) Hilarius. A reading standing midway between
the extremes:1 whence most copies have tv ar^iiois', xa/ ori/j.f!oif
is the reading of Chrys. Boern. Lat. in the MSS. : ar^u'cis n is
the reading of Lin. also Syr.2 On eri/tflots and ripaei, see Matt.

1 ' Media,' so as to form a kind of common starting point from which the
various other erroneous readings took their rise. — ED.

2 ^vftiioi; is read bj AD corrected later /"Vulg. Breads oypiioi; n. Gg
Syr. read x.a.1 avftu'oi;. Rec. Text reads iv anptioti. — ED.

432 2 CORINTHIANS XII. 13-17.

xxiv. 24. &uvdfji,ii$ are most palpable works of divine omni
potence.

13. T/, what) This word refers both to the antecedents and
the consequents. — Xoivdg, other churches) planted either by me
or by the other apostles. — £/' w — rair^jc, unless — this) a striking
Asteismus [instance of refined pleasantry]. — aM$, I myself) The
antithesis follows, nor by others, ver. 16, 17. I did not burden
you myself, nor make a gain of you by those others whom I sent,
Titus, etc. — ddiKtav, wrong) The apostle might rightly [as
opposed to adiKiav] have accepted his maintenance from the Cor
inthians, and when he did not avail himself of this right, he im
putes it to himself, as a wrong ; and he gives it this name, not in
the way of irony, with which the language of the apostle is in
consistent, but in the way of amphibology, for he uses udixlav in
this passage, in a very unusual sense, which may be expressed
in Latin by non-jus, and it has a in the privative sense, as avo-
poc, avopug, are sometimes used [without law; not contrary to
law~\, Rom. ii. 12 ; 1 Cor. ix. 21 : so ai/u<roVaxrot< [riot subjected,
instead of insubordinate^, Heb. ii. 8 : and yet it admits at the
same time the idea of injustice, deprecating thereby all suspicion
of want of love to the Corinthians [in his not accepting main
tenance from them] ; forgive me, comp. xi. 11.

14. Td U/AWV, yours) Phil. iv. 17. — vpa;, you) that I may
gain you. Matt, xviii. 15. He heaps up spiritual treasures
for the souls of the Corinthians, ver. 15 \\tit\f ruv -^v^uv vpuv].

15. 'Ey& 8e, but /) The & makes an Epitasis [emphatic addi
tion to the enunciation already made]. — fctroi^tftt) / will spend
what belongs to me. — ixdaMraM^tftyttai, I myself will be spent) —
qrrov, less) Love rather descends, than ascends. [It is unworthy
to repay the most devoted love with a scanty measure of love.

-V. g.]

16. 'AXX' wrapxuv, but inasmuch as I was) an objection which
the Corinthians [moved by suspicion, V. g.] might frame.1 The
answer is in the following verse. — tXafiov, / caught) that you
might not escape the net, that was set with a view to my
gain.

17. M^ TIVO, Zv — 8! aurou) for /ATI Bid rivo$ rovruv, oi)g

1 i.e., You may object and say that though I did not burden you, I yet,
as being crafty, caught you by guile. — ED.

2 CORINTHIANS XII. 18-21. 433

[The good faith of his associates wonderfully assisted Paul.

-v.g.]

18. HetpiKaXita, I exhorted) to go to you. — rbv afoApov, the
brother) he seems to have been a Corinthian. — ave^aar/, in spirit)
inwardly. — "~/j>t<si, steps) outwardly.

19. TldXiv doxiTri) Some read -raXa/ doKsTn :' a reading indeed,
which would imply a more determined aversion of mind from
Paul on the part of the Corinthians ; eomp. ch. iii. 1 ; for caXa/,
with a verb in the present tense, denotes long-continued per
severance. Plato in Gorgias, «XX' tyu~/s xa/ craXa/ Xfyw, but as I
said long before, so I still say. The more approved reading is
iraX/i/ doxiTn; comp. again ch. iii. 1. — o^fy to you) as if it were neces
sary for our own sake in this way to retain your favour. — irxtp
rr^ •JIJ.MV olxodoiAr,;, for your edification) that you may rather see,
than experience with sorrow, how much I am an apostle.

20. Ov% aim;, you not such as I would) This is treated of to
the end of the chapter. Then, the clause, such as ye would
not, is treated of from ch. xiii. 1 and onwards. Such as is the
hearer, so is the pastor to him. — ipu:, £»;/•&'> t^/xo/, ipidiTai)
Gal. v. 20.

21. MJ) craX/v, lest ayain) There is here an Anaphora,2 lest
haply, lest haply, lest [/XTJ TW; — /AJJ TW; — ,«,jj]. And indeed in this
verse he speaks with greater seventy. — ra^-uvuiar,, will hutnble)
A Metonymy [Substitution] of the consequent [for the antece
dent]. — 6 ©=<,'; /m, mi/ God) He by this expression gives the
reason, why he considers acts committed against God, as apper
taining to himself. — TM rrpor\^afTn-/.(,ruv) who have sinned before
my last coming. — axadaps/q) the uncleanness ; for example, of
married persons: 1 Thess. iv. 7. — -ro^e/a, fornication) among the
unmarried, d<r£/.y£/o, lasciriousness) sins contrary to nature.

1 ABG/ Vulg. read s-aX*/. Only D (A) </ of the oldest authorities sup
port the 7r«x/yof the llec. Text. — ED.

a See App. The frequent repetition of the same word in beginnings.

VOL. in. E E

484

2 CORINTHIANS XIII. I, 2.

CHAPTER XIII.

1. Tpirov) The decisive number, the third time. So the LXX.
roZro, Num. xxii. 28. — epysoftai, I am coming) I am now in

readiness to come. — /^aprupuv, of ivitnesses) Therefore in this
matter the apostle thought of depending not on an immediate
revelation, but on the testimony of men ; and he does not com
mand the culprits to be cast out of the Church before his
arrival.

2. Hpot/pqxot, KU,} itpiktyM, 1 told you before and I tell you before
hand) Refer to the former the words, as if 1 were present the
second time ; to the latter, the words, being now absent. He
seriously forewarns them. There is in the text, which excludes
the word ypd<pa as an inferior reading,1 an uninterrupted chiasmus
throughout the three members of the sentence, in the following
order :

I told before,

I

as if I were present the second time
(viz. no doubt when he had come to
the neighbourhood towards Corinth,
and had already determined to go
thither himself also, although he
afterwards forbore),

I

to those who have Jieretofore sinned,
namely before this second visit,

and I tell beforehand,

I
and being absent now

and to all others, who
afterwards sinned,
after my second
coming, and yet
before mv third.

<ptie<>i*ai, I will not spare) He had formerly spared, i. 23.

1 ABD (A) corrected later, Gfg Vulg. reject */ptx.(
it without any of the oldest authorities for it. — ED.

Rec. Text supports

2 CORINTHIANS XIII. 3-5. 435

3. AOX//ZJ^ fyiTin-e, ye seek a proof) A metonymy for, you pro
voke me ; you tempt me ; you desire to find out what I am ;
see ver. 5 [eayroik o'ox/.o.a^ers, prove your own selves]. — Soxi/ty
lias its conjugates in ver. 5, 6 [a5ox//zo/]. — roS Xp/<rroD) i.e.,
whether Christ is speaking in me. The Corinthians had doubts ;
he presently proves that they ought not to doubt. — tk ^5.$,
iv v,u,Tv, to you-ward, in you) The particles differ ; see ch. x. i. —
oux affStw, is not weak) by me and this very epistle.1 — Swartf)
The ardour of his mind produced this new word by a para
phrase in respect to aaOtviT.

4. Ei, if [though]) a concessive particle. — egraupudr], was
crucified) The cross, the utmost weakness ; it includes death, for
life, is put in antithesis to it. — i% aofavelas, owing to [through]
weakness) It is the part of weakness to be crucified. This is
the force of the particle. — aafcvouptv Iv aurw, ice are iceak in Him)
Presently after, the particle is varied, avv, with Him, being em
ployed instead of the ev here ; we are weak, we do not exercise
($;>va,u/v, power, and therefore we ourselves are less sensible of it,
inasmuch as the sense of tribulation prevails.

5. 'EO.VTOUS, your own selves) not Paul. If you examine your
selves, you will perceive what we are. Where there are true
teachers and true learners, we may judge from the feeling of
the one party concerning the other, what is the character of
that other. — iv ™j iriartt, in the faith) and therefore in Christ. —
&>x/,aa£ere, prove) The milder admonition [Sox/^a^rs, prove] is
subjoined to the severer word [^nipd'^trf, lit. tempt, make trial of]
test [Engl. Vers., examine yourselves] : if you are in the faith,
prove yourselves to be so;2 ti, if, is used as presently after in
11 [inn- — %) an, the second part of a disjunctive interrogation ;
i.e., you can truly prove yourselves : for Jesus Christ is in you,
and you know Him to be in you. [//t fact, any one may test him
self, whether he be in the faith or not ; no man can prove him
self and search out his own true character unless he be a believer.

— V. g.] — e-Tiyivuiar.tTi, do you perceive ?) an emphatic com
pound. — on, how that) the grounds upon which. — 'ijjaoDf, Jesus)

1 [Christ, who] is not weak towards you, as far as I and this very epistle
can effect. — ED.

3 Engl. V. and Tischend. and Lachm. connect ti i<ni ti> TV -nlmtt with
tt " Examine yourselves whether ye be in the fuith." — ED.

436 2 CORINTHIANS XIII. 6-11.

not only a sense [perception] of Christ, but Jesus Christ Him
self, [as is evident from the addition of the proper name, Jesus ;
comp. 2 Tim. iv. 22. — V. g.]— el ^n, unless somewhat) So fl
W, ch. iii. 1 ; rl, somewhat, softens the language. — aS6xi/j,oi, re
probate) in a passive and active sense ; for the conjugate 8oxi-
pdfyrs is considered to be in a reciprocal sense.

6. Tvuesffde, you shall know) by the proving of yourselves, with
out any experimental proof of my power, ver. 10.

7. Eir£o/o,a/) The same verb occurs with the accusative and
infinitive, Acts xxvi. 29. — w vot^sat l/j^ag Kaxbv pqosv, that ye do
no evil) The Vulgate has thus correctly translated it. For
there follows, that you may do good. Grotius interprets it, that
I may not be forced to inflict evil, punishment, on any one. But
in this way the antithesis just noticed is lost, iroitfv has the
accusative of the person, but Paul says, muTv <xp6g rim, tig
nva. — ou;/ 'iva, not that) boxipot, approved) by restraining you
when you do evil. — ug adoxipoi, as reprobate) no cause being
given to us for exercising authority : ug, as if, softens the ex
pression.

8. Avvdpsda, we are able) comp. the power which he claims,
ver. 10. — aXrrftiag, truth) Truth here denotes the exact authority
to be exercised over the Corinthians.

9. 'A«0«v£/&w, we are iveak) in body and with our authority
unemployed. — &wa.roi, strong) in faith. — xctl tv^ofAtQa, we also
ivish) Weakness is welcome, not wished for ; xardpnac, is even
(xa/) wished for. — xardpnaiv) perfect union, perfection, ver. 11 ;
1 Cor. i. 10 [" perfectly joined together"] : that there may be
no need to use severity in cutting off^ any one from the body.

10. Mo/, to me) Paul, in treating of his peculiar apostolic
power, returns from the plural to the singular.

11. Ao/-7Toi>, finally) The conclusion. Paul had written some
what severely in discussing this matter ; now more gently, with
out however dismissing the subject itself; comp. ch. xii. 20. —
•^aiptn) rejoice. He returns to that with which he first set out,
i. 24 ; but the word ^aipen here is appropriately used, as by it
men are accustomed to bid farewell. — va,pax,a7.t?a6t, be of good
comfort, ch. i. 6.

ver. 10, Th. dTtori/Aviiv, to cut off. — ED.

2 CORINTHIANS XIII. 13. 437

13. *H) This prayer corresponds in both epistles. The first
epistle, indeed, has also its own conclusion and prayer ; but
yet because the first epistle is taken up and renewed in many
important particulars by the second, this prayer is also suit
able to it, and in the very universality of the prayer, the
apostle seems also to have had reference to the first epistle. —
~/a.pi$, grace) This is mentioned in the first place, for by the grace
of Christ we come to the love of the Father. \_An admirable
testimony to the Holt/ Trinity. — V. g.] — n a/a-rj] rou 0soD, the love
of God) ver. 11. — ^ xonwv/'a, the communion) which has also come
to you Gentiles, and which produces harmony.

ADDENDUM TO NOTES.

Rom. x. 11. "Duplex voluntas divina," viz. "voluntas bereplaciti et
voluntas signi." A scholastic distinction introduced by Thomas Aquinas,
who, in the Knriima Theologir.e. par. i. qu. 19, art. 11, writes, " Ideo in Deo
distinguilur voluntas proprie et metaphorice dicta. Voluntas enim proprie
dicta (used in the plain and literal sense) vocatur voluntas bcneplaciti. Vo
luntas autem metaphorice dicta (used in the figurative sense) est voluntas
siffiil, eo quod ipsum signum voluntatis voluntas dickur ;" i.e. God uses lan
guage which would seem among men to indicate will : but this is only a me
taphorical or ostensible will, " voluntas signi," not His will in the same strict
sense in which His secret purpose, " voluntas beneplaciti," is His will. — ED

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SACRED GEOGRAPHY,

Palestine. (

A HISTORICO-GEOGRAPHICAL ACCOUNT of PALESTINE, in ihej
Time of CHRIST: or, The Bible Student's Help to a thorough Knowledge of^
the Scripture. By D. JOHM F. RO'IIR. Translated by the Rev. DAVID ES-DAILE!
; To which is added, RESEARCHES IN PALESTINE, by Rev.^ Messrs SMITH J
I and WOLCOTT ; edited by EDWARD ROBINSON, D..D. One vol. Gs. bd. in doth. I

Critical Notice from the CHURCH OF ENGLAND QUARTERLY Rr VIEW.

" It is a work of very great interest to the Biblical Student, indeed to all who are anxious to be,
made acquainted with the history, the former and present condition, of the inhabitants of the Land of*
1 Promise. A vast body of materials is collected in the notes, on a great variety of subjects. Thei
! book is popular in its style, and the translator has our best thanks for supplying us with a volumi on <
! Palestine, which we can put into the hands of our children, ami also into those of the upper classes J
i in our various schools."

From the METHODIST 'MAGAZINE.

" It is generally known that the most popular work containing a description of Palestine is that *
! of Rohr, Principal Chaplain at the Court of Weimar. It has been so well received in Germany as(
j to pass through *evan editions. It is a valuable addition to that sories of which it forms a part."

\ Central Asia, Ac-.

jThe BIBLICAL GEOGRAPHY ef CENTRAL ASIA; with a General Intro j
] duction to the Study of Sacred Geography, including the Antediluvian period. j
] By the late E.,F. C. .ROSENMUULER, D. D." Translated by the .Rev. N. MORRKN ;|
S with Notes by the Translator. 2 vols. 12s. bd. in cloth.

3 CONTENTS : — Chap. I. Of the Earth generally ; IF. Antediluvian Geography ; III. The Genealogi- <
I cal Table of Nations; IV. The Region of the North; V. Media; VI. Elam ; VII. Persia;
VIII. Babylonia and Chaldea ; IX Assyria ; X. Mesopotamia; XI. Syria.

Critical Notice from the B'AI'TIST MAG/VZINK.

i " This work is the result of much literary labour, and Ave consider it destined to become a stand- |
| ard work of -reference to the Biblical Student. We have no :doubt it will pass through many editions, j
i and we wish it every success."

Fsum the CHURCH REVIEW.

" We know of few books that throw more light on many passages of the sacred writings, that is"
i more necessary for understanding several points connected with the history ot ancient nations, their i
g modes of thinking and speaking, and the countries which they originally inhabited, and the ili-per- 1
Usions which tbey underwent. A great variety, also, of useful notes and illustrations have L-een added j
1,'by the Translator."

From the PRFSBVTERJAN REVIEW.

|p " We trust we have now jriven some idea of the extent and variety of the information compre- i
§^ hended'inthe work, which we regard as one of the most .useful, we might indeed say, the most use- i
ful, of the series of which it forms a part." j

Asia Minor, &c»

The BIBLICAL GEOGRAPHY of Asia Minor, Phoenicia, and Arabia. By E. .
JP..C. .RosEN MUJ.LHR, D. D. By the Rev. N. MORKEN. Gs. bd. in doth.

Critical Notice from the METHODIST MAGAZINE.

" An accurate and useful compendium of the subject on which it treats, and an indispensable ar
ticle i« the Biblical Student's Library."

§2$ From the ECLECTIC REVIFW. !

jj§j " In the volume before, us the same excellencies on the part of the Tran^ator are apparent which [
e-ft) distinguished it* predecessors,— fidelity to his author wiihoul the sacrifice of his vernacular idiom, and <
2h an ever watchful care to supply to the student such additional information as may .he .gleaned j
Qy from sources not accessible to the author, or not extant at tho .time he wrote. For the Biblical -
S^j Geography of Asia there is no work in our language which can be placed in competition with the i
gkr-volumes which Mr ftlorren has, as translator of Rosenmtilli r, produced ; and we most -cordi»'ly so (,
o^r.comunend them, therefore, to all who are engaged in tl»e study of the s.icre.l text."

Biblical Mineralogy and Botany.

gbThe MINERALOGY and BOTANV of the BIBLE. By E.F. C.ROSKNMULLER, j
An D. D. Translated from the German by T. G. REI-P, and the Rev. N. MoRRKN.i

Critical Notice from the CHURCH OF ENGLAND QUAHTII.LV RKVI: \v.

"One of the most important and interesting works of modern times is Dr Rosenmtiller's Natural *
^'History of the Bible. The learning which he has brought to bear upon .his. favourite study is im- \
£&jj monse ; and he has done what few men so ponderously learned have done before him,. has n:ad« his £
^ywork both intelligible and acceptable to general readers." '

fd-\ From the RcLXCTJC. RK VIFW.

21,1 " The subjects here treated of are .not less interesting and important than his Sacred Geography ;
'to ourselves, we must confess, they possess even a higher charm. The care and research which Mr <•
! Moir-en has displayed in translating the present work, and illustrating, it with copious additional mat- (
, ter, deserves our highest commendation." C

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7/i o?je thick Volume Octnvo, handsomely bound in Cloth, price 21*.

SACREB HRRMENEUTICS DEVELOPED AND APPLIED,

NCI I DISC!

A HISTORY OF BIBLICAL INTERPRETATION,

FROM THE EARLIEST OF THE FATHERS TO THE REFORMATION.

By the REV. SAMUEL DAVIDSON, LL.D.

w: Professor of Biblical Literature, Ecclesiastical History, and Oriental Languages, in the Lancashire
*," ; Independent College, Manchester ; Author of " Lectures on Biblical Criticism."

Critical AuKfttf *om CHURCH OF ENGLAND QUAKTERLT.

^| "'In this book-making age, i>, is lefreshing to meet with a work which has grown out of a want 15
«s* whi^h has been felt, and which the Author is competent to supply, h is praiseworthy in Us cotitten- .JH
i; sation, as well as in its excellence ; it is not only a treasure of valuable information, but it contains :q
.j scarcely any thing but that which is absolutely necessary to the critical student of Holy Scripture. :)?
*$ " Dr D. seems quite at home, and wha. we should call a sound scholar of Hebrew and Greek ; W
»jj he seems to be acquainted with all the commentators from the °arliest to the latest schools, and he |i*
4'.;| has made large use of the laborious German critics, fully awar^ \f the infidel tendencies of many of jvi
^01 them, am! diligently guarding his readers against the infectkin. •'.

'A " One part of Ihe work will be found especially useful, wherein has extracted all the quota- Kj
^1 lions from the Old Testament which occur in the New, and printed in opposite columns for com- $
Vil parison the Hebrew and Septuagint version, subjoining explanatory notes. W

Nothing seems to be left undone "'Uich could be brought wilhin the pre?cribed limits, ant' all IS

fj\ that has been done appears to tie well rtone, and treated in an intelligent and masterly manner. <*•

!jl " Dr D., we are sure, will not be offended at our expressing regret that he does not belong to our f'
^, own Church, and that the work did not proceed from Oxford or Cambridge, to either of \\hich it !v

)i would have done honour."

Critical \nticesfrnm lhp ECI.FCTIC HKVIFW, ATor. 1843. v»

" We hail the publication of Dr Davidson's book as a happy omen. It is a book much wanted. iC^
•I Its publication is an era in the history of English Theological Literature. Our readers will see it is U
'' a work of great merit, and worthy of high encomium, '* is the fruit of close and continued research. l(j
" The first portions of the boi k are occupied with a description of hernieneutical qualifications, and 1-^
* well deserve the earnest and serious perusal of students Dr D. then proceeds to unfold what know- !>»
ledge of the grammatical ami lexical structure of the sabred languages, and tneir cognate delects, ofi"
I ancient versions, of archaeology, of geography, and history, mu-t combine to Furnish the mind of him >J
|| who aspires to be a workman that needetli not tr be ashamed, rightly dividing the word of truth.

Much useful information is afforded regarding moie recent writers on sacred hermeneuties ; the Ijf
| best of them are noted and characterised. The care tind labour employed on ;his history of writer;- l&
ij on hermeneuties, musi have been great. Dr I), has some excellent remarks on the use of reason in |O.
1 Biblical exposition. Immense p.iins are laken by th author in gathering and classifying all the IS
quotations from the Old Testament in the New. The uuthor reviews many of the pernicious system? :£
ij of interpretation which have nad such fatal preference The alleged discrepancies of Scripture are ttf
handled in a superior style; on these, great pains and iabour are bestowed. He reviews the chiefj&
H philological helps, versions, lexicons, commentaries, cognate languages, &c. thai have an immediate i£»
bearing on sound exegesis. We believe, with the author, that such a volume as this was needed ; that i£
he has supplied the felt deficiency, we think we have shown from this imperfect and cursory notice of w
Che contents of the book. We hope the churches will appreciate the performance, and so reward the >?
learning of the author." |p+

Critical Notices from the LONDON CONGREGATIONAL MAGAZINE. Ki

" Dr D. is already well known as the author of * Lecture* on Biblical Criticism,' and the present 5!
work is intended to develope the laws of interpretation fo be applied to the. text, supposed to be fixed Kj
by the means and rules laid down in the previous volume. We cannot but regard the present volume !(,*
as one which should greatly confirm the author's praise in all the churches. It is no common gift j^+
i laid on the altar of God. It is a long time since a Biblical work of more lasting value to the student &
has issued from the EnglUh press; the pervading lone of vital piety which enriches this volume, ex- (£
alts it far above the ordinary manuals of interpretation. K?

•• We rejoice to think that the appearance of this work will give a fresh and healthy stimulus to K?
the study of the Bible."

Critical f\ntice from tltf SCOTTISH CONGREGATIONAL MA

" The work is belter fitted than any other with which we are acquainted, to recommend and pio-
mote this much neglected study. It is incomparably the best trealiso on eacrcd Hermeneylics »il
5 the compass of the English language.'

A Critical Si'tice fiomthe SKCESSION MAGAZINE.

" We welcome this 6ook as a valuable contribution 1o the cause of Biblical interpretation. It

bear* on every {.age the mark* of ihorough investigation, and patient and erudite research. The

learning employed in it is both deep, varied, and cautious. It breathe-' a spirit of humble, pious,

i_.?oslen'aiious scholarship. The one desire of the author is to make plain ihe meaning of Scripture,

$ to *how the Bj'nle to be its own best interpreter."

CLARK'S LIST OF NEW PUBLICATIONS — EDINBURGH, 38 GEORGE STREET. (£*

DR THOLUCK'S WORKS.
Commentary on the Sermon on the Mount. id

EXPOSITION, DOCTRINAL and PHILOLOGICAL, of CHRIST'S SERMON on ||
the MOUNT; intended likewise as a Help towards the Formation of a pure IA
Bififiral System of Faith and Morals. Translated from the original German ofu^
Dr A. THOLUCK, by the Rev. R.MENZIES, of Hoddam. 2 vols. price 1 2s. bd. in cloth.
" By the friends of the gospel in Germany, the Professor i« thought here to have surpassed all

his former efforts ; and we have good reason to suppose, that, in the view of the author himself, it is

*) the capital production of his pen. We do not hesitate to say, that, so far as our knowledge reaches,
no work of equal vaJue has ever appeared on the same subject. " — BIBLICAL REPERTORY.

From the CHRISTIAN ADVOCATE.
The volumes before us have furnished a fine specimen- of sanctified learning and talent. On

those groat tru-ths which form the substratum of the theology of all genuine Christians, he is clear £l
and explicit, and will be read by the most pious characters with, pleasure and satisfaction."

+31 Commentary on the Kg»i*f le to the Romans.

^EXPOSITION of ST. PAUL'S EPISTLE to the ROMANS, with Extracts R#
^j from the Exegetical Works of t lie Fathers and Reformers. Translated from the !&
^[ German of Dr A. THOLUCK, by the Rev. R. MENZIES. 2 vols. price 12s. bd. in cloth. &
^ " Of its kind it is the best Commentary \ve know. Tholuck has been the Magnus Apollo of Mo- |£f
£j] ses Stuart, who often refers to him, and has been still more indebted to him than his references]^
I?) show. This is of itself sufficient to establish the value of this Commentary. Its principal excellence i£,
*1>] consists in the accurate philological knowledge of the author. The translator seems to have done .?
•£)! his duty faithfully and ably." — CHRISTIAN INSTRUCTOR.

" Tholuck on the Romans is a work of very great merit." — CONGRFGATIONAL MAGAZINE

" Confessedly the ablest exposition of the Scriptures in any language." — EVANGELICAL MAGAZINE.

" The author is well known to Europe as a sound theologian and learned orientalist, and his qua
lifications are eminently shown in this Commentary. He has elucidated many of the difficulties in
this Epistle from the Rabbinical writings ami peculiar Jewish customs, — a source of explanation
much neglected by former commentators." — ATHENAEUM.

Commentary on the Hebrews.

A COMMENTARY on the EPISTLE to the HEBREWS, by Dr TIIOLLCK.

Translated from the German by Professor HAMILTON, of Durham. With two

Dissertations: — 1st, On the Citations from the Old Testament contained in the

New. 2d, On the Ideas of Sacrifice and Priest, in the Old and New Testament.

By J. E. RYLAND, Esq. 2 vols. price 12s. bd. in cloth.
From the ECLKCTIC REVIKW.

" This Commentary is distinguished by the prominent excellencies of the author. Though writ
ten in haste, and not free from the errors into which haste invariably leads, it abounds in admirable
elucidations, frequently deep, usually comprehensive, and almost invariably strikingly instructive."
From tlie SCOTTISH CONGREGATIONAL MAGAZINE.

" The merits of Dr Tholuck, as a critical expositor of the Bible, are now tolerably well known
in this country, and all competent judges, we think, must admit that they are very great. His
learning is singularly extensive and profound. His understanding appears to be naturally acute, J|£
fertile, and energetic — qualities which his immense erudition seems to have quickened and invigor- |y
ated, rather than impaired. In addition to these excellencies, he possesses, in an eminent deg.ree, |^»
that vi\ id sense of the loveliness and purity of evangelical truth, without which a commentator, j|£
however learned, logical and ingenious, is out of his element, and often does more harm than good."
From the CHURCH OF ENGLAND QUARTERLY REVIEW.

" A book which ought to oe in every clergyman's library."

Tholuck's Sermons, &c.

SKETCH of the LIFE and CHARACTER of Dr THOLUCK, by Professor Park.
— Professor Tholuck's Remarks on the Life, Character, and Style of the Apostle |&
Paul — SERMONS on various occasions. — The Nature and Moral Influence of Hea- 1£
thenism, especially among the Greeks and Romans, viewed in the light of Chris- [$•
tianity. In one volume, price 6s. bd. in cloth. |£*

A[ " His remarks on the Life, &c. of Paul, afford abundant evidence of the proficiency he has at- jg>
g! tained, and his thorough acquaintance with the chief of the Rabbinical writings. His Treatise on the |£
t); Nature &c. of Heathenism ranks very high in Germany, and has been pronounced by GKSESIUS to £
H)| be ' the ablest which he had ever sowi on the subject.' " " In his SERMONS there is a vigour and ff
f§ freshness of thought, which cannot fail to attract attention and excite interest. His style seerns to \{f
f)\ vary with his subject and feelings, appearing now bold and impetuous, now gentle and winning, at ^
? one time argumentative, aud at another imaginative." — SCOTTISH GUARDIAN. |£»

tjl " His SERMONS display much elevation and richness of religious sentiment, great liveliness and ^
(ft exuberance of fancy, aud char icteri/ed at the same time by vigour and boldness, by tenderness, and j^
l£J | a childlike simplicity, and by variety of thought and expression." — EVENING POST.

5J55pg535S^S<5H^5QSsp^5p^^SQi^lQ5^al

CLARK'S LIST or

MII.ICATI -INS — unixnu IK;II, .'58. GKOROI: STREET.

Interpretation of the Old Testament.

PRINCIPLES of the INTERPRETATION of the OLD TESTAMENT, translated'
from the original of J. H. PAREAU, Professor of Oriental Languages in the Univer- '
sity of Utrecht. By PATRICK FORBES, D.D., Professor of Humanity, £c. King's §
College, Aberdeen. 2 vols. 1 2s.

" We have Garcfully perused this volume, and can confidently recommend it to our readers. It must p
be remarked, however, that it is designed for Biblical student* aloae, who are acquainted with the Scrip- {§
tures in tlieir original languages. Pareau is one of the soundest and safest of the continental divine* ^
and, like most of tys Dutch countrymen, is free from what is thought by many, though not liy us, to be§>
irrational rationalism, with which tlieir (jHiman neighbours are so deeply tinctured. The present work §
in a valuable addition to our Hi liral knowledge, and must form an admirable auxiliary to all whose bu- &I
Ssiness it is 10 expound and illustrate the sacred volume, p

'• It is the production of a mind manifestly deeply impressed with the value and importance of reve- »
g lation, and imbued with profound reverence for the word of Nod. But while completely satisfied him- §
§ gel f, both of the authenticity and integrity of the Scriptures, he is ready calmly and deliberately to in- ^
gj vesrgate the doubts and objections of others, to remove their scruple*, and, by the known and acknow- &
pledged principles of criticism and logic, to give the most satisfactory reasons, for relying implicifiy and I
<>: confidently on the declarations of Scripture. The English translation is every way worthy of the ori^i- '
!/ inl. ami is such as miglit have been expected from the accurate acquirements and judgment of Dr. For-
S bes." — Caledonian Mercury.

" We have not, for a long time, read any work with .so deep and intense interest, nor from which we .
g> have derived so much gratification, and received, in so limited a space, so much instruction. We recommend, &
cj.in tlie.warmes-t manner, to our clerical readers, the several precepts inculcated in it."1 — Stirling Jiturnul. $

" In the volume n.iw before u-s, the reader is presented with a concise history of the interpretation of the
« Old Testament, and the difficulties connected with it; an account of the qualifications which will render
gone a good interpreter of the Old Testament, at the present age ; the necessary endowments of mind :
•a the subsidiary studies which are necessary; and the true manner of interpreting the Old Testament. On
§i each wf these subjects, divided into various branches, the reader will find a mass of information, both
Spleasi-ug s»nd profitable. N\'e wish the author had ]nid more stress upon the necessity of seeking divine
!* assistance, in biblical studies. The work' is invaluable, and is adapted to prove a severe test of the lire-
oj tensions of many. If there be an increasing desire tu'be better acquainted with the Scriptures awaken-
faed in the Church of Christ, this work will be in great dimand." — Christian Advocate.

Interpretation of the New Testament.
ERNESTI'S PRINCIPLES of the INTERPRETATION of the NEW TESTA- !

MEN T, Translated by the Rev. C. H. TEHKOT. 2 vols. 12s.

;

" We highly approve of the plan of this work; it could not begin better than with Ernesti's Institutes, <

most sotjiid treatise on the art of Interpretation."; — Brit. Mag.

" If the reader shou'ld be desirous of seeing the style of the Xew Testament fully and satisfactorily?
handled, I refer him to Ernesti." — Archbisiiop Mn/jee.

'• The Institutes of Ernesti i-s indeed a mxSle work — imposing on account of the very nakedness of its 5
Strength, and the unadorned simplicity and stability of its intellectual proportions. The translation of/
(Mr. Terrot is executed with faithfulness and ability.'' — Presbyterian Review.

" The Institutio InterpreLis of Eruesti requires no recommendation from any one. Its merits have long 5

been kriiwn, and fully appreciated. The translation is uniformly correct, perspk»iouv, and forcible.?

The notes of Mr. Terrot are always sensible and judicious, and are creditable to him as a proof offals!

| scholarship, the extent of hrs reading, and the soundness of his views." — Edinburgh Theological Mag. \

" Of the excellence of Ernesti's Inatitutio Inlerpretis it is unnecessary for us to say one word. It is \
perhaps the most valuable manual on llermeneutics in existence, and has long been used as a text-book <
in the universities of Europe. Mr. Terrot has given a translation of Ammon's notes on the Instituting
in the present volume; but has, as was necessary, supplied a thorough corrective to the Neologism of J
that learned critic. We can easily imagine the superficial Sciolist, or uneducated Bigot, denying the }
usefulness of such works as the present ; but every sound-thinking and well instructed theologian will J
find, in the labours of Eruesti and his brethren, much that is calculated to satisfy and to instruct the?
believer, and much that must silence the cavilling objector." — Dumfries Journal.

New Testament Dialect.
!A TREATISE on the SYNTAX of the NEW TESTAMENT DIALECT, with a

Dissertation on t«he GREEK ARTICLE. liy Prof. MOSES STUART, of Andover.

Price 6s. bound in cloth.

*' When it is considered how much all sound interpretation depends on accurate notions of the nyn-
\ tax of a language, it will be seen that ti^ subject of th;s work will amply repay the most careful perusal.
Hrofessor Stuurt seems eminently to possess those qualities of mind necessary for writing a good grammar
'. of a language." — Scottish Guardian.'"

" This work is of the first importance to all students of the Sacred Scriptures; T rejoice in the re-
! publication of it." — Dr. J. Pye Smith.

$Zm&&!SEStMWMtiSM^^

v* CLARK'S LIST OF NEW PUBLICATIONS — EDI.NBUUGH, 38. OEOKGE STREET. *$'
^

NEGRIS and DUNCAN'S Edition of I.

ROBINSON'S GREEK and ENGLISH LEXICON of the New Testament. 8vo., price 10s. 6d,
V* The cheapest and most accurate edition of the best Lexicon of the New Testament.

" This edition, by Messrs. Negris and Dunch.ii, we venture to assert, is the MOST ACCURATE edition of a Lexicon *?jS*
which is anywhere to be met with. In this respect it much excels even the original."— Church Renew.

*

The present edition by Messrs. Negris and Duncan may be pronounced as, in all respects, the BEST of this in- v*
able Lexicon of the New Testament." — Orthodox Presbyterian. .A,

The Kdinbursh edition is corrected with an exquisite care by two distinguished scholars, whose names are men-

, -

«w» tioned. The publisher, Mr. Clark, to whose zealous, liberal, and disinterested exertions, biblical knowledge is deeply
IT indebted, has stated that several thousand errors nave been detected, many of them of vital importance, and tiiat
*Jj5" Mr. Duncan has made many corrections and additions, which are distinguished by being in brackets. R cannot be
^ doubted, therefore, that on a comparison of the two editions, he (Dr, Robinson), won Id give his suffrage in favour of
fjr Mr. Clark's"— Eclectic Review.

In justice to the editor and publisher of the Edinburgh edition, we must state, it is HS beautifully as it is correct-

ly printed. The Greek portion has been carefully revised by Mr. Negris,. a native of Greece, and one of the most *^J<*
learned Hellenists of the present day, who has distinguished himself by his very accurate editions of the works of A
Herodotus and Pindar, and portions of the writings of. Demosthenes, .^schint s, and Xenophon ; and the revision of *TP*

Another edition of the same work is now issued in Edinburgh, and from a press which has already supplied
-V many important publication;; on the subject of Biblical Literature. It is very elegantly printed; and, so far as we

*V* are able to judge from a cursory examination, is also, in point of accuracy, fully worthy of its respectable editors. «sji«

A " Upon the whole, we may justly pronounce this to be a beautiful, correct, and amended reprint of Dr. Robinson's A

^Sr work."— Methodist Mcgnzine. *>?•

«A. " Dr. Robinson regretted that it (Bloomfield's edition) had not been given to the British public, as he had given J^
^^ it to the American, but that alterations were made which were opposed to his wishes anil judgment.

t&f " The present edition, for which we are indebted to the spirited publisher of the Biblical Cabinet, has been re- «A,

jf vised by two gentlemen of great eminence (Messrs. Negris and Duncan) who have confined themselves to the ap- ^^

*•)** p ropriate work of editors. «jjg»

" \V'e prefer this edition to any other that has yet appeared. The tjpographyis beautiful; and considering the •

extent o 'he work, and the expense of Greek and Hebrew printing, the price is remarkably low. »S5»

" We regard this Lexicon as a valuable addition to philological science;- and, on the whole, the BKST Lexicon i

upon the New Testament which a student could purchase." — Ilai list Magazine. *Jf*

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^ The Greek text has been laboriously revised ; the best editions consulted and compared ; and various original

•tfr emendations introduced ; the punctuation, in general so negligently managed, has been minutely attended to. and •&«

ji the press corrected with the most scrupulous care. These editions are meant for the use of schools; the type is

*^» handsome and the price very low." — Scotsman. »X«

•$• School Edition, with English Notes, Two Vols. in One. Price 4s. Gd., bound in cloth. «$«

4* The History of Herodotus of Halicarnassus, in Nine Books ; 41

.&. With Prolegomena, Notes, and Emendations. By ALEXANDER NF.GKIS. «A«

.jXj. %* The text has been carefully collated with Gaisford, Schweighaiifer, Wesslimj, Reitz, etc., etc. .*5j,

v», " This new edition of the Father of History — by a Greek — is very neatly printed, and also EXCKKDINGLY

*V* GORKI- CT." — Quarterly Journal of F. ducat ion *?5»i

•fa "This edition, by Mr N.'jrris. does credit to hi« taste and erudition. He has brought the spirit of the

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^5i whom ho has published. The volumes are neatly and accurately printed." — Gent. Mag.

THE CLIO, OR FIRST BOOK OF HERODOTUS;

*V* "With Notes by WHEELER of Harvard University, Is 3d.

With Notes by NF.GUIS, Is.; or without Notes, 9d.
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The WORKS OF PINDAR, with various Readings, English-. Notes, and Emendations,

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j£ "-Pindar 19 one of thos» poets who are more often boasted of than in reality enjoyed. Perhaps this may ha*e *§•

•&. proceeded from the peculiar difficulties besetting the readers of this post; an obscure and corrupt, text, dark .A^

. and indistinct allusions at e sorui- of these obstacles. Mr Negris has conferred a lasting olili^atiou on literature, *v*

•tip* by producing his present very excellent edition, in which he has combined the purest text with a number of «A,

Jt. highly useful and instructive notes. The editor is already advantageously kn 'Wn bv his editions of Herodotus

and Xenophoii's Anabasis, and his present production will in nowise tend to diminish his repuiatiou." •&•

«jt;. Literary Gazette.

t^ " We have been much pleased with this edition-. The critical labours of Mr Negris have improved the purity
^3P* of the text ; and the introduction of the metrical schemes enables junior students to understand the complicated «jS»
^j, structure of Pindar's verse. "^Athenaitim. T

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^ XENOPHON'S EXPEDITION OF CYRUS, in Seven Books; with various Readings, English
• Notes ami Index. By A. NEQBIS, 2s., bound in cloth ; or without the Notes, is. fid. cloth.

" An excellent edition, and neatly printed, with a good text, and critical and useful notes."— Gen. Mag. •&•

•&•» •' Mr-N(?Kn' '•< •ilre.idv advantageously known by his edition of Herodotus, and his very curious little volume ,*.

of Cireek Proverbs. Of his present production, we can say that ii fully maintain* his reputation. He hu selected *¥*

.*, the best text, ..ml his notes are useful and Ln.-trtictive."— Literary Catctte. j.

«* "A very useful little edition. The notes, which, in compliance with common sense, are English, not Latin, are *V*

»W, well composed and compiled. Altogether, from its accuracy, neatness and portability, it is a work deserving r§- jSu

eotnmendation " — Hrifj/tvnGazette. Tp^

«^J» " This is a cheap and very ne.it edition of this celebrated work for the use of 'chools, to the notice of the conduc- .&.

, tors of which we cm very confidently recommend it Besides the body of Engli»h notes, there is also a copiout

•SjZ* Index.— Sheffield iHdtp.ndenL ^

-tfk t. JL JL Jt. J- J. t .t t » » » « . *

v.

B

BS 2335 a&35- 1857 v.3 TRIM
Bengel , Johann Albrecht,
Gnomon of the New Testament

BOUND BY

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