17–3:20. The Gospel is needed by Jews, who have also failed through ignoring the one condition of righteousness. 1–20. A brief statement of the true nature of the Jew’s position, to be fully dealt with in chh. 9, 10. (See p. 55.) The argument is thrown into the form of a dialogue.... [ Continue Reading ]
ΤῸ ΠΕΡΙΣΣῸΝ = excess, good or bad. Matthew 5:37; cf. 1 Corinthians 8:8; 2 Corinthians 3:9. Here = advantage or relative gain.... [ Continue Reading ]
ΠΡΩ͂ΤΟΝ ΜῈΝ ΓᾺΡ.… The enumeration is not carried out, but cf. Romans 9:4-5. ΓᾺΡ simply introduces an explanation of the preceding statement. “γὰρ saepe ponitur ubi propositionem excipit tractatio,” Bengel on Lk. xii. 58, _ap._ Winer-M. p. 568 (_b_). The drift of this very condensed argument is—the... [ Continue Reading ]
ΤΊ ΓΆΡ; Philippians 1:18 only. Introduces an objection which must be met. The passage is closely condensed. ΕἸ ἨΠΊΣΤΗΣΑΝ. ἀπιστεῖν always = to disbelieve (from ἄπιστος = unbelieving), even prob. 2 Timothy 2:13. The aor. refers to the definite act of the rejection of the Gospel, the climax of τὰ λὸγ... [ Continue Reading ]
ΜῊ ΓῈΝΟΙΤΟ. Cf. S. H.; characteristic of S. Paul, and esp. of this group of epistles; expresses the vehement rejection of a possible but false inference. ΓΙΝΈΣΘΩ ΔῈ Κ.Τ.Λ. Let GOD prove or be proved.… ἈΛΗΘΉΣ, only here and John 3:33; John 8:26, of GOD = true to His word. ΠΑ͂Σ ἌΝΘΡ. Ψ. Psalms 115:2... [ Continue Reading ]
ΕἸ ΔῈ introduces, in order to remove, a difficulty suggested by this argument: if the confession of man’s sin has for its result the vindication of GOD’S righteousness, is not that a justification of the sin? It is met by an appeal (1) to a fundamental postulate of GOD’S judgment, (2) to a fundament... [ Continue Reading ]
ἘΠΕῚ, ‘or else,’ ‘otherwise’; cf. Field on Romans 11:22; cf. Romans 11:6; 1 Corinthians 14:16; 1 Corinthians 15:29; Hebrews 9:17. A good classical use; cf. Wetstein. Only in S. Paul and Heb. ΠΩ͂Σ ΚΡΙΝΕΙ͂ Κ.Τ.Λ. It is a fundamental postulate that GOD is the Judge.... [ Continue Reading ]
ΕἸ ΔῈ. The difficulty is restated more fully and is shown to imply the principle that ‘the end justifies the means’; and that is a _reductio ad absurdum_ of the argument. ἘΝ ΤΩ͂Ι Ἐ. Ψ. = in the fact of, or by, my lie. ΨΕΥ͂ΣΜΑ. Only here = acted lie, falseness to trust, etc. ἘΠΕΡΊΣΣΕΥΣΕΝ. The aor.... [ Continue Reading ]
ΚΑῚ ΜῊ. In loose construction after τί; strictly τί μὴ ποιήσωμεν κ.τ.λ. is required; but the insertion of the statement that this was actually charged against S. Paul breaks the construction. ΚΑΘῺΣ ΒΛΑΣΦΗΜΟΎΜΕΘΑ. S. Paul’s polemic against the obligation of the law brought upon him the charge of ant... [ Continue Reading ]
ΤΊ ΟΥ̓͂Ν; well then, this being so, what follows? Cf. John 1:21; _infra_, Romans 6:15; Romans 11:7 only. Cf. above on μὴ γένοιτο, τί οὗν ἐροῦμεν; ΠΡΟΕΧΌΜΕΘΑ; ‘are we surpassed? are we at a disadvantage?’ So R.V. (not margin, not A.V.); see Field, _ad loc_[103] He shows (1) that there is no example... [ Continue Reading ]
This string of quotations is adduced to justify from Scripture the assertion of Romans 3:9. On the Rabbinic practice of stringing quotations cf. S. H., who instance also Romans 9:25 f., 2 Corinthians 7:16, _alibi_ The references are (W. H.) Psalms 14 (13) 1 ff., Psalms 5:9; Psalms 140:3; Romans 10:7... [ Continue Reading ]
ΣΥΝΊΩΝ, for form, as from συνίω, cf. Moulton, pp. 38, 55, Hort, Introduction to App. i. 167, Thackeray, _Gr. of O.T. Gk_, pp. 244, 250.... [ Continue Reading ]
ἨΧΡΕΏΘΗΣΑΝ. Cf. Luke 17:10 (ἄχρειος). Lost their use, became good for nothing.... [ Continue Reading ]
ἘΔΟΛΙΟΥ͂ΣΑΝ. Hebr. ‘make smooth their tongue,’ R.V. margin, Psalms 5:9 only, in Gk Bible. Prop. = deceived; form = imperf. with aor. term. cf. Thackeray, _op. cit_[107] p. 214. [107] _op. cit._ opus citatum... [ Continue Reading ]
ΟἼΔΑΜΕΝ ΔῈ. What is the connexion? The disadvantage of the Jew has been shown not to be complete—Scripture being adduced to support the statement that all are under sin. So far Jew and Gentile are equal. But the Jew is brought more signally and definitely under GOD’s judgment, just because of his po... [ Continue Reading ]
ΔΙΌΤΙ explains how law produces this effect. This sentence, while having particular reference to the Jew, is thrown into the most general form, so as to bring the Jew into line with the Gentile, and then to sum up in one conclusion Romans 1:18 to Romans 3:19. ἘΞ ἜΡΓΩ Ν., put in the most general for... [ Continue Reading ]
ΝΥΝῚ = ἘΝ ΤΩ͂Ι ΝΥ͂Ν ΚΑΙΡΩ͂Ι, Romans 3:26, as things now are, under the Gospel dispensation. ΧΩΡῚΣ ΝΌΜΟΥ, apart from law. The idea is that man no longer has to look to law as GOD’s revelation of Himself, but to the Person and character of Jesus Christ, not against or inconsistent with law but fulfil... [ Continue Reading ]
The failure of Jew and Gentile alike is met by the new dispensation of the Gospel, with the condition it demands of man, faith. The argument having explained ‘the revelation of wrath,’ returns to the statement of Romans 1:16-17, and amplifies it in a series of summary propositions, which are develop... [ Continue Reading ]
ΔΙΚΑΙΟΣΎΝΗ ΔῈ, the phrase repeated with a qualification (not of law but by faith), introducing the distinctive condition, and so bringing into emphasis the fact that GOD’s righteousness is the true aim which man must set before himself for realisation in his own life, so far as he may. ΔΙᾺ ΠΊΣΤΕΩΣ... [ Continue Reading ]
ΠΆΝΤΕΣ ΓᾺΡ … Τ. Θ. resumes Romans 1:19 to Romans 3:20. ἭΜΑΡΤΟΝ is the ‘constructive’ or summary aorist, “which regards the whole action simply as having occurred, without distinguishing any steps in its progress” (Moulton, p. 109; cf. Burton, _M. T._ § 54), and so should be translated by the perfect... [ Continue Reading ]
ΔΙΚΑΙΟΎΜΕΝΟΙ ΔΩΡΕᾺΝ Κ.Τ.Λ., ‘being declared righteous (so far as they are so declared) by a free act of GOD.’ The participle adds a third element to the description of the universal state, and returns to the thought of Romans 3:22, ΕἸΣ ΠΆΝΤΑΣ Τ. Π., introducing the further specification of the means... [ Continue Reading ]
ὋΝ ΠΡΟἙΘΕΤΟ Κ.Τ.Λ., explains in a very condensed way how GOD redeems man by Christ Jesus. ΠΡΟΈΘΕΤΟ, cf. πεφανέρωται, Romans 3:21; cf. Hebrews 9:26. V[112] occurs only Romans 1:13; Ephesians 1:9; means (1) to purpose, (2) to publish: here, only, the latter, ‘set forth on His part’; cf. Polyb. II. 19.... [ Continue Reading ]
ΠΡῸΣ ΤῊΝ ἜΝΔΕΙΞΙΝ, the exhibition already referred to, Romans 1:17. ΤΗ͂Σ ΔΙΚΑΙΟΣΎΝΗΣ ΑΥ̓ΤΟΥ͂. Here in the wider sense of Romans 1:17, etc., His righteousness in itself and as offered to man. ΕἸΣ ΤῸ ΕἸΝΑΙ Κ.Τ.Λ. sums up both strains. καὶ δικαιοῦντα = even when He justifies. ΤῸΝ ἘΚ ΠΊΣΤΕΩΣ. See Rom... [ Continue Reading ]
ΠΟΥ͂ ΟΥ̓͂Ν Ἡ ΚΑΎΧΗΣΙΣ; Cf. Romans 2:17; Romans 2:22. This whole practice and temper of mind is here set aside, as inconsistent with the truth of man’s common relation to GOD. The class of words is almost confined to S. Paul. ΔΙᾺ ΠΟΊΟΥ ΝΌΜΟΥ; under what kind of law? So better than _by_ …; cf. Romans... [ Continue Reading ]
ΓᾺΡ. Context is decisive in favour of this reading: the clause refers to the argument of Romans 1:17; Romans 3:20, as supporting the statement that boasting is excluded, and is not a fresh conclusion from Romans 3:27.... [ Continue Reading ]
Ἢ ἸΟΥΔΑΊΩΝ Κ.Τ.Λ. presses the argument deeper; not only is righteousness a matter of faith which all men can exercise, but GOD is one—one and the same for all mankind; all men are in the same relation to Him, and He will justify all on the same condition.... [ Continue Reading ]
ΕἼΠΕΡ, if as is the fact; cf. Romans 8:9; Romans 8:17; 2 Thessalonians 1:6; 2 Corinthians 5:3 (v.l.); diff. 1 Corinthians 15:15 = if as they maintain (with ἄρα). ΕἿΣ Ὁ ΘΕΌΣ. Cf. 1 Corinthians 8:4; Galatians 3:20; Ephesians 4:6;... [ Continue Reading ]
ΝΌΜΟΝ ΟΥ̓͂Ν Κ.Τ.Λ. An anticipatory caution, worked out in ch. 6. The Gospel does not abolish law by insisting on faith as man’s sole contribution; it represents law as fulfilled in Christ, and in man if he has faith in Christ; see above on νόμου πίστεως. Practically a summary of the treatment of law... [ Continue Reading ]