C. cc. 5–7. SECOND VINDICATION OF THE THEME. THE ETHICAL NEED AND BEARING OF THE GOSPEL, AS A POWER WHICH EFFECTS RIGHTEOUSNESS. The Power of the Gospel is explained, in contrast with νόμος, as a gift (χάρις) of new life in Christ.... [ Continue Reading ]
ΔΙΚΑΙΩΘΈΝΤΕΣ ΟΥ̓͂Ν ἘΚ ΠΊΣΤΕΩΣ sums up the position gained. Notice that in these Chapter s (5–7) the word πίστις occurs only in these first two verses: πιστεύω occurs once only (Romans 6:8), and then in the simple sense of believe. The fact is that the first fundamental act of trust, when it has once... [ Continue Reading ]
Romans 5:1-11. Introduction, describing the nature of the state in which we are, under the power of the Gospel: (1) Since, then, we are justified by GOD on the single condition of faith, let us maintain the state of peace with GOD, by the help of Him, (2) by whom we have been brought under this free... [ Continue Reading ]
ΔΙ' ΟὟ ΚΑῚ, the Person, who has brought us into this state by His Death and Resurrection, will help us to maintain it by His Life. ΤῊΝ ΠΡΟΣΑΓΩΓῊΝ. Ephesians 2:18; Ephesians 3:12 only. V[128] 1 Peter 3:18; cf. John 14:6; Hebrews 4:14 f. The v[129] in LXX[130] freq. of bringing persons and sacrifices... [ Continue Reading ]
ΟΥ̓ ΜΌΝΟΝ ΔΈ, ἈΛΛᾺ. Romans 5:11; Romans 8:23; Romans 9:10; 2 Corinthians 8:19; cf. 1 Timothy 5:13. With the ellipse only in S. Paul; not only is the hope of the future revelation a ground of boasting, but also the process of θλίψις, by which, under conditions of the present life, it is being worked... [ Continue Reading ]
ΔΟΚΙΜῊ. (1) The process of testing, 2 Corinthians 8:2; (2) the result—the temper given to the steel, Philippians 2:22; 2 Corinthians 2:9; 2 Corinthians 9:13; 2 Corinthians 13:3 : here the latter; cf. 1 Peter 1:6 ff.; James 1:2; James 1:12. θλίψις produces in the Christian e [ Continue Reading ]
ΚΑΤΑΙΣΧΎΝΕΙ, in this connexion = brings the shame of disappointment; cf. Psalms 21:6; infra Romans 9:33; Philippians 1:20. ὍΤΙ Ἡ�.Τ.Λ Romans 5:5-10 enlarge upon the strength of the reasons for hope, an _a fortiori_ argument from the love of GOD, as already shown in our call and justification in Chr... [ Continue Reading ]
ΕἼ ΓΕ. “Si quidem, 2 Corinthians 5:3 (v. l.); Ephesians 3:2; Ephesians 4:21; Colossians 1:23 (classical),” Blass, p. 261. = if, as you will not dispute. The connexion seems to be this: Christ’s death for us when we were still outside the operation of the Spirit is such an overwhelming proof of GOD’S... [ Continue Reading ]
ΔΙΚΑΊΟΥ—ἈΓΑΘΟΥ͂. Both masc. The idea is that the appeal of a righteous character hardly stirs the emotion; the good man with more that touches the heart may inspire such an act. Those for whom Christ died were neither. ΤΟΛΜΑ͂Ι = ‘has the spirit to die’; cf. Field, _ad loc_[132], qu. Eur. _Alc._ 644... [ Continue Reading ]
7, 8 emphasise the uniqueness of this act of love. This parenthesis makes an anacoluthon, a constant mark in S. Paul of deep feeling.... [ Continue Reading ]
ΣΥΝΊΣΤΗΣΙΝ. Cf. Romans 3:5.... [ Continue Reading ]
ΠΟΛΛΩ͂Ι ΟΥ̓͂Ν ΜΑ͂ΛΛΟΝ. _A fortiori_. The hope of progress and perfection (Romans 5:2) which depends on the love of GOD is justified _a fortiori_ by our experience of that love in the act of justification. ΣΩΘΗΣΌΜΕΘΑ ΔΙ' ΑΥ̓. ἈΠῸ ΤΗ͂Σ ὈΡΓΗ͂Σ. The description, on the negative side, of the σωτηρία whi... [ Continue Reading ]
repeats the _a fortiori_ argument with amplification (cf. Ephesians 2:11 f.). The two clauses are exactly |[133] Romans 5:6; Romans 5:9. [133] | parallel to ΚΑΤΗΛΛΆΓΗΜΕΝ ref. to δικαιωθέντες; cf. the aorists below. V[134] and subst. pec. to Rom. and 2 Cor. (_alibi_ 1 Corinthians 7:11). ἀποκαταλλ. E... [ Continue Reading ]
ΟΥ̓ ΜΌΝΟΝ ΔΈ, ἈΛΛᾺ returns to Romans 5:3. This return, after so long a break, is made easier by the parallelisms pointed out above, καυχώμενοι, part. for indic.; cf. Moulton, p. 224. ἘΝ ΤΩ͂Ι ΘΕΩ͂Ι. The essentially personal character of the whole relation is emphasised: our boast is not in a transac... [ Continue Reading ]
12–21. This state depends upon a living relation of mankind to Christ, analogous to the natural relation to Adam, and as universal as that is. So it comes to pass that there is a parallel between the natural state of man and his new condition: by one who was man the sin which has been shown to be un... [ Continue Reading ]
ἌΧΡΙ ΓᾺΡ ΝΌΜΟΥ = just so far as there was law there was sin. It has been shown (Romans 2:14-15) that there was law, in a certain and true sense, before the law given to Moses; action against this law was sin, and the fact that it was so is here confirmed by the consideration that the penalty of sin,... [ Continue Reading ]
ἘΒΑΣΊΛΕΥΣΕΝ, the ‘constative aorist’; Moulton, p. 109. ἈΠῸ ἈΔᾺΜ ΜἘΧΡΙ ΜΩΥΣΈΩΣ, in the interval between Adam, who sinned against positive law, and Moses who delivered positive law. In the case of Adam and of those who lived under the Mosaic law there could be no doubt that ΠΆΝΤΕΣ ἭΜΑΡΤΟΝ. ἘΠῚ ΤΟῪΣ... [ Continue Reading ]
ΤῸ ΧΆΡΙΣΜΑ here is the gift of justification offered in Christ; in range this has as large an effect as the fall; but in quality it is far greater, as it leads to life, the other to death. This conclusion is not fully stated till Romans 5:17. ΕἸ ΓΆΡ ΤΩ͂Ι ΤΟΥ͂ ἙΝῸΣ Κ.Τ.Λ., the fall of one man led to... [ Continue Reading ]
ΚΑῚ ΟΥ̓Χ—ΤῸ ΔΏΡΗΜΑ. Still more condensed. ΔΏΡΗΜΑ is the concrete effect or result of χάρις and δωρεά. ΔΙ' ἙΝῸΣ ἉΜΑΡΤΉΣΑΝΤΟΣ, through one man and his sin (death came into the world); the gift came after many sins. The v. l. ἁμαρτήματος is a true gloss: the absence of the article makes the phrase =... [ Continue Reading ]
ΤΩ͂Ι ΠΑΡΑΠΤΏΜΑΤΙ. ΠΑΡΑΠΤ. is used throughout of the actual fall, whether of Adam, or as repeated in his descendants, Romans 5:20. ἘΒΑΣΊΛΕΥΣΕΝ, ‘ingressive,’ gained its sovereignty: ΤΩ͂Ι—ΠΑΡΑΠΤ., the instrument; ΔΙᾺ ΤΟΥ͂, the agent. The one was the agent, his fall the instrument by which death enter... [ Continue Reading ]
ἌΡΑ ΟΥ̓͂Ν. The parallel is now summed up without the qualifications, in the simplest form. ὩΣ ΔΙ' ἙΝῸΣ Κ.Τ.Λ. The best way of translating seems to be to turn εἰς πάντας�. into a statement—all men were affected. The prepositional form seems almost to be chosen in order to avoid a definite statement... [ Continue Reading ]
ὭΣΠΕΡ ΓᾺΡ Κ.Τ.Λ. The antithesis is repeated in another form, for clearness of thought. ΠΑΡΑΚΟΉ. This word is substituted for παράπτωμα as definitely involving the personal action. ΚΑΤΕΣΤΆΘΗΣΑΝ. Cf. James 4:4. = were brought into the condition of sinners—i.e. under the doom of death; the condition... [ Continue Reading ]
ΝΌΜΟΣ ΔῈ Κ.Τ.Λ. The effect of law, whether the inner law or the law of Moses, was to multiply the fall, i.e. to occasion in each the fall which had taken place in Adam (cf. ch. 7), so that each became a sinner by his own act in rejecting knowledge; cf. ‘every man is the Adam of his own soul.’ ΠΑΡΕΙ... [ Continue Reading ]
ἽΝΑ ὭΣΠΕΡ Κ.Τ.Λ. Here the reign of death is shown to be as a matter of fact the reign of sin in the atmosphere of death; a summary again of Romans 1:18 f. ἘΝ ΤΩ͂Ι ΘΑΝΆΤΩΙ. The |[139] εἰς ζωὴν shows that ἐν here is not instrumental, but describes the sphere or atmosphere in which sin reigned. [139]... [ Continue Reading ]