‏ Romans 9

 In Christ ( εν Χριστω ). Paul really takes a triple oath here so strongly is he stirred. He makes a positive affirmation in Christ, a negative one (not lying), the appeal to his conscience as co-witness ( συνμαρτυρουσης, genitive absolute as in 2:15 which see) "in the Holy Spirit."

 Sorrow ( λυπη ). Because the Jews were rejecting Christ the Messiah. "We may compare the grief of a Jew writing after the fall of Jerusalem" (Sanday and Headlam).

 Unceasing pain in my heart ( αδιαλειπτος οδυνη τη καρδια ). Like angina pectoris.  Οδυνη is old word for consuming grief, in N.T. only here and and 1Ti 6:10.

 Unceasing ( αδιαλειπτος ). Late and rare adjective (in an inscription 1 cent. B.C.), in N.T. only here and 2Ti 1:3. Two rare words together and both here only in N.T. and I and II Timothy (some small argument for the Pauline authorship of the Pastoral Epistles).

 I could wish ( ηυχομην ). Idiomatic imperfect, "I was on the point of wishing." We can see that  ευχομα (I do wish) would be wrong to say.  Αν ηυχομην would mean that he does not wish (conclusion of second class condition).  Αν ηυχομην would be conclusion of fourth class condition and too remote. He is shut up to the imperfect indicative (Robertson, Grammar, p. 886).

 Anathema ( αναθεμα ). See for this word as distinct from  αναθημα (offering) 1Co 12:3; Ga 1:8f.  I myself ( αυτος εγω ). Nominative with the infinitive  εινα and agreeing with subject of  ηυχομην.

 According to the flesh ( κατα σαρκα ). As distinguished from Paul's Christian brethren.

 Who ( οιτινες ). The very ones who, inasmuch as they.

 Israelites ( Ισραηλειτα ). Covenant name of the chosen people.

 Whose ( ων ). Predicate genitive of the relative, used also again with  ο πατερες. For "the adoption" ( η υιοθεσια ) see 8:15.

 The glory ( η δοξα ). The Shekinah Glory of God (3:23) and used of Jesus in Jas 2:1.

 The covenants ( α διαθηκα ). Plural because renewed often (Ge 6:18; 9:9; 15:18; 17:2, 7, 9; Ex 2:24).

 The giving of the law ( η νομοθεσια ). Old word, here only in N.T., from  νομος and  τιθημ.

 The service ( η λατρεια ). The temple service (Heb 9:1, 6).

 The fathers ( ο πατερες ). The patriarchs (Ac 3:13; 7:32).

 Of whom ( εξ ων ). Fourth relative clause and here with  εξ and the ablative.

 Christ ( ο Χριστος ). The Messiah.

 As concerning the flesh ( το κατα σαρκα ). Accusative of general reference, "as to the according to the flesh." Paul limits the descent of Jesus from the Jews to his human side as he did in 1:3f.

 Who is over all, God blessed for ever ( ο ον επ παντων θεος ευλογητος ). A clear statement of the deity of Christ following the remark about his humanity. This is the natural and the obvious way of punctuating the sentence. To make a full stop after  σαρκα (or colon) and start a new sentence for the doxology is very abrupt and awkward. See Ac 20:28; Tit 2:13 for Paul's use of  θεος applied to Jesus Christ.

 But it is not as though ( ουχ οιον δε οτ ). Supply  εστιν after  ουχ: "But it is not such as that," an old idiom, here alone in N.T.

 Hath come to nought ( εκπεπτωκεν ). Perfect active indicative of  εκπιπτω, old verb, to fall out.

 For they are not all Israel, which are of Israel ( ου γαρ παντες ο εξ Ισραηλ ουτο Ισραηλ ). "For not all those out of Israel (the literal Jewish nation), these are Israel (the spiritual Israel)." This startling paradox is not a new idea with Paul. He had already shown (Ga 3:7-9) that those of faith are the true sons of Abraham. He has amplified that idea also in Ro 4. So he is not making a clever dodge here to escape a difficulty. He now shows how this was the original purpose of God to include only those who believed.

 Seed of Abraham ( σπερμα Αβρααμ ). Physical descent here, but spiritual seed by promise in verse 8. He quotes Ge 21:12f.

 The children of the promise ( τα τεκνα της επαγγελιας ). Not through Ishmael, but through Isaac. Only the children of the promise are "children of God" ( τεκνα του θεου ) in the full sense. He is not speaking of Christians here, but simply showing that the privileges of the Jews were not due to their physical descent from Abraham. Cf. Lu 3:8.

 A word of promise ( επαγγελιας ο λογος ουτος ). Literally, "this word is one of promise." Paul combines Ge 18:10, 14 from the LXX.

 Having conceived of one ( εξ ενος κοιτην εχουσα ). By metonomy with cause for the effect we have this peculiar idiom ( κοιτη being bed, marriage bed), "having a marriage bed from one" husband. One father and twins.

 The children being not yet born ( μηπω γεννηθεντων ). Genitive absolute with first aorist passive participle of  γενναω, to beget, to be born, though no word for children nor even the pronoun  αυτων (they).

 Neither having done anything good or bad ( μηδε πραξαντων τ αγαθον η φαυλον ). Genitive absolute again with first active participle of  πρασσω. On  φαυλον, see 2Co 5:10.

 The purpose of God ( η προθεσις του θεου ). See 8:28 for  προθεσις.

 According to election ( κατ' εκλογην ). Old word from  εκλεγω, to select, to choose out. See 1Th 1:4. Here it is the purpose ( προθεσις ) of God which has worked according to the principles of election.

 Not of works ( ουκ εξ εργων ). Not of merit.

 But of him that calleth ( αλλ' εκ του καλουντος ). Present active articular participle of  καλεω in the ablative case after  εκ. The source of the selection is God himself. Paul quotes Ge 25:33 (LXX).

Paul quotes Mal 1:2f.

 But Esau I hated ( τον δε Εσαυ εμισησα ). This language sounds a bit harsh to us. It is possible that the word  μισεω did not always carry the full force of what we mean by "hate." See Mt 6:24 where these very verbs ( μισεω and  αγαπαω ) are contrasted. So also in Lu 14:26 about "hating" ( μισεω ) one's father and mother if coming between one and Christ. So in Joh 12:25 about "hating" one's life. There is no doubt about God's preference for Jacob and rejection of Esau, but in spite of Sanday and Headlam one hesitates to read into these words here the intense hatred that has always existed between the descendants of Jacob and of Esau.

 Is there unrighteousness with God? ( μη αδικια παρα τω θεωι? ). Paul goes right to the heart of the problem.  Μη expects a negative answer. "Beside" ( παρα ) God there can be no injustice to Esau or to any one because of election.

 For he says to Moses ( τω Μωυσε γαρ λεγε ). He has an Old Testament illustration of God's election in the case of Pharaoh (Ex 33:19).

 On whom I have mercy ( ον αν ελεω ). Indefinite relative with  αν and the present active subjunctive of  ελεαω, late verb only here and Jude 1:23 in N.T. "On whomsoever I have mercy." The same construction in  ον αν οικτειρω, "on whomsoever I have compassion."

 So then ( αρα ουν ). In view of this quotation.

 It is not of ( ου ). We must supply  εστιν ελεος with  ου. "Mercy is not of." The articular participles ( του θελοντοσ, του τρεχοντοσ, του ελεωντος ) can be understood as in the genitive with  ελεος understood (mercy is not a quality of) or as the predicate ablative of source like  επιλυσεως in 2Pe 1:20. Paul is fond of the metaphor of running.

 To Pharaoh ( τω Φαραω ). There is a national election as seen in verses 7-13, but here Paul deals with the election of individuals. He "lays down the principle that God's grace does not necessarily depend upon anything but God's will" (Sanday and Headlam). He quotes Ex 9:16.

 Might be published ( διαγγελη ). Second aorist passive subjunctive of  διαγγελλω.

 He hardeneth ( σκληρυνε ). Pharaoh hardened his own heart also (Ex 8:15, 32; 9:34), but God gives men up also (1:24, 26, 28). This late word is used by the Greek physicians Galen and Hippocrates. See on Ac 19:9. Only here in Paul.

 Why doth he still find fault? ( τ ετ μεμφεται? ). Old verb, to blame. In N.T. only here and Heb 8:8. Paul's imaginary objector picks up the admission that God hardened Pharaoh's heart. "Still" ( ετ ) argues for a change of condition since that is true.

 Withstandeth his will ( τω βουληματ αυτου ανθεστηκεν ). Perfect active indicative of  ανθιστημ, old verb, maintains a stand (the perfect tense). Many have attempted to resist God's will ( βουλημα, deliberate purpose, in N.T. only here and Ac 27:43; 1Pe 4:3). Elsewhere  θελημα (Mt 6:10).

 Nay, but, O man, who art thou? ( Ο ανθρωπε, μεν ουν γε συ τις ει? ). "O man, but surely thou who art thou?" Unusual and emphatic order of the words, prolepsis of  συ (thou) before  τις (who) and  μεν ουν γε (triple particle,  μεν, indeed,  ουν, therefore,  γε, at least) at the beginning of clause as in Ro 10:18; Php 3:8 contrary to ancient idiom, but so in papyri.

 That repliest ( ο ανταποκρινομενος ). Present middle articular participle of double compound verb  ανταποκρινομα, to answer to one's face ( αντι- ) late and vivid combination, also in Lu 14:6, nowhere else in N.T., but in LXX.

 The thing formed ( το πλασμα ). Old word (Plato, Aristophanes) from  πλασσω, to mould, as with clay or wax, from which the aorist active participle used here ( τω πλασαντ ) comes. Paul quotes these words from Isa 29:16 verbatim. It is a familiar idea in the Old Testament, the absolute power of God as Creator like the potter's use of clay (Isa 44:8; 45:8-10; Jer 18:6).  Μη expects a negative answer.

 Why didst thou make me thus? ( τ με εποιησας ουτωσ? ). The original words in Isaiah dealt with the nation, but Paul applies them to individuals. This question does not raise the problem of the origin of sin for the objector does not blame God for that but why God has used us as he has, made some vessels out of the clay for this purpose, some for that. Observe "thus" ( ουτως ). The potter takes the clay as he finds it, but uses it as he wishes.

 Or hath not the potter a right over the clay? ( η ουκ εχε εξουσιαν ο κεραμευς του πηλου? ). This question, expecting an affirmative answer, is Paul's reply to the previous one, "Why didst thou make me thus?"  Πηλος, old word for clay, is mud or wet clay in Joh 9:6, 11, 14f. The old word for potter ( κεραμευς ) in N.T. only here and Mt 27:7, 10.

 Lump ( φυραματος ). Late word from  φυραω, to mix (clay, dough, etc.).

 One part ( ο μεν )

 --another ( ο δε ). Regular idiom for contrast ( μεν--δε ) with the old demonstrative  ο (this), "this vessel ( σκευος, old word as in Mr 11:16) for honour, that for dishonour." Paul thus claims clearly God's sovereign right ( εξουσιαν, power, right, authority, from  εξεστ ) to use men (already sinners) for his own purpose.

 Willing ( θελων ). Concessive use of the participle, "although willing," not causal, "because willing" as is shown by "with much long-suffering" ( εν πολλη μακροθυμια, in much long-suffering).

 His power ( το δυνατον αυτου ). Neuter singular of the verbal adjective rather than the substantive  δυναμιν.

 Endured ( ηνεγκεν ). Constative second aorist active indicative of the old defective verb  φερω, to bear.

 Vessels of wrath ( σκευη οργης ). The words occur in Jer 50:25 (LXX Jer 27:25), but not in the sense here (objective genitive like  τεκνα οργης, Eph 2:3, the objects of God's wrath).

 Fitted ( κατηρτισμενα ). Perfect passive participle of  καταρτιζω, old verb to equip (see Mt 4:21; 2Co 13:11), state of readiness. Paul does not say here that God did it or that they did it. That they are responsible may be seen from 1Th 2:15f.

 Unto destruction ( εις απωλειαν ). Endless perdition (Mt 7:13; 2Th 2:3; Php 3:19), not annihilation.

 Vessels of mercy ( σκευη ελεους ). Objective genitive like  σκευη οργης.

 Afore prepared ( προητοιμασεν ). First aorist active indicative of  προετοιμαζω, old verb to make ready (from  ετοιμος, ready) and  προ, before, in N.T. only here and Eph 2:10. But same idea in Ro 8:28-30.

 But also from the Gentiles ( αλλα κα εξ εθνων ). Paul had already alluded to this fact in 9:6f. (cf. Ga 3:7-9). Now he proceeds to prove it from the Old Testament.

 In Hosea ( εν τω Hωσηε ). He quotes 2:23 with some freedom. Hosea refers to the ten tribes and Paul applies the principle stated there to the Gentiles. Hosea had a son named Lo-ammi =  ου λαος. So here  ο ου λαος μου "the not people of mine."  Ου with substantives obliterates the meaning of the substantive, an idiom seen in Thucydides and other Greek writers. See also Ro 10:19; 1Pe 2:10.

 Which was not beloved ( την ουκ ηγαπημενην ). The LXX rendering of Lo-ruhamah (not mercy, without mercy or love), name of Hosea's daughter. The use of  ουκ with the perfect passive participle is emphatic, since  μη is the usual negative of the participle in the Koine.

 Ye are not my people ( ου λαος μου υμεις ). Quotation from Ho 1:10 (LXX Ho 2:1).

 There ( εκε ). Palestine in the original, but Paul applies it to scattered Jews and Gentiles everywhere.

 Isaiah ( Εσαιας ). Shortened quotation from Isa 10:22 (LXX).

 It is the remnant that shall be saved ( το υπολειμμα σωθησετα ). First future passive of  σωζω. Literally, "the remnant will be saved." Late word from  υπολειπω, to leave behind (11:3), here only in N.T. Textus Receptus has  καταλειμμα, but Aleph A B have  υπολειμμα. Isaiah cries in anguish over the outlook for Israel, but sees hope for the remnant.

 Finishing it and cutting it short ( συντελων κα συντεμνων ). Present active participles and note  συν- with each (perfective use of the preposition, finishing completely as in Lu 4:13, cutting off completely or abridging and here only in N.T.) The quotation is from Isa 28:22.

 Hath said before ( προειρηκεν ). Perfect active indicative of  προειπον (defective verb). Stands on record in Isa 1:9.

 Had left ( εγκατελιπεν ). Second aorist active indicative of old verb  εγκαταλειπω, to leave behind. Condition of second class, determined as unfulfilled, with  αν εγενηθημεν and  αν ωμοιωθημεν as the conclusions (both first aorist passives of  γινομα and  ομοιοω, common verbs).

 A seed ( σπερμα ). The remnant of verse 27.

 Attained ( κατελαβεν ). Second aorist active indicative of  καταλαμβανω, old verb, to grasp, to seize, to overtake (carrying out the figure in  διωκω (to pursue). It was a curious paradox.

 Which is of faith ( την εκ πιστεως ). As Paul has repeatedly shown, the only way to get the God-kind of righteousness.

 Did not arrive at that law ( εις νομον ουκ εφθασεν ). First aorist active indicative of  φθανω, old verb to anticipate (1Th 4:15), now just to arrive as here and 2Co 10:14. The word "that" is not in the Greek. Legal righteousness Israel failed to reach, because to do that one had to keep perfectly all the law.

We must supply the omitted verb  εδιÂωξα (pursued) from verse 31. That explains the rest.

 They stumbled at the stone of stumbling ( προσεκοψαν τω λιθω του προσκομματος ). The quotation is from Isa 8:14.  Προσκοπτω means to cut ( κοπτω ) against ( προς ) as in Mt 4:6; Joh 11:9f. The Jews found Christ a  σκανδαλον (1Co 1:23).

Paul repeats the phrase just used in the whole quotation from Isa 8:14 with the same idea in "a rock of offence" ( πετραν σκανδαλου, "a rock of snare," a rock which the Jews made a cause of stumbling). The rest of the verse is quoted from Isa 28:16. However, the Hebrew means "shall not make haste" rather than "shall not be put to shame." In 1Pe 2:8 we have the same use of these Scriptures about Christ. Either Peter had read Romans or both Paul and Peter had a copy of Christian Testimonia like Cyprian's later.

‏ Romans 10

 Desire ( ευδοκια ). No papyri examples of this word, though  ευδοκησις occurs, only in LXX and N.T., but no example for "desire" unless this is one, though the verb  ευδοκεω is common in Polybius, Diodorus, Dion, Hal. It means will, pleasure, satisfaction (Mt 11:26; 2Th 1:11; Php 1:15; 2:13; Eph 1:5, 9).

 Supplication ( δεησις ). Late word from  δεομα, to want, to beg, to pray. In the papyri. See Lu 1:13. It is noteworthy that, immediately after the discussion of the rejection of Christ by the Jews, Paul prays so earnestly for the Jews "that they may be saved" ( εις σωτηριαν ), literally "unto salvation." Clearly Paul did not feel that the case was hopeless for them in spite of their conduct. Bengel says: Non orasset Paul si absolute reprobati essent (Paul would not have prayed if they had been absolutely reprobate). Paul leaves God's problem to him and pours out his prayer for the Jews in accordance with his strong words in 9:1-5.

 A zeal for God ( ζηλον θεου ). Objective genitive like Php 3:9, "through faith in Christ" ( δια πιστεως Χριστου ).

 But not according to knowledge ( αλλ' ου κατ' επιγνωσιν ). They had knowledge of God and so were superior to the Gentiles in privilege (2:9-11), but they sought God in an external way by rules and rites and missed him (9:30-33). They became zealous for the letter and the form instead of for God himself.

 Being ignorant of God's righteousness ( αγνοουντες την του θεου δικαιοσυνην ). A blunt thing to say, but true as Paul has shown in 2:1-3:20. They did not understand the God-kind of righteousness by faith (1:17). They misconceived it (2:4).

 They did not subject themselves ( ουχ υπεταγησαν ). Second aorist passive indicative of  υποτασσω, common Koine verb, to put oneself under orders, to obey, here the passive in sense of the middle (Jas 4:7) like  απεκριθην, I answered.

 The end of the law ( τελος νομου ). Christ put a stop to the law as a means of salvation (6:14; 9:31; Eph 2:15; Col 2:14) as in Lu 16:16. Christ is the goal or aim of the law (Gal 3:24). Christ is the fulfilment of the law (Mt 5:17; Ro 13:10; 1Ti 1:5). But here (Denney) Paul's main idea is that Christ ended the law as a method of salvation for "every one that believeth" whether Jew or Gentile. Christ wrote finis on law as a means of grace.

 Thereby ( εν αυτη ). That is by or in "the righteousness that is from law." He stands or falls with it. The quotation is from Le 18:5.

 Saith thus ( ουτως λεγε ). Paul personifies "the from faith righteousness" ( η εκ πιστεως δικαιοσυνη ). A free reproduction from De 30:11-14. Paul takes various phrases from the LXX and uses them for "his inspired conviction and experiences of the gospel" (Denney). He does not quote Moses as saying this or meaning this.

 Say not in thy heart ( μη ειπηις εν τη καρδια σου ). Second aorist active subjunctive with  μη like De 8:17. To say in the heart is to think (Mt 3:9).

 That is, to bring Christ down ( τουτ' εστιν Χριστον καταγαγειν ). Second aorist active infinitive of the common verb  καταγω, to bring or lead down. It is dependent on the preceding verb  αναβησετα (shall ascend).  Τουτ' εστιν (that is) is what is called Midrash or interpretation as in 9:8. It occurs three times here (verses 6-8). Paul applies the words of Moses to Christ. There is no need for one to go to heaven to bring Christ down to earth. The Incarnation is already a glorious fact. Today some men scout the idea of the Deity and Incarnation of Christ.

 Into the abyss ( εις την αβυσσον ). See Lu 8:31 for this old Greek word ( α privative and  βυσσος ) bottomless like sea (Ps 106:26), our abyss. In Re 9:1 it is the place of torment. Paul seems to refer to Hades or Sheol (Ac 2:27, 31), the other world to which Christ went after death.

 To bring Christ up ( Χριστον αναγαγειν ). Second aorist active infinitive of  αναγω and dependent on  καταβησετα (shall descend). Christ has already risen from the dead. The deity and resurrection of Christ are precisely the two chief points of attack today on the part of sceptics.

 But what saith it? ( αλλα τ λεγει? ). That is "the from faith righteousness."

 The word of faith ( το ρημα της πιστεως ). The gospel message concerning faith (objective genitive). Only here. In contrast to the law.

 Which we preach ( ο κηρυσσομεν ). The living voice brings home to every one the faith kind of righteousness. Paul seizes upon the words of Moses with the orator's instinct and with rhetorical skill (Sanday and Headlam) applies them to the facts about the gospel message about the Incarnation and Resurrection of Christ.

 If thou shalt confess ( εαν ομολογησηις ). Third class condition ( εαν and first aorist active subjunctive of  ομολογεω ).

 With thy mouth Jesus as Lord ( εν τω στοματ σου Κυριον Ιησουν ). This is the reading of nearly all the MSS. But B 71 Clem of Alex. read  το ρημα εν τω στοματ σου οτ Κυριος Ιησους (the word in thy mouth that Jesus is Lord). The idea is the same, the confession of Jesus as Lord as in 1Co 12:3; Php 2:11. No Jew would do this who had not really trusted Christ, for  Κυριος in the LXX is used of God. No Gentile would do it who had not ceased worshipping the emperor as  Κυριος. The word  Κυριος was and is the touchstone of faith.

 And shalt believe ( κα πιστευσηις ). Same construction. Faith precedes confession, of course.

 Man believeth ( πιστευετα ). Impersonal construction, "it is believed" (present passive indicative of  πιστευω ). The order is reversed in this verse and the true order (faith, then confession).

 Confession is made ( ομολογειτα ). Impersonal construction again, "it is confessed," "man confesses." Both  καρδια (heart) and  στοματ (mouth) are in the instrumental case.

 Every one ( πας ). Paul adds this word to the quotation from Isa 28:16 already made in 9:33.

 Distinction ( διαστολη ). See on this word 3:22. Here it is followed by the ablative case  Ιουδαιου τε κα Hελληνος (between Jew and Greek).

 Lord of all ( Κυριος παντων ). See Ga 3:28.

 Rich ( πλουτων ). Present active participle of  πλουτεω. See Eph 3:8 "the unsearchable riches of Christ."

Paul here quotes Joe 3:5 (Joe 2:32 LXX).

 How then shall they call? ( πως ουν επικαλεσωνται? ). Deliberative subjunctive (first aorist middle) of  επικαλεομα (see verses 12, 13). The antecedent of  εις ον (in whom) is not expressed.

 How shall they believe? ( πος πιστευσωσιν? ). Deliberative subjunctive again (first aorist active of  πιστευω just used). Each time Paul picks up the preceding verb and challenges that. Here again the antecedent  εις τουτον before  ον is not expressed.

 How shall they hear? ( πος ακουσωσιν? ). Deliberative subjunctive (first aorist active of  ακουω ).

 Without a preacher? ( χωρις κηρυσσοντοσ? ). Preposition  χωρις with ablative singular masculine present active participle of  κηρυσσω, "without one preaching."

 How shall they preach? ( πως κηρυξωσιν? ). Deliberative subjunctive again (first aorist active  κηρυσσω, to preach).

 Except they be sent? ( εαν μη αποσταλωσιν? ). Second aorist passive deliberative subjunctive of  αποστελλω, to send, from which verb  αποστολος apostle comes. Negative condition of third class. In graphic style Paul has made a powerful plea for missions. It is just as true today as then.

 How beautiful ( Hως ωραιο ). A quotation from Isa 52:7 more like the Hebrew than the LXX, picturing the messengers of the restoration from the Jewish captivity. Paul assumes that the missionaries ( αποστολο ) have been sent as implied in verse 14.

 But they did not all hearken ( ου παντες υπηκουσαν ). They heard, but did not heed. Some disbelieve now (3:3) as they did then. On obedience and disobedience see 5:19; 1Th 2:13; Ga 3:2. He quotes Isa 53:1 to show how Isaiah felt.

 Report ( ακοη ). Literally, "hearing" (Mt 14:1; Mr 13:7).

 By the word of Christ ( δια ρηματος Χριστου ). "By the word about Christ" (objective genitive).

 Did they not hear? ( μη ουκ ηκουσαν? ). Rather, "Did they fail to hear?" (expecting the negative answer  μη, while  ουκ blends with the verb). See on 1Co 9:5 for this construction.

 Yea, verily ( μενουνγε ). Triple particle ( μεν, ουν, γε ) as in 9:20.

 Sound ( φθογγος ). Vibration of a musical string. See on 1Co 14:7. Only two N.T. examples.

 The world ( της οικουμενης ). The inhabited earth as in Lu 2:1.

 Did Israel not know? ( μη Ισραελ ουκ εγνω? ). "Did Israel fail to know?" See above.

 First ( πρωτος ). Moses first before any one else. LXX quotation De 32:21. See on 1Co 10:22 for  παραζηλωσω (I will provoke you to jealousy).

 With that which is no nation ( επ' ουκ εθνε ). The Jews had worshipped "no-gods" and now God shows favours to a "no-nation" (people).

 Will I anger you ( παροργιω υμας ). Future active (Attic future) of  παροργιζω, rare word, to rouse to wrath.

 Is very bold ( αποτολμα ). Present active indicative of  αποτολμαω, old word, to assume boldness ( απο, off) and only here in N.T. Isaiah "breaks out boldly" (Gifford). Paul cites Isa 65:1 in support of his own courage against the prejudice of the Jews. See 9:30-33 for illustration of this point.

 I was found ( ευρεθην ). First aorist passive indicative of  ευρισκω.

 All the day long ( ολην την ημεραν ). Accusative of extent of time. He quotes Isa 65:2.

 Did I spread out ( εξεπετασα ). First aorist active indicative of  εκπεταννυμ, old verb, to stretch out, bold metaphor, only here in N.T.

 Unto a disobedient and a gainsaying people ( προς λαον απειθουντα κα αντιλεγοντα ). "Unto a people disobeying and talking back." The two things usually go together. Contrary and contradictory (Lu 13:34f.).

‏ Romans 11

 I say then ( λεγω ουν ). As in verse 11.  Ουν looks back to 9:16-33 and 10:19-21.

 Did God cast off? ( μη απωσατο ο θεοσ? ). An indignant negative answer is called for by  μη and emphasized by  μη γενοιτο (God forbid). Paul refers to the promise in the O.T. made three times: 1Sa 12:22; Ps 94:14 (Ps 93:14 LXX); Ps 94:4. First aorist middle indicative (without augment) of  απωθεω, to push away, to repel, middle, to push away from one as in Ac 7:27.

 For I also ( κα γαρ εγω ). Proof that not all the Jews have rejected Christ. See Php 3:5 for more of Paul's pedigree.

 Whom he foreknew ( ον προεγνω ). The same form and sense as in 8:29, which see. Probably the Hebrew sense of choice beforehand. The nation of Israel was God's chosen people and so all the individuals in it could not be cast off.

 Wot ye not? ( ουκ οιδατε? ). "Know ye not?" Why keep the old English "wot"?

 Of Elijah ( εν Ελεια ). "In the case of Elijah." Cf. "in the bush" (Mr 12:26).

 He pleadeth ( εντυγχανε ). See on 8:27.  Εντυγχανω means to happen on one and so to converse with (Ac 25:24), to plead for (Ro 8:27, 34), to plead against as here with  κατα, but the "against" is in  κατα.

 They have digged down ( κατεσκαψαν ). First aorist active indicative of  κατασκαπτω, to dig under or down. Old verb, here only in N.T. (critical text). LXX has  καθειλαν "pulled down." Paul has reversed the order of the LXX of 1Ki 19:10, 14, 18.

 Altars ( θυσιαστηρια ). Late word (LXX, Philo, Josephus, N.T. eccl. writers) from  θυσιαζω, to sacrifice. See Ac 17:23.

 And I am left alone ( καγω υπελειφθην μονος ). First aorist passive indicative of  υπολειπω, old word, to leave under or behind, here only in N.T. Elijah's mood was that of utter dejection in his flight from Jezebel.

 Life ( ψυχην ). It is not possible to draw a clear distinction between  ψυχη (soul) and  πνευμα (spirit).  Ψυχη is from  ψυχω, to breathe or blow,  πνευμα from  πνεω, to blow. Both are used for the personality and for the immortal part of man. Paul is usually dichotomous in his language, but sometimes trichotomous in a popular sense. We cannot hold Paul's terms to our modern psychological distinctions.

 The answer of God ( ο χρηματισμος ). An old word in various senses like  χρηματιζω, only here in N.T. See this use of the verb in Mt 2:12, 22; Lu 2:26; Ac 10:22.

 To Baal ( τη Βααλ ). Feminine article. In the LXX the name  Βααλ is either masculine or feminine. The explanation is that the Jews put Bosheth ( αισχυνη, shame) for Baal and in the LXX the feminine article occurs because  αισχυνη is so, though here the LXX has the masculine  τω.

 Remnant ( λιμμα ). Old word, but only here in N.T., but in papyri also and with this spelling rather than  λειμμα. From  λειπω, to leave.

 According to the election of grace ( κατ' εκλογην χαριτος ). As in 9:6-13. The election is all of God. Verse 6 explains it further.

 Otherwise ( επε ). Ellipse after  επε (since), "since, in that case."

 Is no more ( ουκετ γινετα ). "No longer becomes" grace, loses its character as grace. Augustine: Gratia nisi gratis sit gratia non est.

 What then? ( τ ουν? ). Since God did not push Israel away (verse 1), what is true?

 The election ( η εκλογη ). Abstract for concrete (the elect).

 Obtained ( επετυχεν ). Second aorist active indicative of  επιτυγχανω, old verb, to hit upon, only here in Paul. See 9:30-33 for the failure of the Jews.

 Were hardened ( επωρωθησαν ). First aorist passive indicative of  πωροω, late verb, to cover with thick skin ( πωρος ). See on 2Co 3:14; Mr 3:5.

 A spirit of stupor ( πνευμα κατανυξεως ). The quotation is a combination of De 19:4; Isa 29:10; 6:9f. This phrase is from Isa 29:10.  Κατανυξις is a late and rare word from  κατανυσσω, to prick or stick (Ac 2:37), in LXX, here only in N.T., one example in Pelagia-Legende. The torpor seems the result of too much sensation, dulled by incitement into apathy.

 That they should not see ( του μη βλεπειν ). Genitive articular infinitive of negative purpose.

 That they should not hear ( του μη ακουειν ). So here also. See Stephen's speech (Ac 7:51f.).

 David says ( Δαυειδ λεγε ). From Ps 69:23f; (68:23f LXX); 34:8; 28:4 (combined quotation).

 Table ( τραπεζα ). For what is on the table, "a feast."

 A snare ( εις παγιδα ). From  πηγνυμ, to make fast, old word for snares for birds and beasts. See on Lu 21:35.  Εις in predicate with  γινομα is a translation-Hebraism.

 A trap ( εις θηραν ). Old word for hunting of wild beasts, then a trap. Only here in N.T.

 A stumbling-block ( εις σκανδαλον ). A third word for trap, snare, trap-stick or trigger over which they fall. See on 1Co 1:23; Ro 9:33.

 A recompense ( εις ανταποδομα ). Late word from double compound verb  ανταποδιδωμ, to repay (both  αντ and  απο ). Ancient Greeks used  ανταποδοσις. In LXX and Didache. In N.T. only here (bad sense) and Lu 14:12 (good sense).

 Let their eyes be darkened ( σκοτισθητωσαν ο οφθαλμο αυτων ). First aorist passive imperative of  σκοτιζω, to darken. A terrible imprecation.

 That they may not see ( του μη βλεπειν ). Repeated from verse 8.

 Bow down ( συνκαμψον ). First aorist active imperative of  συνκαμπτω, old verb, to bend together as of captives whose backs ( νωτον, another old word, only here in N.T.) were bent under burdens. Only here in N.T.

 Did they stumble that they might fall? ( μη επταισαν ινα πεσωσιν? ). Negative answer expected by  μη as in verse 1. First aorist active indicative of  πταιω, old verb, to stumble, only here in Paul (see Jas 3:2), suggested perhaps by  σκανδαλον in verse 9. If  ινα is final, then we must add "merely" to the idea, "merely that they might fall" or make a sharp distinction between  πταιω, to stumble, and  πιπτω, to fall, and take  πεσωσιν as effective aorist active subjunctive to fall completely and for good.  Hινα, as we know, can be either final, sub-final, or even result. See 1Th 5:4; 1Co 7:29; Ga 5:17. Paul rejects this query in verse 11 as vehemently as he did that in verse 1.

 By their fall ( τω αυτων παραπτωματ ). Instrumental case. For the word, a falling aside or a false step from  παραπιπτω, see 5:15-20.

 Is come. No verb in the Greek, but  γινετα or  γεγονεν is understood.

 For to provoke them to jealousy ( εις το παραζηλωσα ). Purpose expressed by  εις and the articular infinitive, first aorist active, of  παραζηλοω, for which verb see 1Co 10:22. As an historical fact Paul turned to the Gentiles when the Jews rejected his message (Ac 13:45ff.; 28:28, etc.).

 The riches of the world ( πλουτος κοσμου ). See 10:12.

 Their loss ( το ηττημα αυτων ). So perhaps in 1Co 6:7, but in Isa 31:8 defeat is the idea. Perhaps so here.

 Fulness ( πληρωμα ). Perhaps "completion," though the word from  πληροω, to fill, has a variety of senses, that with which anything is filled (1Co 10:26, 28), that which is filled (Eph 1:23).

 How much more? ( ποσω μαλλον ). Argument a fortiori as in verse 24. Verse 25 illustrates the point.

 To you that are Gentiles ( υμιν τοις εθνεσιν ). "To you the Gentiles." He has a serious word to say to them.

 Inasmuch then ( εφ' οσον μεν ουν ). Not temporal, quamdiu, "so long as" (Mt 9:15), but qualitative quatenus "in so far then as" (Mt 25:40).

 I glorify my ministry ( την διακονιαν μου δοξαζω ). As apostle to the Gentiles ( εθνων αποστολος, objective genitive). Would that every minister of Christ glorified his ministry.

 If by any means ( ε πως ). This use of  ε with purpose or aim is a kind of indirect discourse.

 I may provoke ( παραζηλωσω ). Either future active indicative or first aorist active subjunctive, see same uncertainty in Php 3:10  καταντησω, but in 3:11  καταλαβω after  ε is subjunctive. The future indicative is clear in Ro 1:10 and the optative in Ac 27:12. Doubtful whether future indicative or aorist subjunctive also in  σωσω (save).

 The casting away of them ( η αποβολη αυτων ). Objective genitive ( αυτων ) with  αποβολη, old word from  αποβαλλω, to throw off (Mr 10:50), in N.T. only here and Ac 27:22.

 The reconciling of the world ( καταλλαγη κοσμου ). See 5:10f. for  καταλλαγη (reconciling). It explains verse 12.

 The receiving ( η προσλημψις ). Old word from  προσλαμβανω, to take to oneself, only here in N.T.

 Life from the dead ( ζωη εκ νεκρων ). Already the conversion of Jews had become so difficult. It is like a miracle of grace today, though it does happen. Many think that Paul means that the general resurrection and the end will come when the Jews are converted. Possibly so, but it is by no means certain. His language may be merely figurative.

 First fruit ( απαρχη ). See on 1Co 15:20, 23. The metaphor is from Nu 15:19f. The LXX has  απαρχην φυραματος, first of the dough as a heave offering.

 The lump ( το φυραμα ). From which the first fruit came. See on 9:21. Apparently the patriarchs are the first fruit.

 The root ( η ριζα ). Perhaps Abraham singly here. The metaphor is changed, but the idea is the same. Israel is looked on as a tree. But one must recall and keep in mind the double sense of Israel in 9:6f. (the natural and the spiritual).

 Branches ( κλαδων ). From  κλαω, to break.

 Were broken off ( εξεκλασθησαν ). First aorist passive indicative of  εκκλαω. Play on the word  κλαδος (branch) and  εκκλαω, to break off. Condition of first class, assumed as true. Some of the individual Jews (natural Israel) were broken off the stock of the tree (spiritual Israel).

 And thou ( κα συ ). An individual Gentile.

 Being a wild olive ( αγριελαιος ων ). This word, used by Aristotle, occurs in an inscription. Ramsay (Pauline Studies, pp. 219ff.) shows that the ancients used the wild-olive graft upon an old olive tree to reinvigorate the tree precisely as Paul uses the figure here and that both the olive tree and the graft were influenced by each other, though the wild olive graft did not produce as good olives as the original stock. But it should be noted that in verse 24 Paul expressly states that the grafting of Gentiles on to the stock of the spiritual Israel was "contrary to nature" ( παρα φυσιν ).

 Wast grafted in ( ενεκεντρισθης ). First aorist passive indicative of  ενκεντριζω, to cut in, to graft, used by Aristotle. Belongs "to the higher Koine" (literary Koine) according to Milligan.

 Partaker ( συνκοινωνος ). Co-partner.

 Fatness ( πιοτητος ). Old word from  πιων (fat), only here in N.T. Note three genitives here "of the root of the fatness of the olive."

 Glory not over the branches ( μη κατακαυχω των κλαδων ). Genitive case after  κατα. Present middle imperative second person singular of  κατακαυχαομα with negative  μη, "stop glorying" or "do not have the habit of glorying over the branches." The conclusion of the preceding condition.

 Gloriest ( κατακαυχασα ). Late form  -αεσα retaining  ς.

 Not thou ( ου συ ). Very emphatic position. The graft was upon the stock and root, though each affected the other.

 Thou wilt say then ( ερεις ουν ). A presumptuous Gentile speaks.

 That I might be grafted in ( ινα εγω ενκεντρισθω ). Purpose clause with  ινα and first aorist passive subjunctive. He shows contempt for the cast-off Jews.

 Well ( καλως ). Perhaps ironical, though Paul may simply admit the statement (cf. Mr 12:32) and show the Gentile his real situation.

 By unbelief ( τη απιστια )

 --by faith ( πιστε ). Instrumental case with both contrasted words (by unbelief, by belief).

 Be not highminded ( μη υψηλα φρονε ). "Stop thinking high (proud) thoughts."

 Of God spared not ( ε γαρ ο θεος ουκ εφεισατο ). It is not  ε μη (unless), but the  ουκ negatives the verb  εφεισατο (first aorist middle indicative of  φειδομα, to spare. Condition of first class.

 The goodness and the severity of God ( χρηστοτητα κα αποτομιαν θεου ). See on Ro 2:2 for  χρηστοτης, kindness of God.  Αποτομια (here alone in the N.T.) is from  αποτομος, cut off, abrupt, and this adjective from  αποτεμνω, to cut off. This late word occurs several times in the papyri.

 If thou continue ( εαν επιμενηις ). Third class condition,  εαν and present active subjunctive.

 Otherwise ( επε ). Ellipse after  επε, "since if thou dost not continue."

 Thou also ( κα συ ). Precisely as the Jewish branches of verse 17 were.

 Shalt be cut off ( εκκοπηση ). Second future passive of  εκκοπτω, to cut out.

 If they continue not in their unbelief ( εαν μη επιμενωσ τη απιστια ). Third class condition with the same verb used in verse 22 of the Gentile. Locative case of  απιστια here (same form as the instrumental in verse 20).

 For God is able ( δυνατος γαρ εστιν ο θεος ). See this use of  δυνατος εστιν in 4:21 rather than  δυνατα. This is the  χρυξ of the whole matter. God is able.

 Contrary to nature ( παρα φυσιν ). This is the gist of the argument, the power of God to do what is contrary to natural processes. He put the wild olive (Gentile) into the good olive tree (the spiritual Israel) and made the wild olive (contrary to nature) become the good olive ( καλλιελαιος, the garden olive,  καλλος and  ελαια in Aristotle and a papyrus).

 Into their own olive tree ( τη ιδια ελαια ). Dative case. Another argument a fortiori, "how much more" ( πολλω μαλλον ). God can graft the natural Israel back upon the spiritual Israel, if they become willing.

 This mystery ( το μυστηριον τουτο ). Not in the pagan sense of an esoteric doctrine for the initiated (from  μυεω, to blink, to wink), unknown secrets (2Th 2:7), or like the mystery religions of the time, but the revealed will of God now made known to all (1Co 2:1, 7; 4:1) which includes Gentiles also (Ro 16:25; Col 1:26f.; Eph 3:3f.) and so far superior to man's wisdom (Col 2:2; 4:13; Eph 3:9; 5:32; 6:19; Mt 13:11; Mr 4:11). Paul has covered every point of difficulty concerning the failure of the Jews to accept Jesus as the Messiah and has shown how God has overruled it for the blessing of the Gentiles with a ray of hope still held out for the Jews. "In early ecclesiastical Latin  μυστηριον was rendered by sacramentum, which in classical Latin means the military oath. The explanation of the word sacrament, which is so often founded on this etymology, is therefore mistaken, since the meaning of sacrament belongs to  μυστηριον and not to sacramentum in the classical sense" (Vincent).

 Wise in your own conceits ( εν εαυτοις φρονιμο ). "Wise in yourselves." Some MSS. read  παρ' εαυτοις (by yourselves). Negative purpose here ( ινα μη ητε ), to prevent self-conceit on the part of the Gentiles who have believed. They had no merit in themselves

 A hardening ( πωρωσις ). Late word from  πωροω (11:7). Occurs in Hippocrates as a medical term, only here in N.T. save Mr 3:5; Eph 4:18. It means obtuseness of intellectual discernment, mental dulness.

 In part ( απο μερους ). Goes with the verb  γεγονεν (has happened in part). For  απο μερους, see 2Co 1:14; 2:5; Ro 15:24; for  ανα μερος, see 1Co 14:27; for  εκ μερους, see 1Co 12:27; 13:9; for  κατα μερος, see Heb 9:5; for  μερος τ (adverbial accusative) partly see 1Co 11:18. Paul refuses to believe that no more Jews will be saved.

 Until the fulness of the Gentiles be come in ( αχρ ου το πληρωμα των εθνων εισελθη ). Temporal clause with  αχρ ου (until which time) and the second aorist active subjunctive of  εισερχομα, to come in (Mt 7:13, 21).

 For fulness of the Gentiles ( το πληρωμα των εθνων ) see on verse 12, the complement of the Gentiles.

 And so ( κα ουτως ). By the complement of the Gentiles stirring up the complement of the Jews (verses 11f.).

 All Israel ( πας Ισραηλ ). What does Paul mean? The immediate context (use of  πας in contrast with  απο μερουσ, πληρωμα here in contrast with  πληρωμα in verse 12) argues for the Jewish people "as a whole." But the spiritual Israel (both Jews and Gentiles) may be his idea in accord with 9:6 (Ga 6:16) as the climax of the argument. At any rate we should strive for and pray for the conversion of Jews as a whole. Paul here quotes from Isa 59:20f.; 27:9.

 The Deliverer ( ο ρυομενος ). Present middle articular participle of  ρυομα, to rescue, to deliver. See on 1Th 1:10; 2Co 1:10. The Hebrew Goel, the Avenger, the Messiah, the Redeemer (De 25:5-10; Job 19:25; Ru 3:12f.). Paul interprets it of Jesus as Messiah.

 My covenant ( η παρ' εμου διαθηκη ). "The from me covenant," "my side of the covenant I have made with them" (Sanday and Headlam). Cf. Jer 31:31ff. Not a political deliverance, but a religious and ethical one.

 When I shall take away ( οταν αφελωμα ). Second aorist middle subjunctive of  αφαιρεω, old and common verb, to take away.

 As touching the gospel ( κατα το ευαγγελιον ). "According to ( κατα with the accusative) the gospel" as Paul has shown in verses 11-24, the gospel order as it has developed.

 Enemies ( εχθρο ). Treated as enemies (of God), in passive sense, because of their rejection of Christ (verse 10), just as  αγαπητο (beloved) is passive.

 As touching the election ( κατα την εκλογην ). "According to the election" (the principle of election, not as in verses 5f. the elect or abstract for concrete).

 For the fathers' sake ( δια τους πατερας ). As in 9:4; 11:16f.

 Without repentance ( αμεταμελητα ). See on 2Co 7:10 for this word ( α privative and  μεταμελομα, to be sorry afterwards). It is not  αμετανοητον (Ro 2:5) from  α privative and  μετανοεω, to change one's mind. God is not sorry for his gifts to and calling of the Jews (9:4f.).

 Ye in time past ( υμεις ποτε ). Ye Gentiles (1:18-32).

 Were disobedient ( επειθησατε ). First aorist active indicative of  απειθεω, to disbelieve and then to disobey. "Ye once upon a time disobeyed God."

 By their disobedience ( τη τουτων απειθια ). Instrumental case, "by the disobedience of these" (Jews). Note "now" ( νυν ) three times in this sentence.

 By the mercy shown to you ( τω υμετερω ελεε ). Objective sense of  υμετερος (possessive pronoun, your). Proleptic position also for the words go with  ελεηθωσιν (first aorist passive subjunctive of  ελεεω, from  ελεος with  ινα, purpose clause). God's purpose is for the Jews to receive a blessing yet.

 Hath shut up ( συνεκλεισεν ). First aorist active indicative of  συνκλειω, to shut together like a net (Lu 5:6). See Ga 3:22 for this word with  υπο αμαρτιαν (under sin). This is a resultant (effective) aorist because of the disbelief and disobedience of both Gentile (1:17-32) and Jew (2:1-3:20).

 All ( τους παντας ). "The all" (both Gentiles and Jews).

 That he might have mercy ( ινα--ελεηση ). Purpose with  ινα and aorist active subjunctive. No merit in anyone, but all of grace. "The all" again, who receive God's mercy, not that "all" men are saved.

 O the depth ( Ο βαθος ). Exclamation with omega and the nominative case of  βαθος (see on 2Co 8:2; Ro 8:39). Paul's argument concerning God's elective grace and goodness has carried him to the heights and now he pauses on the edge of the precipice as he contemplates God's wisdom and knowledge, fully conscious of his inability to sound the bottom with the plummet of human reason and words.

 Unsearchable ( ανεξεραυνητα ). Double compound ( α privative and  εξ ) verbal adjective of  ερευναω (old spelling  -ευ- ), late and rare word (LXX, Dio Cassius, Heraclitus), only here in N.T. Some of God's wisdom can be known (1:20f.), but not all.

 Past tracing out ( ανεξιχνιαστο ). Another verbal adjective from  α privative and  εξιχνιαζω, to trace out by tracks ( ιχνος Ro 4:12). Late word in Job (Job 5:9; 9:10; 34:24) from which use Paul obtained it here and Eph 3:8 (only N.T. examples). Also in ecclesiastical writers. Some of God's tracks he has left plain to us, but others are beyond us.

 Who hath known? ( τις εγνω? ). Second aorist active indicative of  γινωσκω, a timeless aorist, did know, does know, will know. Quotation from Isa 40:13. Quoted already in 1Co 2:16.

 Counsellor ( συμβουλος ). Old word from  συν and  βουλη. Only here in N.T.

 His ( αυτου ). Objective genitive, counsellor to him (God). Some men seem to feel competent for the job.

 First driven to him ( προεδωκεν αυτω ). First aorist active indicative of  προδιδωμ, to give beforehand or first. Old verb, here alone in N.T. From Job 41:11, but not like the LXX, Paul's own translation.

 Shall be recompensed ( ανταποδοθησετα ). First future passive of double compound  ανταποδιδωμ, to pay back (both  αντ and  απο ), old word in good sense, as here and Lu 14:14; 1Th 3:9 and in bad sense as 2Th 1:6; Ro 12:19.

 Of him ( εξ αυτου ),

 through him ( δι' αυτου ),

 unto him ( εις αυτον ). By these three prepositions Paul ascribes the universe ( τα παντα ) with all the phenomena concerning creation, redemption, providence to God as the

 Source ( εξ ), the

 Agent ( δ ), the

 Goal ( εις ).

 For ever ( εις τους αιωνας ). "For the ages." Alford terms this doxology in verses 33-36 "the sublimest apostrophe existing even in the pages of inspiration itself."

‏ Romans 12

 Therefore ( ουν ). This inferential participle gathers up all the great argument of chapters 1-11. Now Paul turns to exhortation ( παρακαλω ), "I beseech you."

 By the mercies ( δια των οικτιρμων ). "By means of the mercies of God" as shown in his argument and in our lives. See 2Co 1:3 for "the Father of mercies."

 To present ( παραστησα ). First aorist active infinitive of  παριστημ, for which verb see 6:13, a technical term for offering a sacrifice (Josephus, Ant. IV. 6, 4), though not in the O.T. Used of presenting the child Jesus in the temple (Lu 2:22), of the Christian presenting himself (Ro 6:13), of God presenting the saved (Eph 5:27), of Christ presenting the church (Col 1:28).

 Bodies ( σωματα ). So literally as in 6:13, 19; 2Co 5:10 and in contrast with  νους (mind) in verse 2.

 A living sacrifice ( θυσιαν ζωσαν ). In contrast with the Levitical sacrifices of slain animals. Cf. 6:8, 11, 13. Not a propitiatory sacrifice, but one of praise.

 Acceptable ( ευαρεστον ). "Well-pleasing." See on 2Co 5:9.

 Which is your reasonable service ( την λογικην υμων λατρειαν ). "Your rational (spiritual) service (worship)." For  λατρεια, see on 9:4.  Λογικος is from  λογος, reason. The phrase means here "worship rendered by the reason (or soul)." Old word, in N.T. only here and 1Pe 2:2  το λογικον γαλα (not logical milk, but the milk nourishing the soul).

 Be not fashioned ( μη συνσχηματιζεσθε ). Present passive imperative with  μη, stop being fashioned or do not have the habit of being fashioned. Late Greek verb  συσχηματιζω, to conform to another's pattern (1Co 7:31; Php 2:7f.). In N.T. only here and 1Pe 1:14.

 According to this world ( τω αιων τουτω ). Associative instrumental case. Do not take this age as your fashion plate.

 Be ye transformed ( μεταμορφουσθε ). Present passive imperative of  μεταμορφοω, another late verb, to transfigure as in Mt 17:2 (Mr 9:2); 2Co 3:18, which see. On the distinction between  σχημα and  μορφη, see Php 2:7. There must be a radical change in the inner man for one to live rightly in this evil age, "by the renewing of your mind" ( τη ανακαινωσε του νοος ). Instrumental case. The new birth, the new mind, the new ( καινος ) man.

 That ye may prove ( εις το δοκιμαζειν ). Infinitive of purpose with  εις το, "to test" what is God's will, "the good and acceptable and perfect" ( το αγαθον κα ευαρεστον κα τελειον ).

 Not to think of himself more highly than he ought to think ( μη υπερφρονειν παρ' ο δε φρονειν ). Indirect negative command after  λεγω (I say). Play on the two infinitives  φρονειν, to think, and  υπερφρονειν (old verb from  υπερφρων, over-proud, here only in N.T.) to "over-think" with  παρ' ο (beyond what) added. Then another play on  φρονειν and  σωφρονειν (old verb from  σωφρων, sober-minded), to be in one's right mind (Mr 5:15; 2Co 5:13). Self-conceit is here treated as a species of insanity.

 A measure of faith ( μετρον πιστεως ). Accusative case, the object of the verb  εμερισεν. Each has his gift from God (1Co 3:5; 4:7). There is no occasion for undue pride.

 To each man ( εκαστω ). Emphatic position before  ως (as) and emphasizes the diversity.

 The same office ( την αυτην πραξιν ). Mode of acting or function. Cf. Ac 19:18; Ro 8:13.

 And severally ( το δε καθ' εις ). A difficult late idiom where the preposition  καθ' ( κατα ) is treated adverbially with no effect on the nominative case  εις like  υπερ εγω (2Co 11:23). So  εις καθ' εις (Mr 14:19) and in Modern Greek  καθεις as a distributive pronoun. But we have  καθ' ενα in 1Co 14:31. The use of the neuter article here  το with  καθ' εις is probably the accusative of general reference, "as to each one."

 Differing ( διαφορα ). Old adjective from  διαφερω, to differ, to vary. So Heb 9:10.

 According to the proportion of our faith ( κατα την αναλογιαν της πιστεως ). The same use of  πιστις (faith) as in verse 3 "the measure of faith." Old word.  αναλογια (our word "analogy") from  αναλογος (analogous, conformable, proportional). Here alone in N.T. The verb  προφητευωμεν (present active volitive subjunctive, let us prophesy) must be supplied with which  εχοντες agrees. The context calls for the subjective meaning of "faith" rather than the objective and outward standard though  πιστις does occur in that sense (Ga 1:23; 3:23).

 Let us give ourselves. There is no verb in the Greek. We must supply  δÂωμεν εαυτους or some such phrase.

 Or he that teacheth ( ειτε ο διδασκων ). Here the construction changes and no longer do we have the accusative case like  διακονιαν (general word for Christian service of all kinds including ministers and deacons) as the object of  εχοντες, but the nominative articular participle. A new verb must be supplied of which  ο διδασκων is the subject as with the succeeding participles through verse 8. Perhaps in each instance the verb is to be repeated from the participle like  διδασκετω here (let him teach) or a general term  ποιειτω (let him do it) can be used for all of them as seems necessary before "with liberality" in verse 8 ( εν απλοτητ, in simplicity, for which word, see Mt 6:22; 2Co 8:2; 9:11, 13).

 He that ruleth ( ο προισταμενος ). "The one standing in front" for which see 1Th 5:12.

 With diligence ( εν σπουδη ). "In haste" as if in earnest (Mr 6:25; 2Co 7:11f., 8:8, 16), from  σπευδω, to hasten. Again verse 11.

 With cheerfulness ( εν ιλαροτητ ). Late word, only here in N.T., from  ιλαρος (2Co 9:7) cheerful, hilarious.

 Without hypocrisy ( ανυποκριτος ). Late double compound adjective for which see 2Co 6:6. Hypocritical or pretended love is no love at all as Paul describes  αγαπη in 1Co 13.

 Abhor ( αποστυγουντες ). Old verb with intensive ( απο ) dislike, only here in N.T. The present active participle is here employed in the sense of the present active indicative as sometimes happens with the independent participle (Robertson, Grammar, pp. 1132ff.). This same idiom appears with  κολλωμενο (cleaving) for which verb see on 1Co 6:17, with  προηγουμενο (preferring) in verse 10 (old verb here only in N.T.), and with the participles in verses 11-13 and again in verses 16-18. One can supply  εστε if he prefers.

 In love of the brethren ( τη φιλαδελφια ). Late word for brotherly love for which see 1Th 4:9.

 Tenderly affectioned ( φιλοστοργο ). Old compound adjective from  φιλος and  στοργη (mutual love of parents and children), here alone in N.T.

 Slothful ( οκνηρο ). Old adjective from  οκνεω, to hesitate, to be slow. Slow and "poky" as in Mt 25:26.

 Patient in tribulation ( τη θλιψε υπομενοντες ). So soon this virtue became a mark of the Christians.

 Communicating ( κοινωνουντες ). "Contributing." From  κοινωνεω for which see 2Co 9:13. Paul had raised a great collection for the poor saints in Jerusalem.

 Given to hospitality ( την φιλοξενιαν διωκοντες ). "Pursuing (as if in a chase or hunt) hospitality" ( φιλοξενια, old word from  φιλοξενος, fond of strangers,  φιλος and  ξενος as in 1Ti 3:2). In N.T. only here and Heb 13:2. See 2Co 3:1. They were to pursue ( διωκω ) hospitality as their enemies pursued ( διωκοντας ) them.

 And curse not ( κα μη καταρασθε ). Present middle imperative with  μη. Like Mt 5:44 in spirit, not a quotation, but a reminiscence of the words of Jesus. The negative addition gives emphasis. See Lu 6:28 for the old verb  καταραομα from  καταρα (curse).

 Rejoice ( χαιρειν ). Present active infinitive of  χαιρω, absolute or independent use of the infinitive as if a finite verb as occurs sometimes (Robertson, Grammar, pp. 1092ff.). Literally here, "Rejoicing with rejoicing people, weeping with weeping people."

 Be of the same mind ( το αυτο φρονουντες ). Absolute or independent use of the participle again as with all the participles through verse 18, "thinking the same thing."

 Set not your mind on high things ( μη τα υψηλα φρονουντες ). "Not thinking the high things" ( υψηλος from  υψος, height). Cf. 1Co 13:5.

 Condescend to things that are lowly ( τοις ταπεινοις συναπαγομενο ). "Be carried away with (borne along with) the lowly things" (in contrast with  τα υψηλα, though the associative instrumental case may be masculine, "with lowly men." See Ga 2:13; 2Pe 3:17 for the only other N.T. examples of this old verb.

 Be not wise ( μη γινεσθε φρονιμο ). "Do not have the habit of becoming ( γινεσθε ) wise in your own conceits" ( παρ' εαυτοις, beside yourselves). Note the imperative in the midst of infinitives and participles.

 Render to no man ( μηδεν αποδιδοντες ). "Giving back to no man." Independent participle again.

 Evil for evil ( κακον αντ κακου ). Directly opposite to the law of retaliation of the Pharisees as in Mt 5:39; 1Th 5:15; 1Co 13:5f.

 Take thought of ( προνοουμενο ). "Taking thought beforehand." Old word. See 2Co 8:21.

 As much as in you lieth ( το εξ υμων ). Accusative of general reference, "so far as what proceeds from you" ("the from you part"). See  το κατ' εμε in 1:15. This phrase explains "if it be possible" ( ε δυνατον ). "All your part is to be peace" (Alford). For "be at peace" ( ειρηνευοντες ) see 2Co 13:11.

 Avenge not ( μη εκδικουντες ). Independent participle again of late verb  εκδικεω from  εκδικος, exacting justice (13:4). See already Lu 18:5; 2Co 10:6.

 But give place unto wrath ( αλλα δοτε τοπον τη οργη ). Second aorist active imperative of  διδωμ, to give. "Give room for the (note article as in 5:9; 1Th 2:16) wrath" of God instead of taking vengeance in your own hands. See Eph 4:27 for  διδοτε τοπον. Paul quotes De 32:35 (the Hebrew rather than the LXX). So have Heb 10:30 and the Targum of Onkelos, but the relation between them and Paul we cannot tell. Socrates and Epictetus condemned personal vindictiveness as Paul does here.

 I will recompense ( ανταποδωσω ). Future active of the double compound verb quoted also in 11:35.

 Feed him ( ψωμιζε αυτον ). Quotation from LXX text of Pr 25:21f. Present active imperative of verb from  ψωμος, a morsel, and so to feed crumbs to babies, then to feed in general. In N.T. only here and 1Co 13:3.

 Thou shalt heap ( σωρευσεις ). Future active of old verb  σωρευω from  σωρος, a heap. In N.T. only here and 2Ti 3:6.

 Coals of fire ( ανθρακας πυρος ). That is, burning or live coals.

 Anthrax (our "anthracite") is an old word, only here in N.T. It is a metaphor for keen anguish. The Arabs have a proverb "coals in the heart," "fire in the liver." Such kindness may lead to repentance also.

 Be not overcome of evil ( μη νικω υπο του κακου ). Present passive imperative of  νικαω, to conquer. "Stop being conquered by the evil (thing or man),"

 But overcome evil with good ( αλλα νικα εν τω αγαθω το κακον ). "But keep on conquering the evil in the good." Drown the evil in the good. Seneca: Vincit malos pertinax bonitas.

‏ Romans 13

 Every soul ( πασα ψυχη ). As in 2:9; Ac 2:43. A Hebraism for  πας ανθρωπος (every man).

 To the higher powers ( εξουσιαις υπερεχουσαις ). Abstract for concrete. See Mr 2:10 for  εξουσια.  Hυπερεχω is an old verb to have or hold over, to be above or supreme, as in 1Pe 2:13.

 Except by God ( ε μη υπο θεου ). So the best MSS. rather than  απο θεου (from God). God is the author of order, not anarchy.

 The powers that be ( α ουσα ). "The existing authorities" (supply  εξουσια ). Art ordained ( τεταγμενα εισιν ). Periphrastic perfect passive indicative of  τασσω, "stand ordained by God." Paul is not arguing for the divine right of kings or for any special form of government, but for government and order. Nor does he oppose here revolution for a change of government, but he does oppose all lawlessness and disorder.

 He that resisteth ( ο αντιτασσομενος ). Present middle articular participle of  αντιτασσω, old verb to range in battle against as in Ac 18:6, "he that lines himself up against."

 Withstandeth ( ανθεστηκεν ). Perfect active indicative of  ανθιστημ and intransitive, "has taken his stand against."

 The ordinance of God ( τη του θεου διαταγη ). Late word, but common in papyri (Deissmann, Light, etc., p. 89), in N.T. only here and Ac 7:53. Note repetition of root of  τασσω.

 To themselves ( εαυτοις ). Dative of disadvantage. See Mr 12:40 for "shall receive a judgment" ( κρινα λημψοντα ). Future middle of  λαμβανω.

 A terror ( φοβος ). This meaning in Isa 8:13. Paul does not approve all that rulers do, but he is speaking generally of the ideal before rulers. Nero was Emperor at this time.

 From the same ( εξ αυτης ). "From it" ( εξουσια, personified in verse 4).

 A minister of God ( θεου διακονος ). General sense of  διακονος. Of course even Nero was God's minister "to thee ( σο ethical dative) for good ( εις το αγαθον, for the good)." That is the ideal, the goal.

 Beareth ( φορε ). Present active indicative of  φορεω, old frequentative form of  φερω, to bear, to wear.

 But if thou do ( εαν δε ποιηις ). Condition of third class,  εαν and present active subjunctive of  ποιεω, "if thou continue to do."

 Sword ( μαχαιραν ). Symbol of authority as to-day policemen carry clubs or pistols. "The Emperor Trajan presented to a provincial governor on starting for his province, a dagger, with the words, 'For me. If I deserve it, in me'" (Vincent).

 An avenger ( εκδικος ). Old adjective from  εκ and  δικη (right), "outside of penalty," unjust, then in later Greek "exacting penalty from one," in N.T. only here and 1Th 4:6.

 Ye must needs ( αναγκη ). "There is necessity," both because of the law and because of conscience, because it is right (2:15; 9:1).

 Ye pay ( τελειτε ). Present active indicative (not imperative) of  τελεω, to fulfil.

 Tribute ( φορους ). Old word from  φερω, to bring, especially the annual tax on lands, etc. (Lu 20:22; 23:1). Paying taxes recognizes authority over us.

 Ministers of God's service ( λειτουργο θεου ). Late word for public servant (unused  λειτος from Attic  λεως, people, and  εργω, to work). Often used of military servants, servants of the king, and temple servants (Heb 8:2). Paul uses it also of himself as Christ's  λειτουργος (Ro 15:16) and of Epaphroditus as a minister to him (Php 2:25). See  θεου διακονος in verse 4.

 Attending continually ( προσκαρτερουντες ). Present active participle of the late verb  προσκαρτερεω ( προς and  καρτερεω from  καρτος or  κρατος, strength) to persevere. See on Ac 2:42; 8:13.

 Dues ( οφειλας ). Debts, from  οφειλω, to owe. Often so in the papyri, though not in Greek authors. In N.T. only here, Mt 18:32; 1Co 7:3. Paying debts needs emphasis today, even for ministers.

 To whom tribute is due ( τω τον φορον ). We must supply a participle with the article  τω like  απαιτουντ ("to the one asking tribute"). So with the other words (to whom custom,  τω το τελος απαιτουντ; to whom fear,  τω τον φοβον απαιτουντ; to whom honour,  τω την τιμην απαιτουντ ).  Φορος is the tribute paid to a subject nation (Lu 20:22), while  τελος is tax for support of civil government (Mt 17:25).

 Save to love one another ( ε μη το αλληλους αγαπαιν ). "Except the loving one another." This articular infinitive is in the accusative case the object of  οφειλετε and partitive apposition with  μηδεν (nothing). This debt can never be paid off, but we should keep the interest paid up.

 His neighbour ( τον ετερον ). "The other man," "the second man." "Just as in the relations of man and God  πιστις has been substituted for  νομος, so between man and man  αγαπη takes the place of definite legal relations" (Sanday and Headlam). See Mt 22:37-40 for the words of Jesus on this subject. Love is the only solution of our social relations and national problems.

 For this ( το γαρ ). For the article ( το ) pointing to a sentence see 8:26, here to the quotation. The order of the commandments here is like that in Lu 18:20; Jas 2:11 and in B for De 5, but different from that of the Hebrew in Ex 20; De 5. The use of  ου with the volitive future in prohibitions in place of  μη and the imperative or subjunctive is a regular Greek idiom.

 And if there be any other ( κα ε τις ετερα ). Paul does not attempt to give them all.

 It is summed up ( ανακεφαλαιουτα ). Present passive indicative of  ανακεφαλαιοω, late literary word or "rhetorical term" ( ανα, κεφαλαιον, head or chief as in Heb 8:1). Not in the papyri, but  κεφαλαιον, quite common for sum or summary. In N.T. only here and Eph 1:10.

 Namely ( εν τω ). See  το γαρ at the beginning of the verse, though omitted by B F. The quotation is from Le 19:18. Quoted in Mt 5:43; 22:39; Mr 12:31; Lu 10:27; Ga 5:14; Jas 2:8 it is called  βασιλικος νομος (royal law).

 Thy neighbour ( τον πλησιον σου ).  Πλησιον is an adverb and with the article it means "the one near thee." See on Mt 5:43.

 The fulfilment of the law ( πληρωμα νομου ). "The filling up or complement of the law" like  πεπληρωκεν (perfect active indicative of  πληροω, stands filled up) in verse 8. See 1Co 13 for the fuller exposition of this verse.

 And this ( κα τουτο ). Either nominative absolute or accusative of general reference, a common idiom for "and that too" (1Co 6:6, 8, etc.).

 Knowing ( ειδοτες ). Second perfect active participle, nominative plural without a principal verb. Either we must supply a verb like  ποιησωμεν (let us do it) or  ποιησατε (do ye do it) or treat it as an independent participle as in 12:10f.

 The season ( τον καιρον ). The critical period, not  χρονος (time in general).

 High time ( ωρα ). Like our the "hour" has come, etc. MSS. vary between  ημας (us) and  υμας (you), accusative of general reference with  εγερθηνα (first aorist passive infinitive of  εγειρω, to awake, to wake up), "to be waked up out of sleep" ( εξ υπνου ).

 Nearer to us ( εγγυτερον ημων ). Probably so, though  ημων can be taken equally well with  η σωτηρια (our salvation is nearer). Final salvation, Paul means, whether it comes by the second coming of Christ as they all hoped or by death. It is true of us all.

 Is far spent ( προεκοψεν ). First aorist active indicative of  προκοπτω, to cut forward, to advance, old word for making progress. See Lu 2:52; Ga 1:14; 2Ti 2:16; 3:9.

 Is at hand ( ηγγικεν ). Perfect active indicative, "has drawn nigh." Vivid picture for day-break.

 Let us therefore cast off ( αποθωμεθα ουν ). Aorist middle subjunctive (volitive) of  αποτιθημ, to put off from oneself "the works of darkness" ( τα εργα του σκοτους ) as we do our night-clothes.

 Let us put on ( ενδυσωμεθα ). Aorist middle subjunctive (volitive) of  ενδυω, to put on. For this same contrast between putting off ( αποτιθημ and  απεκδυω ) and putting on ( ενδυω ) see Col 3:8-12.

 The armour of light ( τα οπλα του φοτος ). The weapons of light, that belong to the light (to the day time). For the metaphor of the Christian armour see 1Th 5:8; 2Co 6:7; Ro 6:13; Eph 6:13ff.

 Honestly ( ευσχημονως ). Paul is fond of the metaphor "walk" ( περιπατεω ), 33 times though not in the Pastoral Epistles. This old adverb (from  ευσχημων, graceful) occurs also in 1Th 4:12; 1Co 14:40. The English word "honest" means honourable (Latin honor) and so decent. Wycliff translates 1Co 12:32 by "unhonest," "honesty," "honest" for "less honourable, honour, honourable."

 Not in revelling ( μη κωμοις ). Plural "revellings." See on Ga 5:21.

 Drunkenness ( μεθαις ). Plural again, "drunkennesses." See on Ga 5:21.

 In chambering ( κοιταις ). Plural also. See on Ro 9:10.

 Wantonness ( ασελγειαις ). Plural likewise. See on 2Co 12:21; Ga 5:19.

 Not in strife and jealousy ( μη εριδ κα ζηλω ). Singular here, but some MSS. have the plural like the previous words. Quarrelling and jealousy go with the other vices (Shedd).

 But ye on ( ενδυσασθε ). The same metaphor as in verse 12. The Lord Jesus Christ is the garment that we all need. See Ga 3:27 with baptism as the symbol.

 Provision ( προνοιαν ). Old word for forethought (from  προνοος ). In N.T. only here and Ac 24:2.

 For the flesh ( της σαρκος ). Objective genitive.

 To fulfil the lusts thereof ( εις επιθυμιας ). "For lusts." No verb.

‏ Romans 14

 Him that is weak ( τον ασθενουντα ). See on 1Co 8:7-12; 9:22; Ro 4:19.

 Receive ye ( προσλαμβανεσθε ). Present middle imperative (indirect), "take to yourselves."

 Yet not to doubtful disputations ( μη εις διακρισεις διαλογισμων ). "Not for decisions of opinions." Note  δια (between, two or  δυο ) in both words. Discriminations between doubts or hesitations. For  διακρισις, see 1Co 12:10; Heb 5:14 (only N.T. examples). For  διαλογισμος see Lu 2:35; 24:38; Php 2:14. The "strong" brother is not called upon to settle all the scruples of the "weak" brother. But each takes it on himself to do it.

 One man ( ος μεν ). "This one," demonstrative pronoun  ος with  μεν.

 Hath faith ( πιστευε ). Like  εχε πιστιν (Ac 14:9).

 But he that is weak ( ο δε ασθενων ). One would expect  ος δε (but that one) in contrast with  ος μεν.  Hο is demonstrative with  δε sometimes, but here is probably just the article with  ασθενων.

 Herbs ( λαχανα ). From  λαχανω, to dig. Hence garden herbs or vegetables. Denney feels certain that Paul has in mind a party of vegetarians in Rome.

 Set at nought ( εξουθενειτω ). Present active imperative of  εξουθενεω, to treat as nothing and so with contempt (Lu 23:11; 1Th 5:20).

 Judge ( κρινετω ). Present active imperative of  κρινω, criticize. One side (the meat-eaters) despises the vegetarians, while the vegetarians criticize the meat-eaters.

 Received him ( αυτον προσελαβετο ). Aorist middle (indirect) of  προσλαμβανω, same verb used in verse 1. God took both sides into his fellowship without requiring that they be vegetarians or meat-eaters.

 Who art thou? ( συ τις ει? ). Proleptic position of  συ, "thou who art thou?"

 The servant of another ( αλλοτριον οικετην ). Not another ( αλλον ) servant (household servant,  οικετην ), but "another's servant." For the adjective  αλλοτριος, see Lu 16:12; 2Co 10:15f.

 Shall be made to stand ( σταθησετα ). Future passive of  ιστημ. In spite of your sharp criticisms of one another.

 Hath power ( δυνατε ). Verb found only in Paul (2Co 9:8; 13:3; Ro 14:4), from verbal adjective  δυνατος.

 One man ( ος μεν ),

 another ( ος δε ). Regular idiom of contrasted demonstratives (this one, that one).

 One day above another ( ημεραν παρ' ημεραν ). "Day beyond day." For this use of  παρα (beside) in comparison see 1:25; Lu 13:2.

 Be fully assured ( πληροφορεισθω ). Present passive imperative of  πληροφορεω, late compound verb for which see on Lu 1:1; Ro 4:21.

 In his own mind ( εν τω ιδιω νο ). Intelligent and honest decision according to the light possessed by each.

 Regardeth ( φρονε ). "Thinks of," "esteems," "observes," "puts his mind on" (from  φρην, mind). The Textus Receptus has also "he that regardeth not," but it is not genuine.

 Unto the Lord ( κυριω ). Dative case. So as to  τω θεω (unto God). He eats unto the Lord, he eats not unto the Lord. Paul's principle of freedom in non-essentials is most important. The Jewish Christians still observed the Seventh day (the Sabbath). The Gentile Christians were observing the first day of the week in honour of Christ's Resurrection on that day. Paul pleads for liberty.

 To himself ( εαυτω ). Dative of advantage again. But to the Lord as he shows in verse 8. Life and death focus in the Lord.

 Whether--or ( εαν τε--εαν τε ). "Both if--and if" (condition of third class with present subjunctive ( ζωμεν--αποθνησκωμεν ). Both living and dying are "to the Lord." Paul repeats the idiom ( εαν τε--εαν τε ) with the conclusion "we are the Lord's ( του κυριου εσμεν ). Predicate genitive, "we belong to the Lord."

 And lived again ( κα εζησεν ). First ingressive aorist active indicative of  ζαω, "he came to life."

 Might be lord of ( κυριευσε ). Ingressive aorist active subjunctive of  κυριευω, "become Lord of." Purpose clause with  ινα (that). Old verb from  κυριος, lord. See Lu 22:25; Ro 6:9.

 But thou, why dost thou judge? ( συ δε τ συ κρινεισ? ). Referring to the conduct of the "weak" brother in verse 3.

 Or thou again ( η κα συ ). Referring to the "strong" brother.

 Shall stand before ( παραστησομεθα ). Future middle of  παριστημ and intransitive, to stand beside ( παρα ) with the locative case ( τω βεματ, the judgment seat) as in Ac 27:24. See the same figure of God in 2Co 5:10.

 As I live ( ζω εγω ). "I live." The LXX here (Isa 45:23) has  κατ' εμαυτου ομννυω, "I swear by myself."

 Shall confess to God ( εξομολογησετα τω θεω ). Future middle of  εξομολογεω, to confess openly ( εξ ) with the accusative as in Mt 3:6. With the dative as here the idea is to give praise to, to give gratitude to (Mt 11:25).

 Shall give account ( λογον δωσε ). So Aleph A C rather than  αποδωσε of Textus Receptus. Common use of  λογος for account (bookkeeping, ledger) as in Lu 16:2.

 Let us not therefore judge one another any more ( μηκετ ουν αλληλους κρινωμεν ). Present active subjunctive (volitive). "Let us no longer have the habit of criticizing one another." A wonderfully fine text for modern Christians and in harmony with what the Master said (Mt 7:1).

 That no man put a stumbling block in his brother's way or an occasion of falling ( το μη τιθενα προσκομμα τω αδελφω η σκανδαλον ). Articular present active infinitive of  τιθημ in apposition with  τουτο, accusative case after  κρινατε: "Judge this rather, the not putting a stumbling block (see 9:32 for  προσκομμα ) or a trap ( σκανδαλον, 9:33) for his brother" ( αδελφω, dative of disadvantage).

 I know and am persuaded in the Lord Jesus ( οιδα κα πεπεισμα εν κυριω Ιησου ). He knows it and stands persuaded (perfect passive indicative of  πειθω, to persuade), but in the sphere of the Lord Jesus (cf. 9:1), not by mere rational processes.

 Unclean of itself ( καινον δι' εαυτου ). So Paul takes his stand with the "strong" as in 1Co 8:4f., but he is not a libertine. Paul's liberty as to food is regulated by his life in the Lord. For this use of  κοινος, not as common to all (Ac 2:44; 4:32), but unhallowed, impure, see on Mr 7:2, 5; Ac 10:14, 28. God made all things for their own uses.

 Save that ( ε μη ). The exception lies not in the nature of the food ( δι' εαυτου ), but in the man's view of it (to him,  εκεινω, dative case).

Because of meat ( δια βρωμα ). "Because of food."

 In love ( κατα αγαπην ). "According to love" as the regulating principle of life. See 1Co 8 where Paul pleads for love in place of knowledge on this point.

 Destroy not ( μη απολλυε ). Present active imperative of  απολλυω, the very argument made in 1Co 8:10f.

 With thy meat ( τω βρωματ σου ). Instrumental case, "with thy food." It is too great a price to pay for personal liberty as to food.

 Your good ( υμων το αγαθον ). "The good thing of you" = the liberty or Christian freedom which you claim.

 Be evil spoken of ( βλασφημεισθω ). Present passive imperative of  βλασφημεω for which see Mt 9:3; Ro 3:8.

 The kingdom of God ( η βασιλεια του θεου ). Not the future kingdom of eschatology, but the present spiritual kingdom, the reign of God in the heart, of which Jesus spoke so often. See 1Co 4:21. Paul scores heavily here, for it is not found in externals like food and drink, but in spiritual qualities and graces.

 Herein ( εν τουτω ). "On the principle implied by these virtues" (Sanday and Headlam).

 Approved of men ( δοκιμος τοις ανθρωποις ). "Acceptable to men." Stands the test for men. See 1Co 11:19; 2Co 10:18; 2Ti 2:15.

 So then ( αρα ουν ). Two inferential particles, "accordingly therefore."

 Let us follow after ( διωκωμεν ). Present active subjunctive (volitive). "Let us pursue." Some MSS. have present indicative, "we pursue."

 The things which make for peace ( τα της ειρηνης ). "The things of peace," literally, genitive case. So "the things of edification for one another" ( τα της οικοδομης της εις αλληλους ).

 Overthrow not ( μη καταλυε ). "Destroy not," "do not loosen down" (carrying on the metaphor in  οικοδομη, building).

 The work of God ( το εργον του θεου ). The brother for whom Christ died, verse 15. Perhaps with a side-glance at Esau and his mess of pottage.

 But it is evil ( αλλα κακον ). Paul changes from the plural  κοινα to the singular  κακον.

 With offence ( δια προσκομματος ). "With a stumbling-block" as in verse 13. This use of  δια (accompaniment) is common. So then it is addressed to the "strong" brother not to cause a stumbling-block by the way he eats and exercises his freedom.

 Not to eat ( το μη φαγειν ). "The not eating." Articular infinitive (second aorist active of  εσθιω ) and subject of  καλον εστιν (copula, understood).

 Flesh ( κρεας ). Old word, in N.T. only here and 1Co 8:13.

 To drink ( πειν ). Shortened form for  πιειν (second aorist active infinitive of  πινω ).

 Whereby ( εν ω ). "On which thy brother stumbleth" ( προσκοπτε ).

 Have thou to thyself before God ( συ--κατα σεαυτον εχε ενωπιον του θεου ). Very emphatic position of  συ at the beginning of the sentence, "Thou there." The old MSS. put  ην (relative "which") after  πιστιν and before  εχεις. This principle applies to both the "strong" and the "weak." He is within his rights to act "according to thyself," but it must be "before God" and with due regard to the rights of the other brethren.

 In that which he approveth ( εν ο δοκιμαζε ). This beatitude cuts both ways. After testing and then approving (1:28; 2:18) one takes his stand which very act may condemn himself by what he says or does. "It is a rare felicity to have a conscience untroubled by scruples" (Denney).

 He that doubteth ( ο διακρινομενος ). Present middle participle of  διακρινω, to judge between ( δια ), to hesitate. See Jas 1:6f. for this same picture of the double-minded man. Cf. Ro 4:20; Mr 11:23.

 Is condemned ( κατακεκριτα ). Perfect passive indicative of  κατακρινω (note  κατα- ), "stands condemned."

 If he eat ( εαν φαγη ). Third class condition,  εαν and second aorist active subjunctive. If in spite of his doubt, he eat.

 Whatsoever is not of faith is sin ( παν ο ουκ εκ πιστεως αμαρτια εστιν ).

 Faith ( πιστις ) here is subjective, one's strong conviction in the light of his relation to Christ and his enlightened conscience. To go against this combination is sin beyond a doubt. Some MSS. (A L etc.) put the doxology here which most place in 16:25-27. But they all give chapters 15 and 16. Some have supposed that the Epistle originally ended here, but that is pure speculation. Some even suggest two editions of the Epistle. But chapter 15 goes right on with the topic discussed in chapter 14.

‏ Romans 15:1-13

 We the strong ( ημεις ο δυνατο ). Paul identifies himself with this wing in the controversy. He means the morally strong as in 2Co 12:10; 13:9, not the mighty as in 1Co 1:26.

 The infirmities ( τα ασθενηματα ). "The weaknesses" (cf.  ασθενων in 14:1, 2), the scruples "of the not strong" ( των αδυνατων ). See Ac 14:8 where it is used of the man weak in his feet (impotent).

 To bear ( βασταζειν ). As in Ga 6:2, common in the figurative sense.

 Not to please ourselves ( μη εαυτοις αρεσκειν ). Precisely Paul's picture of his own conduct in 1Co 10:33.

 For that which is good ( εις το αγαθον ). "For the good." As in 14:16, 19. Not to please men just for popular favours, but for their benefit.

 Pleased not himself ( ουχ εαυτω ηρεσεν ). Aorist active indicative of  αρεσκω with the usual dative. The supreme example for Christians. See 14:15. He quotes Ps 69:9 (Messianic Psalm) and represents the Messiah as bearing the reproaches of others.

 Were written aforetime ( προεγραφη ). Second aorist passive indicative of  προγραφω, old verb, in N.T. only here, Ga 3:1 (which see); Eph 3:3; Jude 1:4.

 For our learning ( εις την ημετεραν διδασκαλιαν ). "For the instruction of us." Objective sense of possessive pronoun  ημετερος. See Mt 15:9; 2Ti 3:16 for  διδασκαλιαν (from  διδασκω, to teach).

 We might have hope ( την ελπιδα εχωμεν ). Present active subjunctive of  εχω with  ινα in final clause, "that we might keep on having hope." One of the blessed uses of the Scriptures.

 The God of patience and comfort ( ο θεος της υπομονης κα της παρακλησεως ). Genitive case of the two words in verse 4 used to describe God who uses the Scriptures to reveal himself to us. See 2Co 1:3 for this idea; Ro 15:13 for "the God of hope"; 15:33 for "the God of peace."

 Grant you ( δωιη υμιν ). Second aorist active optative (Koine form for older  δοιη ) as in 2Th 3:16; Eph 1:17; 2Ti 1:16, 18; 2:25, though MSS. vary in Eph 1:17; 2Ti 2:25 for  δωη (subjunctive). The optative here is for a wish for the future (regular idiom).

 According to Christ Jesus ( κατα Χριστον Ιησουν ). "According to the character or example of Christ Jesus" (2Co 11:17; Col 2:8; Eph 5:24).

 With one accord ( ομοθυμαδον ). Here alone in Paul, but eleven times in Acts (Ac 1:14, etc.).

 With one mouth ( εν εν στοματ ). Vivid outward expression of the unity of feeling.

 May glorify ( δοξαζητε ). Present active subjunctive of  δοξαζω, final clause with  ινα "that ye may keep on glorifying." For "the God and Father of our Lord Jesus Christ" see 2Co 1:3; 9:31 for discussion. It occurs also in Eph 1:3; 1Pe 1:3.

 Receive ye ( προσλαμβανεσθε as in 14:1),

 received ( προσελαβετο, here of Christ as in 14:3 of God). The repetition here is addressed to both the strong and the weak and the "us" ( ημας ) includes all.

 A minister of the circumcision ( διακονον περιτομης ). Objective genitive, "a minister to the circumcision."  Διακονον is predicate accusative with  γεγενησθα (perfect passive infinitive of  γινομα in indirect assertion after  λεγω, I say) and in apposition with  Χριστον, accusative of general reference with the infinitive. See Ga 4:4f.

 That he might confirm ( εις το βεβαιωσα ). Purpose clause with  εις το and the infinitive  βεβαιωσα (first aorist active of  βεβαιοω, to make stand).

 The promises given unto the fathers ( τας επαγγελιας των πατερων ). No "given" in the Greek, just the objective genitive, "the promises to the fathers." See 9:4, 5.

 And that the Gentiles might praise ( τα δε εθνη δοξασα ). Coordinate with  βεβαιωσα and  εις το, to be repeated with  τα εθνη, the accusative of general reference and  τον θεον the object of  δοξασα. Thus the Gentiles were called through the promise to the Jews in the covenant with Abraham (4:11f.,16f.). Salvation is of the Jews. Paul proves his position by a chain of quotations from the O.T., the one in verse 9 from Ps 18:50. For  εξομολογεω, see 14:10.

 I will sing ( ψαλω ). Future active of  ψαλλω, for which verb see on 1Co 14:15.

 Rejoice, ye Gentiles ( ευφρανθητε ). First aorist passive imperative of  ευφραινω, old word from  ευ, well and  φρην, mind. See Lu 15:32. Quotation from De 32:43 (LXX).

 All the Gentiles ( παντα τα εθνη ). From Ps 117:1 with slight variations from the LXX text.

 The root ( η ριζα ). Rather here, as in Re 5:5; 23:16, the sprout from the root. From Isa 11:10.

 On him shall the Gentiles hope ( επ' αυτω εθνη ελπιουσιν ). Attic future of  ελπιζω for the usual  ελπισουσιν.

 The God of hope ( ο θεος της ελπιδος ). Taking up the idea in verse 12 as in verse 5 from 4.

 Fill you ( πληρωσα υμας ). Optative (first aorist active of  πληροω ) of wish for the future. Cf.  δωιη in verse 5.

 In believing ( εν τω πιστευειν ). "In the believing" ( εν with locative of the articular infinitive, the idiom so common in Luke's Gospel).

 That ye may abound ( εις το περισσευειν υμας ). Purpose clause with  εις το, as in verse 8, with  περισσευειν (present active infinitive of  περισσευω, with accusative of general reference,  υμας ). This verse gathers up the points in the preceding quotations.