Alex Pallis - Epistle To Romans

CTbc Minivers il^> of Chicago"
TO THE ROMANS
* *
*' "
K -'"-T, I *. . '
,e O.
r A -.
i
' '/
4.'/-vi.l'
.
*
ft-}"
'
- .
TO THE R !"
'
%
.e. ...".. .
*
A COMMENTARY
BY ALEX. PALLIS
THE LIVERPOOL BOOKSELLERS' CO., LTD

70 LORD STREET 70
1920
' I
t
'
.'
'
',."' ...
;,' ,
' c -
f r r t
'
<i
' t
'
t c c
' 1 I t ( " t r.
PRINTED IN ENGLAND
AT THE OXFORD UNIVERSITY PRESS
627063
PREFACE
During both his visits to Corinth St Paul was beset with
serious troubles through the implacable hostility of the Jews,
and it is a strange psychological phenomenon that in this epistle
which tradition represents as having been written by him from
Corinth no hint is furnished of those'troubles. The epistle ad-
dresses a severe reprimand to Jews for their arrogance, and one
would have thought that the temptation to tell them not to be-
have after the ways of their Corinthian kinsmen was irresistible.
Such reticence is all the more astonishing because the apostle's
temperament was not particularly phlegmatic rather he was
;
prone to resent injury and not soon forget it, a trait which comes
out distinctly in his refusal, as narrated in the Acts, to associate
again with Mark, though he thus lost the friendship of such a
wholehearted helper as Barnabas. 1 How are we to account for
this discrepancy? To my mind we have no option but to con-
clude that St Paul never wrote this epistle from Corinth.
Nor is it admissible that it was addressed to Home. What is
the picture of society which it presents ? It depicts a mixed
Christian community of Jews and Gentiles possessing agapae,
and therefore an organized church this church dates from a
;
fairly old period, for dissensions have broken out in its bosom,
and for many years a visit to it has been contemplated lastly, ;
1
It is noteworthy that in the first chapter St Paul quite composedly
mentions the fact of having repeatedly been obstructed in his design to
start on his journey, though in IThes. 2-18 he is so incensed at a casual
hindrance as to call it a devil.
6 PREFACE
judging from the more lenient tone in which they are handled,
the Gentile section of that community form the majority. But
in the account furnished in the concluding chapter of the Acts
no facts correspond with such a picture. Is it likely that the
historian would have omitted to say a word respecting the dis-
sensions if they existed and were so serious that an admonitory
letter had specially to be written in order to compose them ?
Then, the agapae simply vanish and so do the Gentiles, for
;
clearly the men whom the apostle met in Rome were all Jews.
Thirdly, the Acts read as if even among those Jews no Christians
were to be found; in their interview the Jews vaguely say that
they heard of the new religion as being discussed everywhere,
but do not add, as one would have expected, that they knew of
adherents to it who dwelt in Rome. What must have misled
scholars into fancying that there existed such adherents is pro-
bably the fact that the men who met St Paul at the Three
Taverns are called brethren. But this term could be quite pro-
perly applied to non-Christian Jews it is so employed in Acts
22-5. 23-1, and 23-6 and then we must remember that to the
end St Paul remained a steadfast Hebrew whom, as Lightfoot
says (Gal. p. 346) the traditions and feelings of his race^held in
,
captivity. Besides, after such a long intercourse with heathen

strangers of a low type, whose manners and customs were doubt-
less repulsive to him,he would be all the more prone to look with
affectionate feelings upon any decent Jews he encountered. In
fact, the Acts do not allow to think of any Christians at all living
at Rome, much less of an organized church nor do we possess
;
any evidence worth speaking of as to such a church from other

documents.
It is just possible that the epistle has been dated by its author
himself as from Rome, for in those times anything connected
,
with the capital was expected to acquire a certain standing. It
was with this idea, for instance, that Bishop Dionysius of Corinth
inscribed his own catholic epistle as one addressed to Romans,
or that an interpolator had the audacity to represent the letter to
PREFACE 7
the Galatians as one from Rome, being followed in this by the

authors of the Ephesians and the Hebrews. But the tradition as
regards our epistle is rather that our author did not so inscribe
,
it, for the best Ms, namely G, supported by D, by Origen

and/
a scholion, omits the words '
in Rome in
'
the first chapter both
at vv. 7 and 15.
Where the epistle was produced we have no data whereby to
judge with any degree of assurance but the most likely place,
;
seems to me to be Alexandria. Its spirit is to urge mutual toler-

ance upon the Jewish and the Gentile sections of the Christian
communities, and a liberal spirit of this kind due to Gnosticism
was prevalent in that city from the times of Cerinthus or even
earlier to the times of Pantaenus. Then, the taunt at the heathen
worship of animals in the first chapter, whether written by the

original author or a subsequent theologian, is what would at
once occur to an Alexandrian, as it did to Philo, Clemens, and
the author of the Sibylline Oracles. The Greeks were not wor-
shippers of animals and a resident of a Greek city in European
;
was much more likely

or Asiatic Greece, in sneering at idolatry,
to expatiate upon points connected with the making, material,
or futility of idols such as we find in Apocalypse 9-20 or at
any rate to add those points, as does Seneca in Fragm. 3 (quoted
by Lightfoot, Phil, p. 289). The same way points the legendary
journey to Spain, for Alexandria was commercially connected
with North Africa and regions further west, as Philo puts it,
where Jews had settled (Flac. 7).
As regards the date we may speak more confidently. The
latest limit can be fixed with precision, for early in the second
century the scission between the Jews and Christians was com-
plete (Antiqua Mater, p.5) and antagonism to Christianity became
a national question with the Jews. A few sporadic conversions
were possibly effected, but that there should then exist a com-
pact Jewish section in a Christian community or church, such as
epistle, is unthinkable. On the other side, in
is indicated in this
the third chapter (v. 1 ff.) a

punishment inflicted upon the Jews
8 PREFACE
is alluded and the allusion most probably is to the destruction
to,
of Jerusalem in A.D. 70. So that the epistle must have been
written within the narrow period between A.D. 70 and the end
of the century. Therewith agrees the severe tone in which the
Jews are addressed, for it is the tone which men employ towards
a minority, and it was towards that period that the Church
became predominantly Gentile.
The author evidently was a Jew, as may be gathered from the
fact that he does not openly refer to the destruction of Jeru-
"salem no doubt out of a charitable feeling towards his kins-
men and from the fond hope and wish he expresses for the final
redemption of the Jews. It is in referring to them that he finds
some accents of tenderness and eloquence (see 9-1 ff. and 11-
13 ff.).
His letter was what is known as a catholic letter, not ad-

dressed to any particular community though it may have been
prompted by what he was witnessing at Alexandria but meant
to inculcate harmony and mutual forbearance in all mixed com-
munities where questions of meats and holidays were a constant
source of friction; and an additional object possibly was to en-
courage collections by instancing what had been done in the time
of St Paul.
In order to invest his work with authority, the author in-
scribed it as being one by St Paul, adding a few biographical
particulars which he borrowed from the genuine epistles such ;
fabrications, whether innocent or malevolent, were a common

practice in the early centuries, and from Eusebius E. H. 4-23
and 2 Thes. 2-2 we learn that Clemens and St Paul himself
were thus personated whilst they were still living. But the
counterfeit is transparent. How could St Paul have told such
a puerile untruth as that he went so far as Illyricum ? This
journey and that to Spain are alike myths on a par with
Andrew's tour throughout Thrace, Philip's journey to Parthia,
and Matthew's visit to the land of the Sunless and Hole-dwellers
(see Acta Phil. 30, where for dvyXeeis read dvyXiovs). Moreover,
PREFACE 9
the wish to deposit the collections at Jerusalem and then visit

friends on the way to Spain is but a plagiarism after 1 Cor.
ch. 16 and 2 Cor. ch. 1, save that Spain is substituted for Mace-
donia and the collections are to be carried to Jerusalem prior,
and not subsequently, to the visit. But the language by itself
is a decisive proof. In the prograph, for instance, there occurs
at v. 4 a rhetorician's studied parisosis is it conceivable that ;
the apostle affected such trivialities ? My own belief is that he

was utterly unconscious of their existence. The language of.
the Romans throughout lacks that spontaneity, unconvention-

ality, and ruggedness which
we so very much admire in the Cor-
inthians and the Galatians that of a schoolman, whereas
;
it is
St Paul was not a schoolman, and so he himself tells us in 2 Cor.

11-6, where he protests that he was an ISL&Trjs rS> Xoyco (see also
1 Cor. 2-4). The author showed good sense in not attempting to
imitate the genuine Pauline style, for of a certainty he would
have descended from the sublime to the ridiculous St Paul is ;
inimitable (see Renan, p. 231), perhaps more truly so than any

'
other writer. ,
In its original form the epistle was fairly simple, and its
simplicity probably commended Alexandrian faithful

it to the
and made it popular with the result that, as it has happened
;
more or less to other popular writings of antiquity, it was tam-

pered with. One of the interpolators, a theologian or perhaps
more than one tacked on long and irrelevant disquisitions
between chapters 6 and 11 and the work was further amplified
;
by all manner of accretions, so that finally it became one of the

hardest to follow in Greek literature. Origen himself, the
acutest of the Fathers, was mystified by its argument, for in
Philocalia (ch. 9-3) he confesses that Romans impressed him as if
Paul did not adhere to his theme though on the other hand ;
modern critics have thought that they could thread their way
out through the maze.
The best text which has come down to us is, on the whole,
the one represented by the Mss FG, as I think I make plain
10 PREFACE
in my commentary and that
; is the text which I have adopted
throughout.
In the paraphrase subjoined the spurious parts are printed
in italics, and again the portions which were not intended by
the interpolators to be incorporated with the text but were
comments or substitutes or links appear as foot-notes.
either
The paraphrase accords with my idea of what the text was
like as far back as it is now possible to trace.
1 IlavXos, SovXos 'Irjaov XpiffTov, KXrjTos diroaroXos d
2 i/osels evayyeXiov Qeov, o irpoGiriqyyeiXaTo 8ia T<OV
3 avTov kv ypa0cu? dyiais vrept roO vlov avTov, TOV yevo/j.evov IK

4 o-Trepyuaroy 2lai>t<S /car<fc 0-ap/ca, ro opioBevTos VLOV @eov kv
Svvd[ii KaTa 7rvVfj.a ayimo-vvr]? eg dvao-rdo-ecos v*KpS>v,
5 Xpio-Tov TOV Kvpiov i]iJL$>v,
8iov \dôfj.fv yapiv KOI a
ds viraKor\v TJIO-TWS kv rraaiv rots cOveo-iv virep TOV
6 <j avTov, ev ols ea-re KOU ty/eis tcXrjToi 'Irjo-ov Xpiarov, irdo~iv TOIS
ovcriv kv dydirrj @eov K\r)TOis ayiois. Xdpis Vfjuv Kal elprjvr) diro
&ov TTctr/ooy T)^WI^ Kal Kvpiov 'Iijo-ov Xpitrrov.
8
TIp&TOV {Jikv 6U)(ttyOiCrTCO TO) @O) fjiOV
SlO. 'lr)0~OV XplCTTOV V7T6p
irdvToav VJJL&V OTL T)
TTio~TLs vfji&v KaTayyfXXeTat kv oAco r KOCT/IOO.
9 MdpTvs yap poi e0TtJ> d ebs, d) Xarpeveo kv TU> TrvevfjiaTt fJiov

kv rffi evayytXio) TOV vlov avTov, 7ra>s dSiaXeiirTcos ftveiav vpSiv
10 TTOlOV/JLaL, TTaVTOTG 7T TWV TT
pOO'CVÔH' [MOV Se6(Jll>OS 1 TTOOS ijtif]
TTOTG evoSodijo'oâi tv r OeXrjfiaTi TOV &tov kXOelv TT/JOS v/jias.
11 'Eirnro6& yap ISeTv u/ias iva TI [j[,Ta8S) ^dpicrâ vp.lv TrvtvfjLa-
12 TLKOV els TO o-Tr)pi)(6fjvaL v/jids, TOVTO Se ko~Tiv o~vi>7rapaKXr)6rji>ai
13 kv vp.lv 8ia Trjs dXXijXois Trjs Tr/icrrecoyj vp.>v re Kal tp.ov. OVK
oiofiai Se v/j.as dyvotiv, d8eX<pol, on TroXXaKis TrpofBejjL-rjv eXOsiv
irpbs v/jt,ds, Kal zK&XvOrjv a^pi TOV Sevpo, 'iva Tiva Kapirbv e^co kv
14 VJMV Ka6(bs Kal kv TOIS Xoiirols WVS.GLV. "EXXrjo-tv re Kal fiapfidpois,
15 o-o<poi$ re Kal dvoiJTOLs, oêtXeri/y eifJLi' oi/rcoy o eTr'g/ie irpoOvjjiov
16 Kal k<fjv{juv euayyeXtVacrât. Ov yap kTrcLio-yyvoiLai k-nl euayyeAi-
ov, Svva/j.is yap Qsov kvTiv iravTl rw TnaTzvovn, 'lovSatw re Kal
17 EXXrjvi- SiKaLoa-vvt) yap @eov kv avTu aTro/caAvjrrerat e/c
eiy iriaTiv, KaOo&s yeypanTai:

1
O 5e StKatos K Trio-Tews
18 AiroKaXvTrTtTai yap opyrj @eov air ovpavov kirl irdo-av dai-
(3eiav Kal dSiKtav T&V dv6pa>7rcav T&V Trjv dXr/Oeiav kv dSiKLa
19 KaTeôvTcov, OTL TO JVODQ-TOV TOV @eov (pavtpov kvTtv kv avTols,
20 6 @eo9 yap avToTs t<pavpcoo~v. Ta yap opara avTov dirb KTiaews
TOLS TTOLrjfjLao-iv voovftcva KadopaTaiîjTe diStos avTov Svva-
12 npos pfiMAiors i IT
/y Kal OeioTrjs, ety TO fivai avTOVS dvaTroXoyrJTovs 8 ton yvovTes 21
TOV Qebv ov^ coy @ov

k86ao~av 77 evâpto'Trjo'av, dXX kfj.aTata>Orj-
o~av kv Toty StaXoyi&fjioLS avTcov Kal ko~KOTio~6r] 17 davvcTos KapSfa
avTwv. 4>acr/copTy cleat <ro<f>ol, k^pavQ-qo-av Kal TjXXaai> rr]v 22 2
S6av TOV afyOdprov 0ov kv 6fj.oimfj.aTi CLKOVOS <f)6apTov avQp&irov

Kal 7TTiva>v Kal TfTpairoSctiv Kal epnermv. Aio Kal Trape8o)Kv 24
avrovs o @eoy kv rats tiriOvfjLiais rS>v Kap8iS>v avrS>v e/y aKadap-
criav, TOV aTifjidfeo-QaL ra (rco/mra avT&v kv lavTois, oiTives fiT^\- 25
TOV ov kv rco
Kal kXaTpevcrav Trj KTIO-CI irapa TOV KTio~avTa, oy ko~Tiv eyXoy?/roy
e/y ro^y a/coi/ay, dfj-r/v. Aia TOVTO TraptSmKCv aurouy 6 @eoy e/y 26
ari/i/ay. ^4t re yap OijXfiai avT&v /j.TvjXXagav TTJV (f)VO~LKr)v

ty TTJV irapa Kal oi apo-erey, d(f)v-
fyvo'iv xpfjo~iv, 6fj.oia>s Se 27
rey TTJV (f)vo~LKr)V ^pfjo-iv Trjs OrjXeias, kgeKavOrjo-av kv T
avTwv e/y aXXyXovs, dpo~VS kv dpo-0-Lv TTJV do'^riiJ.oo'Vvrj
ya6[j.evci Kal Tr/v dvTifJ-io-Ocav rjv eSci TTJS TrXdvrjS avTwv kv kav-
TOIS dvTtXajji(3dvovT$. Kal KaOcbs OVK kSoKipao-av TOV e^fiv 28 0ov
kv kTTiyvtocrti, TrapeScoKfv avToi>s o @eoy e/y dSoKi/J-ov vovv, TTOICIV
TO. fir]
KaQrJKovTaêirXrjpwfAevovs 7rdo~fl dSiKia KaKia iropvla irXeo- 29
vegia, [j.(rTov$ (f>66vov <J)(ov>v ept5ay SoXov KaKorjOeias, ^fidvpio--
ray, AcaraXaAovy êocrruyeZy, u^Spto-ray, v7Tpr)(pdvovs, dXaovas, 30
C(f)VpTaSKaKQ:>V,yOVVO~lV d7rlOlS ) do~VVTOVS,do~VV0TOV$,do-T6p- 3F
youy, dveXeijfjiovas, omi'ey TO 8iKatwfj.a TOV eov [evrtyi/oi^Tey] OVK 32
6yv(oo-av STL oi TO, TotavTa irpdo-o'ovTVS dgiot davaTov io~lv, ov

P.OVOV avTa Troiovatv aXXa Kal o~vvv8oKovo~iv ToFy irpdo~o~ovo~iv.
Alb dvaTToXoyrjTOSei, co dV^pa)7T,7ray 6 Kpivw kv coyap Kpiveis \
TOV KaTaKpivets, Ta yap avTa TrpaVo-ety 6 Kpivcov.

eVepoi/, areavTov
Oi'8afj.ev 8e OTI TO Kpifj.a TOV @eov CO-TLV KO.TO. dXrjQtiav knl TOVS 2
TO, TotavTa irpdo~o-ovTas' Xoyifa 8e TOVTO, 3) dvdpcoire, 6 Kpivtov 3

TO, ToiavTa 7Tpdo~o-ovTas Kal iroiStv avTa, OTI o~i> kKfavgy TO
TOV @eo>; rj TOV nXovTov T^y xprjo-TOTrjTos avrov Kal Tr)y 4

Kal Trjs fj.aKpodvfj.ias KaTatppovris, dyvo&v OTI TO ^prjaTov
TOV eov 6i'y fitTavoidv ere ayet, KaTa 8k TTJV o~KXr)poTr)Td o~ov 5
Kal dfj.Tav6r)TOV Kap8iav Or)o~avpigis o~avTa> opyrjv kv rjfJ.pa
opyfjs Kal aTTOKaXv-fyews 8iKaioKpLo~tas TOV 0env *Oy drroSwo-ft 6 ;
II npo2 pnMAiors 13
7 eWo-Too Kara ra epya avTOV, TOIS fJ.kv Ka&'vrroftovrjis epyov dyaOov

8 'KOI TtfjLrjv Kal d^Qapaiav {rjTOvcriv T)I> ai&viov, roFy
8k
86gav
kg epiOtias
Kal direiOova-iv rfj dXrjOeta, 7ret0o/*eVoty 8k ry d8iKia,
9 opyrj Kal Ovpoy OXtyis

vo
OXis Kal o~Tevoya>pta>
o~Tevoa>ta> kirl iravav vrv dvOa-
'
TTOV TOV KaTepyaojj.vov TO Kaxov, 'lovSaiat T trpS>Tov Kal E\-

TO dyaOov,
10 \TJVL, Soga 8e Kal TI/JLTJ Kal dpr)vn ra> Ipyafrpeva)
11 Travrl/IovSaio) T trp5>rov Kal "EXXrjvt, ov yap <TTiv Trpoo-wrro-
12
Xrifttyta rrapa Va) 6>e<3. ijâprov, dvopoos Kal
"Ocroi yap avo^'S
13 airoXovvrai, Kal oaoi kv N6/J.O) rJnapTOVjSia No/ôv KpiOrjo-ovTai' ov
yapol aKpoaral Nopov SiKaiot napa TO) @e5, d\Xa iroLtjral NO/JLOV
14 8iKat<oOr)a'ovTai irapa @e. "Orav 8e ra eOvrj, ra /j.r) vopov eôvra

(f)V(Tl,Ta TOV N6fJLOV TTOIQVVIV, 01 TOiOVTOL VOfJLOV fJL?) fyoVTCS eaVTOf?
15 icrii/ Nopos, oiTtves v8eiKvvvTai TO epyoi/ ToO No/xoi; ypairTov tv
rais KapSiais avr&v, o-vvfjiapTvpova-rjs rijs o~vvi8ijo-a)s avr&v Kal
fj,Tav dXXrjXwv rwv 8iaXoyLo-fj,mv KaTt]yopovvTO)v rj Kal diroXo-
16 yov/jLevcov, kv rnêpa ore KpiveT 6 ebs ra KpvTrra ra>v dvQp&irtov,
Kara TO euayylAiov fj.ov
dta 'Ir)o~ov XpiaTov.
17 El 8k aii 'lovSatos eTrovofj-dfa Kal kiravairavri N6fj.(o, Kal Kav-

18 kv @ea>, Kal ywa>o-Kis TO OeXr)pa, Kal SoKipdgeis Ta 8ia<f>-
âo-ai
19 povTa KaTrj)(ov/jt,i'o$
K TOV NO/J.OV, irTroi6d$ Te O'eai'TOi' 68r\yov
20 zlvai
TV(pXa>v, 0coy T&V ev O-KOTGL, iratdtvTrjv dfypovcov, SiSavKaXov
vTa TTJV ftopQaxriv TTJS yvwaecos Kal Trjs dXrjOeias iv
o), 6 ovv SiSdo-KCi)v 'i-rzpov aeavTov ovSiSdo-KeLs ',
6 Krjpvo--
22 ffcov
fir)
KXerrTeiv /cAeTTTe^y; o Xeycov ôLêveiv /loiêueiy; o
fj.rj
23 /SSeXvo-o-o/zez/oy TO, ftSwXa lepoavXecs ; os kv NO//CO KavâcraL, 8ia
24 Try? TrapajSacreooy TOI) NO/AOV TOV zov dTi/j.dis ',

To yap 6Vo/za
ToiJ &eov SL v/j.ds f3Xao-<pr)fji.eiTai kv Tols WVCVLV, Ka6a>$ yeypa-
25 TTTCU. JTeptTOju^ p.\v yap coêAe? kav NO/J.OV (pvXdcrays' kav 8k ira-
26
pa(3aTr)sN6fjiov rjs, 17 vrepiTO^ o~ov aKpofivaTia ytyovtv. 'Eav ovv
fj dKpo(3vo~TLa SiKaiobfjia TOV JVo/xou (frvXaacrr) , ov^l f) dKpo(3vo~Tta

27 avTOV ei? rrepLTOfJLrjv Xoyio~6r)0~tTaL Kal KpLveT, TOV NOJJLOV TeXovaa,
28 0-6 Tor 8ia ypdfj.jj.aTos Kal TreptTo/XTjy TrapafidTrjv N6/zoy ;
Ov yap
6 kv TO)
(f)avp> 'lovSaios ko~Tiv, ovSk 17 kv TQ> (pavtpS) kv o~apKt
29 7rpiTOfj,r], dXXd 6 kv T<W KpvrrTW 'lovSaios, Kal irzpiTOfJir) KapStas, 8s
ov ypd/j.fjLaTi,ov 6 tiraivos OVK k
dvOpcairav dXX'eK oO.
14 npoz pnMAiors
Tiovv ro TrepKrcrbv rov 'lovSatou, 77 r/y axfreXeia rrjs TT
ep IT o [*.{}$ ;
i
UoXv Kara ndvra rpoirov, TlpStrov fjikv on ktncrrtv&r]crav [auro/yl 3
ra Xoyia rov 0eov. Ti yap ei r)7rLo~rr)crdi' rtvts /*r) fj dmo~ria

;
} 3
avr&v rrjv iria-nv rov Seov Karapyrjo-ei Mr) ykvoiro. "Ecrrco <5e 6 ; 4
eds aX^^y, Tray ya/> aV0p&>7roy fyzvo-rrjs, /ca^coy yzypairrai,
OTTCOS civ SiKaiwOfjs kv roTs Xoyots (rov KOL viKrjo-ys ev r5 Kpi-
o~e. El 8e 17 aBiKia i^/zooi/ 8iKouoo~vvriv @eov o-vvivrr]<nv , Ti 5
; M^ dSiKos 6 @eoy 6 ^rrLêpcoi/ rr\v opyrfv ; Kara dv-

\y<o. Mr) yevoiro. 'Eirel, Trcoy Kpivti 6 @eoy rot/ KOQ~IJLOV ;
6
yap 17 aX^êia row @eoO ei^ rw e/xw v/reua'/zari eTrepfVa-et/cre^ e/y 7

86av avrov, ri m /cay< a>y dûaprcoXoy KpLvoftai, Kal pr], 8
Ka6a>$ /3Xao~(f)r)fj.oviJ.@a [VcaJ /ca^coy fyauiv rij/ey 77/iay

A eye ti^ Trot 77-
(rcofiei>ra Kaica iva %X6r) ra dyaOd /2^ ro Kplpa v8iKov tcrriv.
;
'
Ti avv 7rpoKare^pfjLv Trcpio~o~6v J^Trtacra/tteâ ya/> 'Iov8atov$ re

; 9
KCU" EXXrjvas atravra.'s v<j> apapriav elvai, fcaôby ykypairrai on: i
Oi)/c- eVn^ StKaios ovSe

ely, ou/c cVni' crvi/icov, ou/c eVri^ kK
rov 0t6v Trai/rey t^GKXivav, dfj.a r))(p<x>6r]o~av OVK to~nv
, OVK ecrnv eW ei/oy ra0oy aj'ecoy/ieôy 6 Xdpvv av- 13
raFy yAcoa-o-aiy avrwv tSoXiovcrav ioy d&iriScov VTTO ra X 61'^ 7?
ro o-roîa a/oay /cai iriKpias ye/xei- o^ry o/ 7r65ey avra>i> 14 15
at alfia' avvrpip.^ Kal raXanrwpia kv rats -6Sois avra>v Kal 16 17
oz}/c eyvdoo-av OVK earnv (pofios @eov dirtvavri rS>v 18
6(f>6aXjj.a>v avrS>v. OtSafj-w Se on oo~a

6 N6fj,os Aeyet ro?y ev r<S 19
N6p.<> Aeyet, iVa vra^ crroâ <f)payf] Kal UTro^/coy yivrjrai ?ray 6
KOO-/J.OS
rS> 5i6ri 01) SiKatwOi/jo-fTai k epycov Noftov irdo~a 20
tvoctiriov avTOV,8ia yap NO/J.OV eTTLyitcbcrecos apaprias.
Nvvl SG ^copls vonov SiKaiocrvvr) rov Seov TreâvepcoTai, pap- 21
ovpevr] vno rov Nopov Kal ra>v Upofyyrobv, SiKaio<rvvr) 8e @eov 22
a TrtVreooy Irjo~ov Xpiarov e/y ndvras Kal evrt TraVray ro^y TTio*-
reuovray. Oii yap ecmi>SiaarroX'r]- vra^rey yap rjpaprov Kal vare- 23
povvrai rrjs Sogrjs rov Seov, StKaiovpevoi Scopcav rfj avrov ^dpin 24
&a r?yy d-iroXvrpwo-ectoS rfjs iv Xpio-rca 'Irjo-ov, ov TrpoeOero 6 @oy 25
iXavrripiov Sta 7rio~rea)s kv ra> auroii at'/zarf e/y evSttîv r^y SiKato-
o~vvrjs avrov kv r<3 t'w /ca/pw, e/y ro eli/at auroK SiKaiov, 8iKaiovvra
26
roz/ e/c Trurreooy. JTof; o&' 77 Kav^rjcriy o~ov, EeKXeio~6rj. Aid TTOCOU 27
.
UI iv npos pnMAiors 15
28 vbfJiov ;
rG>v epymv ; Oti, dXXa 8ta vopov Tnorecoy. Aoyi6pe8a
8ia Tno-reoy x^P'? *PJ mv N6pou. *H
29 yap SiKaiovaOai dvOpmrrov
w'lovSafov 6 @eoy p6vov,:otyl KOI eOvoov;

Nat KaleOv&v, eireiirep
e/c Tn'crrecoy Kal aKpofivvrtav
els 6 &os, os SiKatooorei irepLTO^v
&a ouj> Karapyov^v 8ia rfjs vriWecoy Mr/
TTjy 7n<rrea>y. NO//OI/
;
31
yevoiro, aXAa Nofjiov (yrdvo^v.

1 Tt oui/ epov/JLv tvprjKGvai 'A(3paafj.
rov Trarepa r^&v Kara
El yap <=
epycov eSiKaimQrj, Ka^xâ, AA'
2
(rdptca; 'Aftpaap e'xet
3 01) 7r/)oy @eoj/. Ti yap 17 yôa^r) Aeyei ; 'ETrio-Tevcrev'Appaaft. TO>

Ta>
4 @eo), Kal IXoyio-Orj ai>T<j>
ts SiKaioo-vvrjv.
5 fjiiabs ov Aoyerat /cara X^/ ^ ^ /cara oei?//ta' ro>

i TOI/ 8iKaiovi>T a TOV d<re(3rjv, Xoyi-
t
6 {erat r)
TTLO-TIS avrov e/y SiKaioa-vvrjv. KaOws Kal d AavlS Aeyei
ror fj.aKapio-fj.bv TOV dvOpwirov 8> 6 @eoy Xoyiferai 8iKaioo~vvr]v
h
xapls epywv: MaKapioi at dvofiiai Kal 8>v 7re/ca-
$>v d<f)6r)(rav
Xv(p6r)o-av ai a/J-apTiat, ftaKapios dvrjp (p ov fir] Xoyto~r]Tai Kvpios

9 apapriav. 'O fiaKaptar/ibs ovv oSroy e?r2 7repiTo/j.r}i> rj Kal errl r^
Trjv axpopvo-Tiav :
Aeyofjizv yap OTL: 'EXoyio-Orj ra> 'Afipaa/j. f)
10 Tr/trny e/y SiKaioo-vvTjv. JTFcoy oy^ k\oyi<r6r)", kv irepiTOfj.fi r}

ei>
11 dKpoj3vo-Tia; OVK kv 7repiTOfj.fi

dXX' ev dKpo(3vo~Tia, Kal
<r(ppayi8a 8ta Trjs 8LKatoo~vvr)S r^y TTiVrecoy

dKpo(3vo~Tia, e/y ro eli/ai auroi/ rraTepa irdvTtnv TO>V
81 aKpo(3vo~Tias, e/y ro Xoyio~6fjvai Kal avreuy rr)^ SiKaiocrvvrji' ,
12 Kal vrarepa trepiTOfj.fjs, roty O^K e/c TrepiTOftfjs p.6vov dXXa /catro?y
i)(V(nv Trjs kv aKpo(3vo~Tia TTicrrecoy roC vrar/ooy

'
crTotxi' a iI/ Toty
13 T///COI/ 'A(3padfji. Ov yap Sia N6fj.ov $ r T) tTrayyeXta raj 'Aflpaafj,
o~7Tp[j.aTi avTOV, TO KXr)pov6fj.ov avTov tlvai Kocrp-ov, dXXa 81-

14 Kaiocrvvr]? Trio-Tew el yap ol eK NOJLIOV KXr)pov6fj.oi, KeKevcoTat. T)
15 TTIO-TIS Kal KaTrjpyrjTai 17 errayyeXia, 6 ya/) N6/ioy opyyv KaTep-
16 yaêrar zroO ya/> ou/c eVrii' VOJAOS, ov8e 7rapd(3a<ri$. Aia TOVTO
eK TTiVreooy, 2W /cara x^P lv >
'
et y T f^ 014 Pefiaiav TTJ

iravT\ TO) o~7repfj.aTi, ov r< e/c roO NOJJ.OV, dXXa r<5 e/c
ij- A(3paafj. (os kcrTiv iraTrip irdvfwv fifj.a>v,

KaOcas yeypairTai OTL:
IlaTepa TroXXSti' kQvwv TeBeiKa ere /caret'ai/ri o5 eTncrreucray @e,

roi; faoTroiovi>TOS TOVS veKpovs Kal KaXovvTos TO. /wr) oVra coy
oVra),
16 IIPO2 PflMAIOTS iv v
oy Trap k\iri8a efieXniSi e7n'oTua-ei> ety TO yei/eV0at avrbv vrarepa 18

TroXXStv kOv&v Kara TO eipr)fj.vov: Ourcoy eWat TO a-Trep/za aw
coy at aarepey TOW ovpavov KOI TO dfj.fj.ov rfjs 6aXdo-o~r)S, /cat /ir) 19
aV0ei/?7Vay e> ,T^ TTtoret ov KaTvor]o~ev TO eauToO a-<S//a veveKpco-

[ikvov, eKarovTatTris TTOV virdp^cov, /cat Tîf vfKp<oo~iv rfjs fj,rJTpa$
JS'a/apay.ety T^J/ kirayy\iav rov 0eov ov SieKpidr] rr} aViarta, aXX' 20
8visafj.a>6r) rfj TTLCTTZL Sovs S6av T<3 ew, irXrjpotyoprjOels on o 21
6WaToy ea-Tti^ /cat Troifjcrai. Aio t\oyio~6r) auTw ety 22
. OVK kypd<f>r] Se povov Si avrov on eXoytV^?; avrw, 23

aXXa /cat 8C r]p.d<s } oty /ieXXet Xoyifeo-Qai, Toty TTLO-TVOVO~II/ evrt TW 24
eyetpai/Ta 'lyo-ow TOV Ktipiov r]fj.cov

e/c
vtKpStv, oy irapeSoOr) Sia TO. 25
7rapaTTT(Q/j.aTa T]p.S>v /cat rjyepOrj Sia rr}v SiKatwcriv f]fj.>is.
AiKaKaOivTzs ovv e/c TTtVTecoy sipr\vr\v eô/zer vr/joy TO^ eoi^ r
TGI; Kvpiov fifj.wv 'Irjo~ov Xpiarov, 81 ov /cat T^f Trpoaaycoyrjv 2
ety T^ xa/otj/ ravrr^v kv $ ear?7/ca/-iei>,

/cat
(fj
eXiriSi rfjs Sogrjs TOV @eov. Ov povov 8e, aXXa /cat
ez> Taty OXfyeo-iv, elSores 6Vt 17 OXfyis vTTOfj.ovr]i/ KaTepydfcTcu, 17 4

<5e
VTTOfjLovr} 8oKLfj.rjv, 17
<5e
8oKLfj.r) k\Tri8a,r] 8\ eXirls ov KaTaLo~xyi>'t, 5
6Vt 17 ay dirt] TOV eov eKKe^vTai kv Taty KapSiais rjfj.Sn' 8ia irvtv-
dytov TOV SoOtvTos r]/j.Tv s Eh TL yap Xpto-Tos, OVTQDV 17/100^

6
eVt,/caTa Kaipov virtp ao-e/SSr aTreOavev; MoXty yap L5rep

Sj/ 7
SiKatov Tty aTroâêtTaf t7rep yap ToO ayaôu Ta)(a Tty /cat ToX/ia
aTroâj/etz'. 2vvio~Tr)o~iv Se TT]V iavTov dydirr}v 6 @oy ety f)fJ.Ss,
8
oVt et eVt dfJi.apT(t)XS)v ovrav

r]fj.S>v Xptoroy wTrep rj/j-wi' dTreOavev,
TroXXa) /-taXXoz/j 5t/cat<0ei/Tey ^S^ e^ TO) at/taTt avToii, o~(o0r]o~6/j,0a 9

SiavTov aVo T^y opy^y. JBt yap eÔpol oVTey KaTr)XXdyr)/j,v T& 10
e<3 5/a ToO OavaTOv TOV vlovavTov

iroXX>fiaXXov /caTaXXayei/Tey }
o~(o0r)(r6fj.6a kv Trj wfj avTov. Ov p.6vov 8e TOVTO, dXXa /cat /cau- 11

'
TO) @eco 5ta TOU Kvpiov T^/XCOI/ Ir)o~ov Xpto~ToD 8iov vvv
A La TOVTO. '/2cr7rep 5t' eVoy dvBpocurov ety TW Koa/j-ov 17 dfiap-

12
Tta etV^Xêi/, /cat 5ta T^y a/zapTtay OdvaTos, /cat oi/T<y ety ?raj/-
Tay ai/^pco7royy 8ifjXOev e0'w vrai/Tey fjfj.apTov. "A-^pt- yap Nopov 13
d/zapTta 77^ ei^ KOO-/ZCO, afiapTia 8\ OVK e^XoyetTat /i?) oj/Toy vopov,
dXX' e@ao-i\evo-v 6 OdvaTos diro 'ASajj, [A*XP L COL'o"(y /cat e?rt 14 ^
VI IIPOS PftMAIOrS 17
dpapTrjo-avTas kirl rco poia>pan Trjs Trapa/Sda-eoos 'ASap,

TOVS 6
f*r]
(j.XXovTos. 'AXX'ov^ coy ro 7rapa7TTG>/*a 3

TVTTOS TOV ot/rcoy
15 09 kffTiv
/cat TO roO eVoy TrapaTrrco/zcm ol TroXXol
el ycfcp TCO
xdpio-fj-a"
77 X"/ ^
diredavov, TroXXco [taXXov 3 roi? eoC Ka ' ^ &pea x/7-^
r ^ TOV epos dvdpatwov 'Irja-ov XptaTov els TOVS TroXXovs fTrepio--

t
\6 a-tva-ev. Kal &s SSevbs afj.apTrJiJ.aTos TO Sa>prjfj.a'

TO fj.v
ov%
Kpifj.a e^ ej/oy e/s KaTaKptpa, TO Se xdpio-pa CK TroXXwv TrapaTTTw-
SiKaim/j-a. El yap
ety kv ivl TrapaTTT(ofj,aTi. 6 OdvaTos
17 p.a.T<av
ol TT]V irepicro-dav Trjs
tpao-iXevo-ev Sia TOV eVoy, vroAXa) paXXov
Kal TTJS &peay Trjs SiKaiOffvvrjS Xa/i]36j/ry ei/ fay
Xproy
1 8 (3affiXevo~ovo~ii' Sia TOV Ivbs 'Irjo-ov XpKTTOV. "Apa
ovv coy Si wbs
TO TrapaTTTCo/za els irdvTas dvQpa>irovs e/y /cara/cyotâ, oi/rcoy /cat
5i' ei/oy ro SiKaLW/jia e/y irdvTas dvdpcoirovs els 8iKaLtoo~w fofjs.
u)" flo-nep yap 8ia Trjs TrapaKofjs TOV evbs dvOpooTrov anapTtoXol
/carecrra^T/craj/ ol TroXXoi, OVTCOS Kal SLO, Trjs TOV eVoy dvOpwrrov

20 vrraKorjs SiKaiot KaTa<TTa6r]<TOVTai ol rroXXoi. NO/J.OS Se 7rapeio~-
r]\6ev 'iva TrXeovda-rj TO Trapd-rrTcofj-a- OTTOV 8e eTrXeoi/ao-ej/ 77
21 aftapTia, virepeTrepio-a-evarev f) \dpis, 'iva cocrvrep ef3a(riXvo~ev rj
dfiapTia kv QavaTto, OVTCOS Kal rj yapis /Sao-tXevo-rj Sia SiKaioarvvrjs
e/y (>r)v ai&viov 8ta Irjaov Xpto~Tov TOV Kvpiov -f]p.&v.
1 Ti ovv epovfj.ev ;
'EnLfj.evcofjifi' Trj afj.apTia 'Iva rj yapis irXto-
2
vda-y Mr) ykvoiro. OiTives yap drreddvofjiev Trj dfj.apTia, TTWS
3 eri grjo-o[J,v kv avTrj ;
*U dyvoeiTe OTL } oo~oi kâiTTLO'Brjij.ev e/y
4 Xpto-Tov 'Ir)o~ovv, e/y TOV QdvaTov avTov efSaTTTicrdrjiJ.fv ; ^vve-

Ta<j)r}fj.ei>
ovv avrco 8ia TOV (3a7TTio~fj,aTos e/y ddvaTov, Iva <x>o-rrep
rjyepOr] Xpicrroy e/c

veKpatv 8ia Trjs 86gr)S TOV iraTpbs, oi/rcoy Kal
5 fjfj.e'is kv KatvoTrjTi {oofjs TTepiiraTijo-cofJiev. El yap o-vv(f)VTOi
yeyovafj-ev o/jotco/zem TOV OavaTov avTov, dp.a Kal Trjs dva-

rco
6 o-racrecoy avTov Io-6fj.e0a, TOVTO yivwo-KovTes, on 6 iraXaibs r}^5>v
dvOpwrros (TVvecrTavpatOr) 'Iva KaTapyrjOfj TO crS>fj,a Trjs dfj.apTias,

7 TOV jj.r)KTi SovXeveiv r)fj.ds Trj dfJ,apTia- 6 yap dtroOavav 8e8i-
8 Kai&Tai dirb Trjs dfj.apTias. El yap aTreOdvofj.i/ avv Xptcrrco,
9 Trio-Tvo(j.ev oTL Kal <ryj/?7<r6/ue0a rco XpiorTco, e/56rey ort Xpicrroy
eyepdels ZK veKpwv OVKZTI diroOvrjo-Kti, OdvaTos avTov OVKGTL
10 Kvpievei. *O yap aTreOavev, Trj a/zapn'a aTTtOavtv, tyd-jrag' o Se fj,
B
is npos pnMAiors vi vn
gfj r<S @eo). O#ra>y Kal vpeis Xoyieo~Qe eavTovs veKpovs JJLZV rfj n
afjLapTia, ooi>ray $e ra> @ea) eV Xpia-rw 'Irja-oVi Mr) ovv (3ao~i- 12
Aeueroo 17 d/*aprta kv r< OVTJTM itytaw crco/zart e/y ro kiraKoveiv

avrrj, fJirjSe TrapiOTaVere ra /jeAr; fyt<3j/ OTrAa dSiKias rfj aftapTia, 13
aAAa Trapaa-Trja-are iavroijs ro> @e5 a>? eic vtKpwv >i>T? Kai ra
/xeA^ u/icoi/ oTrAa SLKaioo-vvrjs TW @ea5. 'Aftapria yap vpSiV oiJ 14
Kvpiev(TL, ov yap ecrre UTTO Nofiov aAAa UTTO ydpiv. Ti odv 15 ;
TI papTijorafjiw OTI
OVK kcr{jikv
vrrb Nofiov aAAa ^TTO yj&pw ; MT)
ykvoiro. *H OVK oi'Sare OTI a> Tra/oioraêre eavrovs SovXovs e/y 16
viraKor)v, SovXot core w ^Tra/coi/ere, ^roi aâpriiay e/y Qdvarov rj
VTTdKofjS 6/9 8lKaiO(TVVr)V ',

XdflLS TG> @6W 6Vi ^76 8oV\OL Trjs I?
d//a/may, virr]Kova-aT KapStas e/y o/-* irapeSodrjTe TVTTOV

5e e/c
vOepcoOevTes 5e a?ro rfyy ayuajori'ay, tSovXwOrjTe rrj 18

.
'AvQpwirivov Aeyco 5ta r7)i/ do-Qevziav rfjs trap/coy tijj.ooi'. 19
yap Trapeor^crare ra p:eA?7 u//<Si/ ôvAevett' TT;

aKaOapo-ia
fl dvojJLia e/y r?)?' dvopiav, OVTCO vvv Trapac-râ-are ra /leA?;
SovXetieiv rfj SiKaio&vvr} e/y ayia<r[Ji6v. "Ore yap SovXoi 7/re 20
a/jiapTias, eXevOepoi TJTG rrj StKatoo-vvy TWO, ovv Kapirov efêre
2 r
rore e0' oly i/Of 7raia")(yve(rdai To juei' yap reAoy tKeivav Odva-;
roy kcrrtv vvvl 8\, eAevêptwêi/rey a?ro r^y dyLtaprtay, oôfAoo- 22
6evres Se rco e<, eêre roi/ Kaprrov ftfjLcovcly dyiaoyzoj/, ro 5e reAoy

al&viov. Ta yap otywvia r?yy &fiaprias Odvaros, ro oê 23
TOV Qeov ga>r) ai&vios kv Xpio-rcp 'Irjo-ov TW Kvpt, OTI 6 VOJJLOS
i
TOV dvQp&irov kfi ocrov \povov ffi '.H yap viravSpos yvvrj ;
2
r<5 G>VTL dvSpl SeSeTai vofico" kav Se aTroOdvr) 6 dvrjp, KaTrjpyr)-
rat aTTo TOV v6fj,ov TOV dvSpos. "Apa ovv {GOVTOS TOV dvSpbs XP 7?- 3
fjiariaret fioiâXls eat/ yevrjTat dvSpl erepco- eat' <5e diroOdvy 6

dvrjp avTrjs, eXcvdepa ea-Tiv avro roC vofiov, TOV fj,r)
tivai avTrjv
yi>ofjievr)v dvSpl erepoo. "flare, dSeX<f)oi JJIOL, Kai vfteis 4

ra5 Nopco Sia TOV o-oo/iaroy TOV Xpio~Tov, ety ro yeê-
o-0ai t//ay erlpco, rw e/c veKpmv kytpQivTi, iva /capTroôpecrcoîe^ ra)

e<3. "Ore yap ^//er r^ o-ap/a, ra iraQrujiaTa T&V dfMapTiStv ra 5
5ta roi; Nopov ?;j/epye?ro ei/ TO /cap?ro0ope-

roiy fJLtXta-iv rj/^cov els
crai ra) OavaTQ*' vvv Se KaTr)pyrjdr]fj.ev drrb TOV No/tov TOV davd- 6
vii vni - JTPO2 PflMAIOTZ 19
TOV kv CO KaTeiX^Ôa, 0)0~T SovXeveil> kv KaiVOTrjTt TTVeV/JtaTOS
Kal ov TraXaioTrfTi ypa/^/iaToy.

7 Ti ovv kpovfjtev 6 Nopos dpapTta ; ; Mr) yevoiTO. 'AXXd Tr)v
dfjtapTiav
OVK 'kyvoov el JUT)
Sid Nofjtov, Trjv yap kirtOvniav OVK 77-
8 Setv el pr} 6 N6//oy eXeyev OVK
eTnflu/^crejy. A<pop/j,r)v Se Xa/3ovo~a
kv kpol Trda-av k-rnOv-
r/ dfjtapTta Sid Trjs tvToXrjs, KaTipydo~aTo
9 fjtiav. Xtopls ydp vofjtov dfjtapTia veKpd rfv, kya> 8k efav x<opl$ vo-
10 pov TTOTC- eXOovo-rjs Se Trjs kvToXfjs 17 dfjtapTia dvegrjo-ev, kyob Sk
dirkQavov, Kal evpedrj fjtoi 37 ei/ToXr) 17 els forjv avTrj els BdvaTov.
11 H"yap dfjiapTia, d(f)opfJLr]v Xa/3oO(ra Sid Trjs kvToXfjs, krjirdTr]o~v
"
12 fjt
Kal Si avTfjs aTreKTetvev. flarTt 6 jjikv vofjios ayios, Kal rj kvTO\rj
13 dyta Kal SiKaia Kal dyadrj. To ovv dyaObv kfJLol OdvaTos ; Mr)
yevoiTO. 'AXX'r/ dfj.apTta, tva (f>avrj dfjiapna, Sid TOV dyaOov fj.oi
KaTpyaofjivr) OdvaTov, iva yevrjTai KaO' vrrep/SoXrjv r) dfjiapTia
14 aywapTcoXoy Sid T^y kvToXfjs. Oi'Safjtev ydp OTI 6 NOJJ.OS wvevfjta-
TIKOS kffTiv, kyco Se crdpKivos elfu, TreTrpa/êôy VTTO Trjv d/j.ap-
A
15 Tiav. O
yap KaTepydgopai ov yivcoaKCo- ov ydp o OeXco irpdo-o~(0,
16 aXXa o /îcraJj TOVTO iroiS>- el Se o ov OeXco, TOVTO TTOLQ),
17 T<S vofjicp
OTI KaXov kffTiv. Nvvl Se ovKeTi kycb
18 avTo, dXXa 77
otKovo~a kv kp.ol d/j-apTia. OiSa ydp OTI OVK
ev kfj.ol, TOVTO~TIV kv
TT) (rapKi fj.ov, TO dyaôi'' TO yap
TrapaKeiTai poi, TO ydp KaTepydfecrOai TO dyaObv ovv evpio

19 Ov ydp o OeXw Troiat dyaObv, aXX'o [jtiam KaKov, TOVTO
20 el Se o ov 6eXa>, TOVTO TTOICO, ovKeTi kycb KaTpydo/jtai avTo aXX'
21 17 oiKovaa kv e/jtol d/jiapTia. Evpio~KQ) dpa TOV N6p.ov T& OeXovTt
22 kfiol Troieiv TO KaXbv OTI k{j.ol
TO KUKOV irapaKeiTar o-vvrjSo/jiai ydp
23 TCO vo/jL<p TOV @eov KaTa TOV o~co
dvOptoiTOv, /SXeTTO) Se eTepov vo/j,ov
ftov avTiaTpaTevop-evov TW vopo) TOV voos: /J.QV Kal
ev TOIS fjLeXeo-tv
'
kv TO) vofjKp TTJS dfjtapTtas T OVTI kv Toty
24 Aeo-/ fjiov. TaXaiTroopos eyco dV^pcoTroy. Tts pvacTai e/c TO
//e
25 o-w/iaroy TOU davaTov TOVTOV ;
'H X^P LS Kvpiov Sia 'Irjaov Xpto~-
TOV TOV Kvpiov TW
rjfj.S>v. "Apa ovv auToy kyto vot' SovXevco
ov, rf) Se o~apK.l vojjtcp apapTias.

2 OvSzv dpa vvv KaTaKptjjta To^y kv Xpto~TS> 'Irjo~ov. 'O ya
TOV irvevfjtaTos T^y ^co^y kv
Xpt&Tto 'Irjo-ov rjXtvOeptoo-ev ere CLTTO
B2
20 JIPO2 PftMAIOrS vin
TOV v6p.ov rT/y apapTias Kal TOV OavaTov. To yap dSvvaTOv 3

TOV vop-ov, kv 00 rj&OeveL 8ia Trjs o~apKos, 6 @eoy, TOV kavTOv vlov
kv ofjLoicofJLaTL vapKos a/za/m'ay Kal irepl apapTias, Kare-
TTJV dfiapTtav kv 777 (rapid, iva TO SiKafcDfjia TOV vofiov 4
TrXrjpcodfj kv -f]fjuv TOIS fir]

Kara (rdpKa TTtpiTTaTovaiv d\Xa KaTa
TTVfvua. OL yap KaTa crdpKa oWey TOL r^9 aapKos (fipovova-iv, 5
ol Se KaTa Trvevpa TOL TOV TrvevftaTos. To yap (f>povr)fjia Trjs 6
vapKos OdvaTos, TO Sk (frpovrjfia TOV Tri/eâroy ^00^ /cat dprivrj'

OTL TO (fipovrjua Trjs o~apKo$ 'fyOpa ety @eoi/,Tft) yap vQfiw TOV @eov 7
oi/x v7TOTd<r<rTai, ovSe yap SvvaTai' ol Se kv aapKi oVrey @e5 8
dptcrai ov SvvavTai. 'T/zety $e OVK eare kv o~apKi aXX'ev irvev- 9
e7T/o TTvevfta
fj.aTi, @ov oiKei kv vfuv. El <5e rty Tri/eO/ia Xpio~Tov
OVK %X el > OVT S OVK ko~T\V ai/TOV. El 8k XplO-TOS kv VfJ.IV, TO fJikv
1O
cra//a ko~Tiv vfKpbv Sia apapTiav, TO 8k TfVGVfJia gfj 8ia 8tKaioo-vvriv.

'
El 8k TO TTVV[jia TOV kyeipavTos lyvovv CK veKpmv OLKCL kv vpHv, u

6 eyei/jay XpiaTov K veKpS>v faoTrotrjcrei /cat ra OvrjTa o~a>fjiaTa
vfJL&v 8ia TO kvoiKovv avTov TTvev/jia kv vp.lv.
"Apa ovv, d8e\<j)ol, oêiAeroa ka-fjikv ov Tfj o~apKC, TOV KaTa 12
o~dpKa, gfjv. El yap KaTa adpKa

fJTe, êAXere aTroQvrjo-KfW el 13
ray Trpaêty r^y crapKos QavaTOVTt, rjo~o~0. "Ocroi

8k TTvevfjiaTi 14
yap TrvfVfj.aTL Qeov ayovTai, oSroi VIOL LCTLV @eov. Ov yap 15
eXa/3ere irv^vfia 5ouXemy ird\iv e/y (j)6(3ov, aXX'eXajSere Tfvvp.a,

viofleo-ias, kv a) Kpagopev !4/S/3a, o Trar^/o. ^4uro ro TrêOâ a-y^- 16
/tapTvpei TO> TrvtvftaTi i)/i<Si/

6Vi ea/j.kv TtKva @eov. El 8k re/o/a, 17
/cat KXrjpovoôt Likv @ov, o~WK\ripov6[j,oi 8k Xpio~Tov,

K\r)pov6fjLoi-
iirp avvTrdo"ôfjiev iva Kal cn>v8oâo~6a>nv. Aoyigofj.ai yap OTL 18
OVK dgia TO, TraOrjfjLaTa TOV vvv Kaipov TT/aoy Trjv fj,\\ovo~av Sogav
diroKa\v$6r}vai e/y ripa.?. 'J5T
yap diroKapaSoKta Trjs KTio~ea>$ 19
Trjv aTTOKaXv^nv T&V viS>v &eov

aTre/cêêrai. (rfj yap u.aTai6Tr]TL 20
KTLO-LS vTTZTayr] ov OeXovaa, dXXa SLO, TOV

17 VTTOTagavTa} k(p'
k\Tfioi SIOTL Kal avTri KTiais kXevOzpaOrjo-eTaL dirb rr/y SovXeia? 21
kXtvOzpiav rtyy SOT]$ TQ>V TGKVWV TOV &ov.

r?^y (f>6opas e/y TTJV
Oi8afj.v yap OTL irao~a rj KTIO~L$ o~vvo-TvdgeL Kal oSvveL a'xpi TOV 22
vvv. Ov fiovov Sk, dXXa Kal i7/iiy avTol, Tr\v dtrap^v TOV irvev- 23
eôi/rey, avTol
kv eavTois o~TvdôLiv,
ix npos pnMAiors 21
TOV o-oo/mroy fifjiav. Tfj yap

eXiriSi k
34 diroXvTpcoo-Lv
25 <Se 17 /SXeTTo/zei/T?
ou/c eoT^ eXTn'y o yap /SXeTrei ny, n
<$e o ou /3X67ro/z6J/ eXTT/ô/zei/, 81 V7ro/j.oi>fj$ a7re/c5exo/zea
26 '/io-avrcoy #e /cat TO Tri/eCjua o-wai/rfXa^/SaVeraf rfjs
nu&v. To yap TL vrpoo-et/xcoyuetfa /caô 5e? o^/c o'i8afj.fv } aXX'auro ro

27 Trvevfta virepfVTvyx^vei a-revayp.ol'i dXaXrJTots,
6 de epvv$>v ray
KapSias otSfv TITO <^povTf]fj.a
rov Trvfvâros, on Kara eoi> kvrvy-
28
yavzi iirp ay tow. O't8ap.v Se OTL ro?y ayairaxnv TOV eov TrdvTa
29 (rvvepye'i e/s dyaOov, ro?y /cara irp66t(riv K\r]ToT$ ovviv, on ovs

viov avrov
Trpoeyva KOL Trpowpio-ev <rvvfj.6p(f)ovs rfjs CIKOVOS TOV
30 e/y ro flvat avrov TrpooroTOKov kv vroXXory dSe\(poTs. Ody 5e
/cat oi)y 6/caXea-ei/, roi^royy Kat
irpowpia-ev, rouroyy >cai
1
e/caXecrei/
31 eSiKaicoo-w oi)y 5e tSiKaicca-ev ,

TOVTOVS KOI t86a<rv. Ti ovv
32 kpovpev ?rpoy raCra ;
El 6 @eoy uTrep f]fi.>v, ri'y /ca^' ^coi/ ; oy
ovSe vlov ISiov eêiVaro, aXXa vnkp f}fji>v iravrosv
?,?, avrov, ?ro)y

ov)(l
KO.L avv avTW irdvra rîlv âpiarfTai ; ri'y
34 Xecrei ara e/cXe/crcoz/ eoO ; @eoy d 8iKcuS>v' TLS 6
Xpio~Tos 'Irjo-ovs 6 aTroOavow, /zaXXoj/ Se KCU eyepOels, oy /cat
35 ei' Segtarov eov, Sy /cat ivTvy\dvi vtrep f][j.<av r/y ow vy/^
piVei avror^y ayaTTT^y roOXptarou; @Xi^tsô-rej/a^copm;

36 ?/ Aiywoy :
^ yvp.v6Tr]s; rj KivSvvos ^ /iaâ/pa; KaOa>$ yeypaTrrai:
;
"Ori eW/cei/ o-oD Qavarov^Qa oXrjv TTJV r]fj.epav, eXoytV^Tyê^ coy

p,7 Trpofiara o-0ay^y aXX'ei/ roirroty irdo-Lv vTrepviKw/tev Sid rbv
38 dyanrjcravTa r/yway. UeTreio-ât yap on ot/re Qdvaros ovre
OVT dVyeXoy oy're
dpâl, ovrt ez/eo"rcora oure
39 8vvdfJLti$, ovT u^co/za oiVe (3d6os, oy're KTLO-IS erepa
'
?7//ay ^copia-ai dirb r^y dydirrjs TOV eov Trjs kv XpiaTw

TOV Kvpiov fi/tatis.
Xpio-ra) 'Irja-ov, ov êu5o/zai, 0-vvp.apTv-

1
AXrjOciav Xeyco ei/
2
povar/s fji.oi ri/y o-ui/ei^j/o-ecoy /Ltou az)^ vrf eu/âr/ ayi'co, ori XVTTJ;
3 earti> /xeyaX?; ^ a ' aîaXeiTrroy o8vvr] Tfj KapSia fj.ov
yap di/dOefta eli/at az/roy eya> a?ro roO Xpto~Tov vwzp

4 /iou, r<i/ vvvyevtov rooV /cara crap/ca, otrti'ey e/trti' 'IcrparjXTTai,
<bi/ vlodea-ia Kal
rj 86ga KOI r) SiadrJKr) xal 17 vofioQecria /cat 17
5 Xarpeia /cat 17 exrayyeXâ, S^ Trarlpey, e Si/ 6 Xpicrroy
22 npos pnMAiors ix
crdpKa (6 &v ITTL TTQVTWV, eoy v\oyr]Tos els Toi>$ al>va$, d/

Oi))( otot> <5e, 6Yt K7re7TT(OKev 6 Xoyos roi) eov. OiJ yap TrdvTes 6
o/ e 'IffparjX, OVTOL 'lo-pa^Xtrar ovS'oTL elo-lv o~irepLta 'Afipaap, 7
TrdvTes Te/ci/a, aXXa: ''Ev 'laaaK KXrjOrjo-fTat <roi a-Trepiia. TOUT- 8
eO~TLV, OV TO, TKVa TTJS (TttpKOS TaVTO, TGKVO. @OV, dXXa TO, TKVO.
rfjs CTrayyeAias Xoy^Tat e/s a-irepfj-a. 'JSTrayyeXf'ay yap d Xoyos 9
ouroy: Kara TOV Kaipov TOVTOV eXcvaroftai Kat <rrat rfj %dppa vios.
Ov fjiovov 5e, aXXa Kat 'Pe/Se/f/ca, k evbs .KOirrjv eôvaa, 'I<raaK 10
rov Trarpoy rjfj.a>v. Mrjira) yap yewqflej/rooi/ ^ Trpagavraiv TL dyaBbv u
^ KO.KOV, iva f)
TOV Oeov peivy OVK t
/car e/cXoy?)j/ TrpoOeo-is
epycov aXX'e/c roO KO.XOVVTOS, tppedrj avTy OTL: 'O fjieifav 8ovXevo-i 12
r<3 t\do~crovi. KaOtbs yeypaTrran Toi' 'Ia/co>/3 ^yaTTTycra, roi/ (5e 13

'Ho~av e/jiio-rjo-a.
TL ovv epovnw ; [trj dSiKia Trapa @e ; M^ yei/otro. To5 14 15
yap Xeyef: 'JEXe^crco of a^ eXeaJj /cat ot'/creipô-oo 8f af

.
"Apa ovv ov TOV OeXovTos ov TOV TpeôvTos, aXXa 16
TOV eXecoz/Toy Oeoi/. ^leyei yap 17 ypa(f>r)
r $apaco ort: J5/s 17
ayro TOVTO egrjyeipd ere, orrcoy ei/Set'ô/zai ej/ croi Tr)i> Svva^tv pov
KOI OTrcoy a> SiayyeXfj TO ovoftd [tov kv iraa-fl TTJ yfj. "Apa ovv ov 18
eXea, oV Se 6\et (TK\rjpvvi. 'Epeis ovv p,oi TL ovv 'in Liev- 19

'
ra> yap (3ovXr}fj.aTL avTOv TIS dvdâ-TtjKfv ;

fl avOpooTrz, 20
arv TLS et 6 avTcnroKpLvo/jizvos r<3 ea5 ; M^ epe? TO TrXdo-Lia T&
TrXdo-avTL TL Lie eTron/cray OVTGOS ; rj
OVK e'êi
eovo~Lav 6 /cepa- 21
ttv$ TOV TrrjXov 4/c TOI) auToO (pvpaLiaTos TTOLrjaaL o fjikv e/y TiLirjv
o-/ceCoy, o 5e e/y aTiLiiav ; El 8e deXoav 6 Oebs i/Seiao~0aL Trjv 22
opyrjv KCU yva>pio~aL TO SWO-TOV avTov, kv TroXXfi ftaKpoOvLiia, e/y

o-Kvrj opyfjs KaTJjpTLorfteva e/y drrmXeiav, /cat I'va yvwpLo-r) TO 23
7rXovTO$ Trjs Sogrjs avTov eirl o~Kevr) eXeoi/y, a TrporiToipao-ev els
Sogav, OTL/S /cat e^'IovSaicov aXXa /cat 24
e/caXetrei/ fifias ov JJLQVOV
4 eQvoiJv, coy /cat ci'. TW 'flo-ft Xeyet: KaXeaco TOV ov Xaov LJLOV 25
Xaoi' Liov .KOL T-qv OVK TjyamjiJi.evrjv rjyairriiJievrjv, /cat errat et* T 26
TOTTCI) ou (Sj/
KXr]6r)o~ovTai Ov Xaoy ^tov VLteis, e/cet KXrjQrjo-ovTaL
viol Seov <OVTO$. 'Ho~ai'a$ Se Kpdgei virep TOV 'Io~parjX: 'Eav 77 27
o dpiBiibs T>V vtS>v Io~par)X coy ?j a/i/ioy T^y âXao"o~//y, TO
o-a>Orjo~eTaL. Aoyov yap o~vvTeXS>v /cat o-WTeiivcov ev 28
ix x npos pfiMAiorz 23
8tKatoo~vvr), on Xoyov o~vvTTurjfjtvov Troirjo-et Kvpios e?n TTJS yrjs.

29 KalKa6(b$ TrpoftprjKfv 'Ho~atas: Ei pr) Kvpios $a(3acb6 co kvKa/rk-
Xtirev rjfjttv cnrepfjia, coy ôSopa civ eyevrjOrjuev Kal coy Pofjioppa av
30 a>/joic607?/iej'. Ti ovv epovfjtsv ; "On e6vr] TO. /ir)

SKOKOVTO, StKato-
a-vvrjv Ka.T\afisv SiKaio&vvrjv, SiKaioffvvrjv $ rfjs e/c TT/crrecwy
31 'I(rpar]\ 8e, SIWKG&V vofiov SiKatoavvrjs, e/y vofJ.ov OVK eÔoêv.

32 Atari', "On OVK etc Tr/irrecoy aAX'coy e^ cpymv. IIpoa-eKocpai/ T>
33 \i6a> TOV Kadcbs yeypaTrrai: 'ISou TcOrjp.1 kv
TrpCKTKo/jLfJiaTos,
\iOovTrpoa-KOfifjiaTOS Kal irerpav crKavSdXov, Kal 6
avr> ov
l, rj fjikv evSoKia rfjs efjLrjs KapSias Kal 77 Serjcns irpbs
2 TOV ov virep avTcov el$ (TCDTrjpiav. Maprvpco yap avrols on
3 grjXov @eot> ôvo'iv ) d\X ov Kar eTriyvcoaiv dyvoovvres yap rrjv

TOV @eov 8(.Kaioo~vvr]v Kal TTJV IBiav SiKaioavvi^v ^ToDrrey o-Trjo-ai,
4 777 SiKaioa-vvfi TOV @dv ov\ vireTayrjaav. TeXoy yap Nopov Xpi-
5 oroy e/y SiKatoo-vvrjv TTOLVTI T$> irio-TevovTi. Mo>vo~rjs yap ypdfat
TTJV SiKaioo~vvr)v Trjv e% TOV vopov OTL: 'O vroi^cray aura
6 kv avTois" f)
Se CK Trt'o-recoy SiKaioa-vi/r) OVTCDS Xeyei: M?)
kv Trj KapSta o~ov Tt'y dvafirjatTai ei'y TOV ovpavov ;
TOVTO~TIV
7 Xpio~Tov Karayaye.lv, rj Tis Kara(3rio-Tai e/y TT\V afivcraov ; TOVT-
8 eo~Tiv Xpicrrov veKpwv dvayaycw. ^4AAa TI rj ypaffi Xeyei
e/c ;
'Eyyvs aov eo-nv TO pfjp-a, kv r<3 a-ro//ari aov Kal kv Trj KapSta
9 o~ov, Tovrkvnv TO pfjfta rfjs vnWecoy o Krjpvo-ao^v on kav 6/10X0-
yrio-ys kv TCO crrofJLari o~ov Kvptov 'Irjaovv Kal irto~Tevo-rjs kv Trj

10 KapSta aov OTI 6 @os avTov rjyeipev eic
vsKp&v, o-obOrjo-r]. KapSta
yap iri(rTVTat /y StKaioirvvrjv, o-ro/jtaTt 8k ofjtoXoyetTat els o-corrj-
11 ptav. Aeyei yap r) ypafirj: lids 6 TTiffTdvcov kir
avr<p ov pr)
12
KaTato"xyv6r}o'Tai. Ov yap 'kanv 8tacrToXri 'lovSatov re Kal
"EXXrjvos, 6 yap avTos Kvpios Trdvrwv, irXovT<ov e/y rrdvTas TOVS
13 kiriKaXovfJikvovs avTov. Hay yap oy av evri/caXecrr/rai ro 6Vo/za
14 Kvptov aoodrjo'eTai. ITcoy ovv TriKaXo-<ovTai e/y ov OVK kirio-T^v-
o~av ; i} Trcoy 8k kirtcrTevo'coo'iv ov OVK rjKovo-av ',
vrcoy 8k aKovaovTat
15 x<apls Kr)pvo~o~ovTos ',

Trcoy 8k kKripvaa-ovcriv kav (j.r)
dirocrTaXaio-iv ;
Ka^coy yzypaTTTat: /2y apatot oi TroScs rS>v evayysXigofjtzvwv

16
etprivriv, evayyeXtgofitkisGov dyaOd. 'AXX' ov -rravrts VTrrjKovaav
24 IIPOS PftMAIOTS x XT
rov euayyeXiov, 'JETcramy yap Aeyet: Kvpt, ris knivrfvazv rfj

aKofj rjfjL&v "Apa ovv 77 Tn'cmy e aKofjs, 77 #e a/cor) 8ia prjua-
', 17
roy. !4AAa Aeyoo, 7/77 OUK rJKovo-av .E/y Trdcrav rr]V yfjv egfjXOev
;
18
d (f)66yyo$ avTMv, Kal e/y ra irepara TTJS otKOVfiei/rjs TO.

'A\\a Aeyco, /ZT) 'larparjX OVK eyvco Upcoroy Mcouo-^y ; 19
'Ey<a 7raparj\a>cra) ây

i: kirovK WVGL, knl z&vei aovvtrto
20
Trapopytw vftds. 'Hcratas Se Aeyet: EiipeOrjv kv roFy eûe /i?) ^77-
21
j ev<pavris ky^vofLTjv rofy e//6 /-IT) eTre/xarooa'ty Trpoy 5e roi/
Aeyei: "OXrjv rr]v rjêpav e^7rera(ra ray êipay /zot>
Aeyw oui/, /ir) aTrcocraro 6 0eoy TT)^ KXqpovofJiiav avrov ; Mr) i
'
yei/oiro. Jfai y^p eyco 'lo-parjXiTrjs ei/u, e/c

a-Trep/iaroy
0uA?7y BevLUfjitv, OVK aTraxraro 6 êoy roi> Aaoi/ atroO o
jff oiJ/c oiSare ev 'HXia ri Aeyei 77 ypacj)^ coy kvrvyyavti r<5 @e5
;
/cara TOI) 'lo-parjX: Kvpie, TOVS irpo(pr]Tas aov aTTZKreivav, ra ?>
crov /carecr/cai/rai', /cayco VTreXefyOrjv /ioi/oy /cat ^77-
rrjv -^v^v fj.ov. 'AXXa re Aeyet at3r<3 c
KareAivroi/ e/iai/rco iTTTaKLa-îXtovs dvSpas oirêy

r BdaX. Ovrcos ovv Kal kv rS> vvv Kaipw XelpfJia /car' 5
6
)(aptroy yeyoi/ei/v et 5e yapin, OUKSTI e^ epycoj/, evret 77
A
OVKZTI yivtrai. xapiy. Ti' our; evre^ret 'lo-payX, TOVTOO 7
eryxe^j e/cAoyj) eTreruêj/. O/ <5e Xonrol eiTaypwOr)-

77
5e
crav, KaOw$ yeyyoavrrai: "ES&Kev avToTs 6 @eoy Tn/ev/ua Kara- 8
6(f)6aXfi.ovs rov /XT) /3Ae?reii/ /cat cora roi) /ZT) aKOveiv, ecoy
cr77/zepoi> rjfJiepas. Kal Aavl8 Aeyei: revrjO'tJTQ) 77 rpaTreâ 9

avrSiv e/y TrayiSa Kal e/y Oripav Kal e/y o~Kav8a\ov Kal e/y avraTro-
8op.a. avrols, aKOTicrOrjTaxrav oi otpOaXftol avrS>v rov /ZT) pXerreii',

10
Kal rov vS>rov avrS>v Sea Trai/roy crw/ca/uôi/. ^leyco oi)j/, ytn) eVrai- n
o-a^ iVa irecrcoo-iv ; Mr] yevoiro. 'AXXa r<3 avrS>v TrapaTrrco/zart
7) crmrrjpLa rofy Wveo-iv, e/y ro TrapagrjXaxrat avTovs- El TO 12
7rapdirro)fj.a avrS)v TrXovros Ar6(r//a) /cat TO rjrrripa avrwv TrAoSroy

eBvfov, TTOO-O) p.dX\ov ro TrXrjpapa avrS>v.
'Tp.iv yap Aeyco ro?y Wvsariv. 'E(p' oo~ov eyco ei/zt k6vS>v avro- 13
crroAoy, rr)j/ SiaKovtav p.ov <5oâcro) ef vrcoy TraparjX(*)0~co rrjv o~dpKa 14
/cai a-cocrco rii/ay e^ avrStv. El yap 77 aTroôXr] avr&v KaraX- 15
xi xii IIPOS PflMAIOTZ 25
1 6 Xayr] KoafjLO), res r\ irp6o-\i]fj.-^rLs

d //?) goorj etc vtKpwv ;
El 8e 97
dirapxr] ayia, Kal

TO (pvpapa' Kal 17 piga dyia, Kal ol K\d8oi.
17 El 8e rtrey rS>v KXdSo&v eê/cXaVflr/o-ai/, <ri> 8e dypieXaios <nv

eveKevTpio-Or)s ev avrois KOL o~vvKoiv<iwb$ eyevov rf]s Tnor^roy r?/y
18 eXaias, p.r) KaraKav^S) rS>v K\d8a>v el 5e crii Kav^daai, ov ai>
19 TT)V piav (3a<rTdL$ d\\' rj piga
'EpeTs ovi> 'EKXda-drjffav
o-e.
20 KXdSoc 'LVCL
eycb 6VKVTpi<r6>. KaXws, TTJ aTncm'a iK\d<r6r]<Tav,
21 (ri> 8e rfj TTiaTCi eaT7//cay. Mr) btyrjXofypovti, dXXd <po(3ov, tl yap
6 &ebs rG>v Kara <f>v<riv KXdScov OVK eêiVaro, fj.rjrra)s ovSk (rov
V
22
06tcrrat. 15e ovv ^prja-TOTrjra KCU diroTOfJiiav &eov- CTTJ \i\v
rod? Treawray dirorofjiiav, kirl Se xprjvTorrjTa kav
<re
23 xprjorTOTrjTi' kirel, Kal <rv e/cKOTTTâ-T/. KaKtivoi Se, kav pf) e

vtoaiv rfj dma-Tia, ^KevrptordrjarovTaL- Svvarbs ydp kanv 6 @eoy
24 irdXiv evKi>Tpi<rai avrovs. El yap (ru e/c rfjs Kara tyvaiv egeKOTrrjs
dypizXatov Kal rrapa (pvcriv VKVTpicr6r)S eh KaXXieXaiov, TTOOTQ)
paXXov OVTOI ol Kara (fivariv evKevrpLO'6'tja'ovTai rfj ISta eXaia.

25 Ov ydp deXco u/xay ayvoeiv, dX<pol, TO /jLvo-Trj piov TOVTO, 'iva
p.rj rjre eavrois (j>p6vifj,oL,
on Trwpcoo-LS dirb pepovs TU> 'Io~par)X
26 yeyovev d^pis ov rb vrX^poo/ia ran/ k6vS>v elcreXdrj, Kal OVTO>$ Tray
'I<rjoar)A o-(odr]o~eTaL, KaQws yeypaiTTar. "Hei K %i<bv 6 pvopevos
'
27 d7rocrTp^fai do-@tas dirb Ja/ca>/8 3 KOI avrrj avroTs r/ Trap' ep.ov

28
8ia6riKir],orav a06Xoo//at ray d/xapriay avroov. Kara }JLkv TO
evayyeXiov e\0pol î'uyuay, Kara 8e Tty eK\oyr]v dyaTrrjTol Std
roi)y Trarepay a/zera/ieA^ra ydp ra
29 âpio~fjio:Ta Kal 77 KXfjais TOV
30 Qeov. "flcnrep ydp vfjiels Trore rjTreiOrjcraTe rS> <, vvv 8e
31 f]Xe^6r)T Trj TOVTmv aTreiOeia, oi/rcoy KaJ auTot wt' r)7TL6r)o~av ra5
32 ty/erepft) eXeei /a >cat ai5roi eXerjdmo-iv. $vveK\eia-ev ydp 6 0ebs
7
33 irdvTa e/y direiQeiav 'iva TOVS irdvTas eXerjo-y. /2 ftdOos TrXov-
TOV Kal
croî'ay /cat yi/coa-eooy row @eou, coy dvegepevvrjTa ra xpt'-
34 /wara avTov Kal dveî\viaffTOL at 6Sol avTOv. Tis ydp eyvco vovv
35 Kvpiov ^ r/y <r^/3oyXoy avTov eyevGTo ; ^ r/y TrpoeScoKev ai>TS>
;
36 :: dvTa7ro8o6r)o-Tai aurco "Ori e^ awroO KC 5i' auroiJ /cat ty

;
OVTOV ra irdvTa, aurco 17 <56a ety rouy a/ajj/ay rcoi/ atdovcov, d.\i-f\v.
llapaKaXa) ovv vfj.ds, d8X<f)ol, Std TO>V oiKTtppoiv TOV @eov ira-
i
ra o-co/xara t/ieoi/ Ovo~iav {Sxrav dyiav evdpeo-Tov r<3

26 npos pfiMAiorz xii
<S 3
ri]v XoytKTji/ Xarpeiai/ fycooi/, KCU fir) avvo-^fiaTiâOaL TO> 2
TOVTO), dXXa
(jLtrafJiopfyova-Qai Trj dvaKaiva>o~ci
TOV j/ooy e/y
ro SoKifj.dgeti' iy/ay TITO dfXrjfta fov TO dyaObv KOU evdpeo-TOV Kal
Aeyco yap Sia r^y xpiroy rfjy Sodetcrrjs JJ.OL

iravTt TW OVTI kv 3
i^ vTrepQpovew, aXXa (f>povzLv ts TO o~co^>pov'ii' } Kdo~T<p toy

6 @6oytp-tpivev fjLtTpov TTurrecoy. "/2o-7rep ya/o ei/ eVi creo/iari 4
TroXXa ra 5e irdvTO, peXr) ov Trjv avryv )(6t -rrpaîv,
/4eX?7 eô/j,v,
OVTO&S oi vroXXoi ei/ <r%*a ei/ Xpio-Tcp, TO 8e /carets aXX^Xw^ 5
/cara TV IV rv ota-ais 6
SidQopa, eire irpofyqTeiav Kara, rr\v dvaXoyiav Trjs Tr/orecoy,
efre SiaKovtav kv rfi St-aKovia, etre 6 SiSda-Kcov kv Trj StSao~Ka- 7
X/a, 6 irapcLKa\S)v kv Tfl TrapaKX-rjcrei, 6 [jLTaSi8ovs kv aTrXoTrjn, 8

6 Trpoi'crrayueroy ev ffirovSfj, 6 eXewv e^ l\apoTr)Ti. 'H aydirr] g
dvVTTOKpLTOS, fJ,lO~OVVT$ TO TTOVtJpOV, KoXX<*>fJ.VOL TO) dya6>, Trj 10
<piXa8eX(f)ia e/y aXXiyXofy 0iX6crropyo, r^ rt^ aXX^Xouy irporj-

, Trj o~7rovSf) pr) oKvrjpol, r5 TrvevpaTL ^"eoj/rey, r< Kaipm n
777 kXTfidi âipovTes, Trj OXfyti vTrofttvovTes, 777 12
7rpoo~KapTpovvTS,TaTs fjiveiais TO>V ayfav KOIVOWOVVTCS, 13

evtav SIMKOVTZS' cvXoyeiTe KCU pr) KaTapao~6f âipfiv 14 15
yuera âtpovTwv, KXakiv /êra KXcuovTW TO ai>To els dXXijXovs 16

pr) ra i!\|rrjXa QpovovvTts dXXa roty raTreii/oty arvva-
,
yiveo-Qc cppovifjiot Trap' eavTofc fj,rj8vl KO.KOV dvTi 17

-
IJ.T]
KaKov aTToSiSovTes, irpovoovp-zvot. /caXa ov \iovov evatirtov TOV

@eov dXXa Kat evcomov T>V dvOpwTrcov, i Svvarov TO e^ {tfj.S>v 18
fj.Ta TrdvTwv dvOpwTrcw elpr)VvovTS' p.r] eavTovs eicSiKOvvTes, 19
dyaTrrjTol, dXXa 8oT TOTTOV Trj opyfj, yeypavrrai yap: 'JB/zot
K8iKr)o~ts, eya> dvTa,Tro8G>, Xeyet Kvptos. 'Eav Treiva 6 eÔpos 20

ê ai/Tov kav Si-tya, TroTifc
avTov TOVTO yap iroimv
irvpbs o~a>pfvo-is k-rrl rr)v Ke<paXr)v avTov. Mrj VIK> 21
a?ro TOV KaKov, dXXa viKa kv r<3 dyaOS> TO KaKov. Hdorais i
egovcriais vTrepeôva-ais viroTda-areo-Oe, ov yap o~Ttv kôvaia, ft

f/
/j.rj
ana &cov, at 8c ovo~ai diro Qeov TTayp,vai GIO-LV. /2o-re o 2
dvTiTao~o~6[j.vos Trj kôvoria rrj TOV eov SiaTayfj dvdo-Ti]Kv, ot

5e aj/êo-r^Korey eauTo?y Kpipa XrjfityovTai. Oi yap apôz/rey OVK 3
xiv npos pnMAiors 27
elo~lv 06/3oy TO) dya6S> aXXa TO) KO.K&. <9eXety 8e /xr)

e/oyo),
(hofieicrOat TT)J/ tovo~iav ; To dyaObv TTOICL, KOI egeis eiraivov e

4 avrfjs, @eov yap SiaKovos eo-Tiv e/y TO dyaQov. 'Edv 8e TO KUKOV
eov yap Sid-
TroiT/y, 0o/?oC, ov yap ciKfj rr\v fjidâtpav (popi,
5 KOVOS (TTLV, K8iKOS TO) TO KaKov irpdcrarovTi. Alb tiTTOTdar&eaOe
6 ov [Jiovov 8ta T}JV opyriv, aAAa 8ia rty <rvvei8r)(ru/. Aia TOVTO yap
Kal (j)6pov$ reXeire, XeLrovpyol yap Qeov tl<nv, els avrb TOVTO
7 wpoo~KapTpovi>T$. 'AffoSoTe ovv Tratnv Tay oêiAay, TW TQV fyopov

TOV <f)6pov, TO) TO TeAoy TO TeAoy, TO) TQV ôffo? TOV 06/3oj/, TW
8 TTJV Tifirjv MrjSevl fj.r)8v oêtXeTe et pri TO aAATyAot/y
Tqv TL\t.r\v.
9 dyairav, yap dyaTrStv TOV tTtpov Nopov TrzirXrjpooKti'. Pey pair-

6
Tat ydp:_ Ov [toi)(vo-i$, ov 001/evo-eiy, ov /cAe^reiy, OVK kinQv^-f]-

o-eis, Kal Tfy frepa kvToXr}, kv TCO Xoyo) TOVTO) dvaKt<pa\aiovTai
ec
'Ayairrjo-fLS TOV TrXrjaiov o~ov coy lavTov.' 'H dydirr] T& TrXrjcricp
l
io
11 KaKov OVK tpyd^Tai, TrXrjpw/jia 8e VOJJLOV 17 dyaTrrj. Kal TOVTO,

iSovTfs TOV Kaipbv OTL &pa rj/Jids i]8r] e^ vrrvovs kyepQrjvai, vvv
12 yap eyyvTfpov fjp&v f) acoTijpia rj OT Trio~Tvo~ajjiv. 'jff vvg
TrpoeKotyev, 8e fjfjiepa tfyyiKev. 'ArrojSaXmfleOa ovv TO. epya TOV
77
13 VKOTOVS Kal ev8vo~a>[jLOa TO, oVXa TOV 0o)Toy coy kv fffifpa vo~)(r}-
Hova>s 7T6/)i7raT?7cro)//ei/j /ZTJ /cco/ioty Kal /xeâty, (JLTJ
/coiraiy /ca2
14 acreXyeiaiy, //?) cpidi.Kal ^Xm, dXX' kv&va-aa-Qz TOV Kvpiov 'lyo-ovv

Xpio-Tov. T^y aapKos Trpovoiav ftr) TroieTffOe kv TnOvfjt.Lats.
i Tbv 8e daOevovvTa Tfj TricrTft 7rpoo-Xafj.(3dvo-6e, fj.rj
e/y 8iaKpi-
t%
3 o-eiy 8iaXoyio~fj.a>v. Oy mo-Ttvei (frayeiv irdvTa, oy 8e do~0e-
fi\v
Xdâva eorOieTO). 'O ko-6ia>v TOV fj.rj to-OtovTa JUT) eôfêi/e/ro),

6 JJ.TJ
kaQitov TOV ko-QiovTa KpiveTto, 6 @edy yap avTov irpoo--
4 eAa/3eTO. ^j) T/y el o Kpivcov dXXoTpiov olKfTrjv ; TS> ISia Kvpim
(TTrjK^L 77 TT/TTTef VTO,Qri<TtTCtii <5e, SvvaTfi yap 6 eoy o~Trjo-ai
A
5 avTov. Oy yêi/ Kptvei fipepav Trap'fjfjitpav, oy cê Kpivti
rrda-av
6
r]fj.pav' e/cacTToy ei/ TO) i^/co voi TrXr]po(f)op6io~doi). 'O (f)povS>v Trjv
rjfiepav Kvpia> (f>povei,

Kal 6 o~6i(t>v Kvpiw tvO'iet, ev)(apio~T('i yap
TO)
/^T) eaOioov Kvpia> OVK ecr6iei )
@ecp' /ca2 o Kal ev)(apio*Tei T<5
7 eco. OvSels yap T^COI/ eai/Tco ^
/cai oi/<5eiy eavTU> diroOvâKeL'
8 eai/ Te yap gS>fiev,T<> Kvpim ^S>^v, kdv T diro6vrio~Ka>fjLv, Kvpia)

airo6vr]o~KOfjiV. 'Edv Te ovi/ g>}j.ev sdv Te odj/ diroOvrjaKwuev, TOV
28 IIPO2 PflMAIOTZ xiv xv
Kvpiov Els TOVTO yap Xpio-Tos direfravev Kal dveo-TT), i'va

ecrfjiev. 9
Kal vKp>v Kal {WVTODV Kvpievcrrj. %v Se TI Kpiveis TOV dSeXcj)6v TO
o~ov kv TOJ /j.r) eaOieiv rj

Kal o~v TI kôvQevels TOV dSeX<j)6v crov
; ;
HdvTes yap Trapao'Trjcrofjt.eda TO> firjuaTi TOV eov- yeypaiTTai IT
yap: ZG> eya>, Xeyei Kvpios, fj.r) kp-ol Ka/j-fyei irdv yovv, Kal
el
fôfjLoXoyijcr^Tai rrdcra yXcocrcra r<3 @e<3. "Apa e/caoroy r)fj,u>v Trepl 12
eavrov Xoyov diToSatcrei.

MrjKeTi ovv dXXrjXovs Kpiv(o/J.ev, aXXa TOVTO KpiveTe fj.dXXov, i?,
TO p.r)
TiQevai Trpoo-KOfjifJ-a
TO>
dSeXcpw rj crKavSaXov. OlSa Kal 14
TTeireicffiai kv Kvpup 'Irjcrov OTI ovSev KOLVOV SiavTov- el pr) TO>
TI KOIVOV elvai, eKeiva) KOIVOV. El yap Sid fipwiia 15
KaTa dya7rr)V irepiiraTeis. Mr) ra>

crov XvrreiTai, ovKeTi
aov eKeTvov drroXXveiv vnep ov Xpio~Tos d-rreOavev. Mr)

i \f>
PXacrtyrjfAeicrfloi) r]fj.a>v TO dyaOov.

Ov yap ko~TLv 17 fiacriXeia TOV 17
eov /3pa>o~fis Kal irocreis, d\\d SiKaiocrvvr) Kal eiprji-r)

Kal \apd
kv 7rvev/j.aTi dyi<p. 'O yap kv TOVTW SovXevcov XpicrTW evdpeo~Tos 18
ra) &eS> Kal SoKifjios TOIS dvOpu>rrois. "Apa ovv ra Trjs elprjvrjs 19
Sia>KO>fjiev Kal TO, Trjs olKoSofJ.fjs Trjs els

dXXrjXovs (pvXd^wftev. Mr) 20
eveKev /BpapaTos KaTaXveiv TO epyov TOV @eov. IldvTa /j.ev KaOapd,

dXXd KaKor TO) dvOpwira T Sid Trpoovco/i/zaroy ecrdiovTi. KaXbv 21
TO fjir) (fiayeiv Kpea firjSe iriveiv olvov fj.r)8e

kv a> b dSeX(f>6s crov
TrpocrKOTTTei o~KavSaXigeTai rj dorOevet Hv TTIQ-TIV eêis KaTa

rj ',
22
creauT<S e%e evcojriov TOV eov. MaKapios 6 'fj.r) Kpivatv eavTOv kv
(p SoKi/J.dgei'
6 Se SiaKptvopevos, kdv (pdyr) KaTaKeKpiTai, OTI OVK 23
e/c
TricrTetos, rrdv Se o OVK e/c iricrTeoos d/j,apTia eo~Tiv. 'OcfreiXoftev
i
Se rj/j.eis SvvaTol Ta do-6evr)p,aTa T>V dSvvaTcov ftao-Tdgeiv, Kal

ol
fj.r) eavToTs dpea-KOv eKao~TOS v^wv T< TrXrjcriov apecr/ceTW els TO 2
dyaObv irposoiKo8op.riv. Kal ydpXpicrTOS ov^ eavT<> rjpearev,dXXd 3
yeyparTTai: Oi 6veiSio~/j.ol TWV oveiSiôvTCov o~e kTretrecrav eTT
e/ O<ra yap Trpocreypd(pr) } els Tr)v r)fj.eT6pav SiSacrKaXiav eypdcprj, 4

i'va Sid Trjs
VTTOfjiovrjs Kal Trjs 7rapaKXrjo~(tiS TO>V ypa(f>wv Trjv eX-
TriSa e^cafjiev. *O Se ebs Trjs inropovrjs Kal Trjs TrapaKXrjo-ecas 5
Sa>rj vfjiiv TO avTO <f>pove1v

kv dXXrjXois KaTa 'Irjcrovv XpicfTov, iva 6
6/ji.o6vfjiaSbv kv evl <TTO\LCLTI Sodgr)Te TOV ebv Kal TraTepa TOV
Kvpiov rjfjiSiv 'Ir)o~ov XpiaTov.

XV IIPOS PfiMAIOTZ 29
7 Alb Trpoo-Xaftfidi/eo-Qe dXXrjXovs,

Ka6<o$ Kal Xpiarbs TrpocreXa-
8 /3ero tyzay, e/y 86av rov Qtov. Aeyco yap 'It]<rovv Xpurrbv
SiaKovov yeveo-Oai Trepiro/if/y vnep dXydeias 0ov, y TO /?e/?aw-
9 crai ray eTrayyeXtay rcoi/ rrareptov, TO, 8e tQvr) vrrep eXeoyy 8odcrai
rov Gebv, KaOcbs ytypanrar. Aia. TOVTO eo//oAoy?7cro/zcu <roi tv

10 Wvtaiv KOL T& ovofxari <rov tyaXat. Kal TrdXiv Xeyet: EiKfrpdvGrjTe,
ti Wvrj, //era roy AaoC avrov. Kal -rrdXiv Xeyei: AlveLre rov Kvpiov
12 trdvra TO, Wvr\, Kal kiraiveo-are avrbv Trdvres oi Xaoi. Kal TrdXiv
'Ha-aias Aeyet: "Ea-rat, 77 ptga rov 'lecraral, Kal 6 dviardfievos
13 ap)(iv tOvwv, tTr'auro) eOvrj eXirtovatv. O Se eoy r^y \7rt8o$
TTXr)pO(f)Opri(raL vfj.ds irdcrr) %apa Kal flpi/jvrj ec'? rbirepKrueveiv v(j.a$
rfj eXiriSi GV Svvdfjiei Trvcvparos ayiov.
14 ITeTretcr/zai 8k Kal auroy eyob irfpl vfji&v, d8eX<pol, on ptcrroi

ecrre ayarr^y Kt TreTrX^yoco/êi/oi irdcrrj's yi/cocrecoy, aXX^Xoyy 8vvd-
15 /êroi vovOerfTv roXfJUjporepov Se eypatya vplv, dSeXtyol, avro ywlpofy
coy k-rravaiJ.iiJi.vriaK(t)v vfj.ds, Sia rrjv -^dpiv rrjv o'oQt'iadv JJ.OL dnb
16 ToO @eou ro ytvear&aL ywe \tirovpybv Xpiarov 'Irjo-ov e/y ra
et'y
60i/?7, kpovpyovvra ro evayytXiov rov @eot/, iVa yzvrjrai fj Trpoa-

17 ijkopa ri/ z&vStv f]yiao-fj,vri kv Trvev/JLari ayim. "E^m ovv rrjv
18 Kav^rj<nv kv Xpicrrfp 'Ir)o~ov ra rrpbs rov &zov ov yap roX//7jcrco
TL clrrelv &v ov Kareipydo~aro Xpicrroy 81 kfjiov e/s viraKoyv e6va>v
19 Xoya> K? fpy<p } sv 8vvdp.(:i avrov cr^/zetW /cat reparco^, eV 8vvdfj.i
7rvev/j.aros dyiov, cocrre TreTrXqpwo-Qai drrb 'Itpovo-aXrj/J. ^XP L TOV
20 'iXXvpiKov Kal KVKXo) rb evayyeXiovrovXpio-rov. O#rcoy 5e fyiXon-
/j.ovp.aL evayyeXtgea-dai orrov OVK avo^do-Or) Xpicrrbs, 'iva /J.r) CTT'
21
dXXorptto defJLeXim OLKo8ofj.(o dXXa, KaOas yiyparrrar. Oly OVK
}
dvqyyeXr] ntpl avrov o^lrovrai, ot OVK aKr]K6ao~iv crvvrio~ovo~iv,

22 ALO Kal evzKOTrrjv TroXXa/cty rov eXdriv Trpbs vfj.d$ aVo TroXXcor
.33 ercoj/. Nvvl 8e, /zjy/cert rorrov zywv kv rofy /cXi/zacrii/ rourcuy, eT
24 a^ e
e^co rov tXOtTv rrpbs v^ds, coo-ay oS^ iropevofjiaL ety
l
d(p'vfj.)v
25 np07rfj,<p6f}vaL Kt kav vp.S)v irpwrov dnb //epouy kvrr\r)o~6S). Nvv
26 cê
Tropeuo/zai e/y 'lepoi/craX?//* SiaKovrjcrai ro?y dyioLS, evSoKrjo-av
yap MaKeSoves Kal 'A-âta Koiva>i/tav rtva Tronja-aaOai e/y royy
27 Trrcoôi/y rcor ei^
'Iepoio-aX?)/Li ay/cor. 'Oc/>etXerat yap avruv
30 .
npoz pnMAiors xv xv
3
/
yap rofy TrvzvftaTiKOis avT&v kKoiva>vr)o~av roc, kQvt], o
Kal kv Tols o-apKiKois XtLTovpyfjo-ai avTois. TOVTO ofiv dpa kin- 28
reXecray Kal o-fypayia-dfJLevos avTois TOV Kapirbv TOVTOV, ewreXei/-
o~ofJ.ai SivfJias c/y Ijiraviav yiva>o~K<0 yap OTL irpbs ityiay kv 29
cvXoyias Xptarrov eXei;cro/ta. HapaKaXfa 8e iffids, 30
l, 8ia TOV Kvpiovr\n,S>v 'Irjcrov Xpt&Tov KOI 8ia r^y dydtrr]^
o-vvaywvicra&Bai poi kv raty irpovtvxa'is'bp.&v vrpoy

TOV @ebv,'tva pvo-6$> diro T$>V aTrziQovvTwv kv rfj 'lovSaia KOI 77 31
S<apo(f)0pia fjiov 17 kv 'ItpovoraXrjft irpocrSeKTos ykvr\ra.L ToTs dyiois,

iva kv X a P$ ^& Trpoy ây 5ta êAâroy XpicrTov 'Ir)<rov Kal 32
i)p.S>v.
e
O 8e @eoy rr/y eiptfvtjs rfroo
vfuv $oi(3rjv TTJV dSeXtyrjv f)fj.a>v, ovaav SiaKovov

KK\r)<rias rfjs kv Eev)(paTs. "Iva irpoo-Scgrjo-Oe avrr/v kv Kvpico 2
rcoi/ a> dv
dyicov Kal TrapaarrfJTe avrfj kv
vjj.Sv \pfir) irpdy-
, Kal Kal kfiov Kal dXXcav irapaa-TaTLS eyei/ero.
yap atirrj
'AaTrdcrde Hpia'Kav Kal 'AKvXav TOVS crvvepyovs JJLOV kvXpi<TTS> 3
'Irjcrov Kal rrjv Kar OIKOV ai>T$>v KKXrj(riavotTivs vnep r^y 4 5
/j,ov
TOV tavT&v TpafflXov VTreOrjKav, oFy OVK eya> /xoi/oy
dXXd Kal irdaai at kKKXtjo-iaL TCOV kQvStv. 'Ao-rrdo-Oe
'EiraiveTov TOV dya-TrrjTOv pov, 6'y ko'Tiv dirapyr] r^y!4o-iiay kv Xpi-
<TT&. 'Ao-irdo-Oe Mapiafji, TJTIS TroXXa kKoiriaa-tv kv vfuv. 'Ao-Trdo-dt C>
7
'Av8povLKov Kal 'lovviav roi)y avvyeveis pov Kal o-vvai^fjiaXmTovs

, OLTLves flo-tv kirto-rffjioi kv TOIS diroaToXois TOIS irpb kpov kv
O) 'Irjo-ov. 'Ao-Trdo~& 'A/jnrXiaTov TOV dyairrjTov kv Kvptco. 8

Ovpfiavbv TOV avvepybv rj^wv kv Kvpicp Kal ^Ta^vv TOV 9
dyairr]T6v[jLov.'Ao~7rdo~6A7rXXfjvTbv86Ki[jiovvXpio~T<d. 'AaTrdaOe 10
rouy K TCQV Apio~To(36Xov. 'Ao-irdo'Oe'HpwSiGova TOV o~vvyvfj JJ.QV. n
'Ao~7rdo-6e e/c T>V NapKto~o~ov TOVS oVray kv Kvpio*. 'Ao~7rdo~6e
TOVS 12
TpvQaivav Kal Tpv<pS>o~av ray K07rt(ao~as kv Kvpiui. 'Aarrda-de 13
'Pov<pov TOV e/cXe/crov kv Kvpia> Kal T^V /J.r]Tepa avTOV Kal kp.ov.
'AvvvKpiTov $XyovTa 'Epfjifjv UaTpofSdv 'Epfidv Kal

'Ao-irdo-de 14
'
TOVS o-vv avToTs dSeXQovs. 'Ao-7rdo-6e <&iX6Xoyov Kal lovviav , 15
Nrjpeav Kal TrjvdSeXtprjvavTOv, Kal OXvfj,7r(8a,Kal TOVS o~vv avTois

wdvTas dytovs. 'A<r7rdo~@e dXXrjXovs kv fiiXtf/LiaTi ayiu>. 16
XVI IIPO2 PfiMAIOTS 31
IlapaKaXfo 8e fytay, dSzXtyol, a<r0aA<3y o-KOTrare roi/y ray

Taffias KOL ra o-KavSaXa Trapa r^\v StSa^rji/ T)V vpîs e/wa^cre
18 Myoi/ras 77 iroiovvTas, KOU e/c/cAtVare air avrfov ol yap TOLOVTOL
Kvpim XpHTTto rj/jiS)v of) 8ov\zv<rov<riv a\\a rfj kavrfdv KoiXla, Kal
19 8ia rfjs xpr)(TTo\oyias eâTrarcoa'i ray KapSias

T$>V aKaKtov. 'H yap
v[t.>v es irdvras dîKcw âipa> ovv efiv/iTv, Kal
20 vfias <ro0oi)y uvai e/y TO dyaOov, a/ce/>a/byy 8e e/y ro KOLKOV. 'O S
&fbs rfjs etpijvr]$ ffwrpfysi rov craravav tijrb roi)y iroSas ft/icav e
21 'AcrirdfeTai vjuas Ti/ioêoy 6 (rvvepyos [JLOV, Kal AOVKIOS

'Idcra>v Kal Scocrinarpos ot (rvvyeveTs fiov, Kal at eKKXrjcriai irdcrai
22 TOV XpHTTOv. 'A(rirdofj.ai ây eya> Te/moy 6 ypdtyas rv^v in<rTo-
23 Xrjv ev Kvpito. 'Aarrd^Tai fymy Paiby d êj/oy JJLOV Kal oXai at e/c-
KXr)<riai. ""Affirdferai vjjids "Epaaros 6 oLKovofio^ rfjs

Kal Kovapros 6 a<SeA06y.
'JET
X^P IS T v Kvptov rHJL&v fJ.Ta
COMMENTARY
1 K\Y]Tos. Equivalent to a perfect participle passive
. as sucli this ;
form gained a wide popularity since post-classical times through the

influence of Latin, -tus. See Jannaris, Hist. Gr. Gr. 1052.
d<f>wpi(TfJiVos. Assigned to. The. notion is that of a slave or official
in a large establishment who was assigned to a special work. Of.
Tac. Germ. 25 servis non in nostrum morem, descriptis per familiam
minisleriis, utuntur.
In G there is a lacuna from d^wpto-ynevos down to Trio-rews of v. 5,
Avhich perhaps points to the existence at one time of variations in the
prograph.
4. opKrdeVros inoC Qeou. Jesus was to be the son of God 757 oyjtCT/AeVj;
povXy TOV Ocov (Acts 2-23).

K<XT& -nreGfJia ayiwowiris. It should have been KOL irvevpari dyio>. Cf.
Acts 10-38 avrov 6 0eos Trveu/xart dyia> /cat Swa/xei. But the
expicrei/
phrasing was modified so as to effect a Trap/crouo-is with Kara o-dpKa. The

Peshitto /cat irve.vp.an dytwcrwr/s.
e$ aKaordCTews = /ACTO, ryv dvacrTao-ti/. Cf. Thuc.1-120 ex ftev flprjvvjs
, ev 8e Tra/jatrôv CK 7ro\e/x,ov iraXw ^Vfji^vai, Soph. Ant. 1092

CK fji\awr)s d/x,^>i^3aA,\o/xat rpiâ, etc. So Theodoret.
dvacTTao-ews vettpiav. Construe with vlov, Cf. Col. 1-1 8 TrpwroroKos e/<
eKp&v, as we must also read in Apoc.1-5. The doctrine expressed

is that Jesus assumed his divine sonship after he severed in the grave
all connection with the flesh. It is probably affirmed both against
those -who with Cerinthus and the Ebionites (see Evang. Ebion. in
Epiph. Haer. 10-13 dvÂ^cv d?ro TOV vSaros, ^cov^/ tye.vf.ro CK TOV
o>s
ovpavov 'Eyw o-rjêpov yeyeVv^/cd ere) held that the change was effected
at the time of the baptism, and against those who taught that Jesus
was the son of God ever since his conception (cf. Mt 1-20 TO yap eV
avT~[j yevvrjOtv K irveu/xaros eorrtv dycov).
Really IK TW veKputv, from amony the dead. Cf. Eph.5-14

C
34 COMMENTARY I
avdcrra IK TWV veKp&v. lThes.1-10 fyyeipev e/c TWV vtKp&v. But the
wording was contracted by frequent use.
5. e'\d(3o(xeo=eXa/?o!/. So Gal. 1-8 e^yyeXto-d/xetfa. 2 Pet. 1-1 -r)fuv(=
e/xoi)
etc. In post-classical times the employment of the plural in the
firstperson instead of the singular spread extensively, so that it occurs
even in demotic private letters. Cf. Oxyr. Pap. 1479 <J>iXo/Aovcno elp-r)-
Kapev. 1481 fifuv. 1491 ^/AWI'. For the plural, though a singular pre-
cedes, and vice versa, cf. Lk 23-14 and 15 evpovfip.a<s. Jn 3-11 XaXot)-
fjieveiTrov. lCor.9-3 and 4 eju/r) e^(o/x,ci/.

Gal. 1-9 irpoGiprjKa.fiev Xeyto.
Oxyr. Pap.1479 eKO/uo-d/w/i/ elprJKaiJ.ev. 1481 iieptjjofiaLfifuv. 1491

diw. Probably also Eph.3-13 rats OXiij/ecriv p.ov virep ^ju,u>j> (Mss
KCH diro<rroXY)i> = aTTOfrToXiK^j/ ^dpiv, A ev 8ia Svoti/. So Saint

Chrysostom.
els fiiraKorjj/ mcrrews. A political expression, i. e. ware dyayeti/ Travra
TO, e^j/i; cts vTraKorjv Ti7 Trto-ret. All the races of the earth were to be
brought under submission to, and acknowledgement of, the faith.
uirep TOU oi'ojjiaTos aurou. Connect with aTroa-ToXrjv, i. e. aTrocrToX^v ets

Soaj/ TOV ovo/xaros avrov. Cf. Eph.1-5 irpoopt,cra<s 7jp.a.<s eis eTratvov 80^175
tTos avrov.
7. TOIS outrif er dydirirj 0eou. Cf. 16-11 roi>9 ovras ev Kvpi<a. Lk 23-12 ev
Q ovres. -Tn 15-9 /xetVarc ej^

TIJ ayaTr^ TIJ e/ji.^.
1
Un 4-166 jaeVwv cv
Ti^ aydirrf. 5-20 earner Iv TW viai. 2 Cor.l 3-5 eo"Te ev TTJ TTWTTCI. And ovcriv
i/
ayaarr]
= (Atvovarw er dyaTr^. So Jn 14-16 17
followed by ju,evet and
again by co-rat. 1 Jn 2-5 ej/ aww c(r/A6j/ followed by ev aww ju.eVeti'. 2 Jn 2
T^V p.evovcrav ev ^fuv followed by //,e0' i^/xoij/ corat. In Jn 1 5-1 1 the reading
varies between $ and JUEU/^. In Mt 1 7-4 and 1 7 etj/at and co-opai are
equivalent to /êtvat and /xevoi. Lastly, pzvova-w ev ayaTry = efj,fji.evov(n.v
ayaTrfi,
as /j-eveiv ev rfj TTLarreL = (.(jLêvew rf} iricrTei. Therefore in this
passage ovcriv ev ayd-jry = eêvova-tv aydTrrj. The original reading how-

ever probably was ev rfj dyaTny.
2
All other Mss read TO?S ova-tv ev 'PCO/AT? dyaTr^rors 6eov, as they also
read /cat u/x.ti/ rots eV 'Pw/u?/ in v.15. But G is more likely to be right
1 Jn 15-10 nfveire ev rrj dyairri pov and (nkvu avrov ev rfi ayairy are different.
2
D, 82, and e omit a-yairrjToTs Oeov.
i COMMENTARY 35
(in the form Tracrtv rots ev vfuv ovcrw iv a-yawy 6eov, cf. V. 5 and 1 2-3 Aeyw
Tfavrl TW OVTL Iv v/Mv), for why should its scribe have suppressed the
c
reference to Rome when at the top of every page he added Tr/aos

P<o-
/Wous? A parallel suspicious addition of locality is that in Eph.1-1.

Sanday and Headlam remark that there seems to be some ground '
for the inference that there were in circulation in ancient times a few
copies from which all local references had been removed.' But,
on the
contrary, a priori one would infer that the propensity was to tack on
but not to remove local references, for details as to addressees, places of
issue, names of authors,and so forth, if added, would strengthen the
semblance of authenticity and so points, so far as I am aware, our
;
available evidence. Thus, all our pseudepigraphic epistles those of

Barnabas, Clemens, Justin, Ignatius, Polycarp invariably record
addressees ;
and in some Mss of 1 Peter we find a place of issue inter-
polated into the subscription. On the other hand, what motive could
have led forgers to suppress local or personal details ?
8. Bio, 'iTjaou XpioroG. To render thanks to God is to offer a sacrifice
'
of praise ;
and therefore he adds through Jesus Christ, as through the
great High Priest.' Origen, quoted by Gifforcl.

on- T) irurris ufxwy naTo.yyl\\GTai. What the author meant to say is
8ta TT]v TTICTTIV vfJiSiv r) /caTayyeAAeTCU.
Cf Philem.5.
cuâptorai TW Oew pov
U.KOVWV crov rrjv TTL<TTW yv e'xs- Similar contracted phrases in v. 18.
.11-16.14-22.16-19.
9. fxdpTus ydp pn l<mv. So several important authorities in accor-
dance with paprvpia TL Tin. Cf. Acts 22-15 e<ry //.ctprus avrQ also Acts ;
5-32 Iv avT<j> (=avT<ji, see note on v. 19) /m/sTupes, as given in B. Other

Mss give /JLOV
instead of /AOI,
and the same fluctuation recurs in Phil.
1-8. Acts 1-8. Ignat.Philad.7-2.

w Xarpeuco Iv TU> Tn/eu'iiaTi JAOU. Cf. Phil. 3-3, quoted by Lightfoot, TTVCTJ-
/mri OeS> (so to read with D and other authorities) Aarpewvres, which
shows that h TO)
irveuâri pov
=
rta Trve.vfJia.Ti /x,ov. See note on v. 19.
Xarpeuw. This word brought to mind the heathen and Jewish cere-
monies with their carnal sacrifices to which Christians, in this respect
agreeing with Greek philosophers and Essenes, felt a strong abhorrence,
repeatedly quoting Isaiah 1-11 oreap apv>v KOL alp.a ravptav /cat rpdyw
ov /3ov'Ao/Aai (cf. also Evang. Ebion. in Epiph.10-16 Â0ov KaraACo-at ras
02
36 COMMENTARY i
Qvcrtas, Kal eav /AT/ 7ravcn/er0e TOV Ovetv, ov TravcrcTat a<' V/AWV T) opyr)) and
contending that Moses himself repudiated them. Cf. Clem. Hom.3-45
TO Se Ovtrifav aiiTov /AT/ opeÔrjvai <f>aiverai CK TOV TOVS
a/AO, TO yev(raarOai avaipeOrjvai' 6 8e CTTI 6vo~ei u>(av
avra tir) OeXwv, 6vo~ia<s ws CTTI^V/AWV ov Trpocreracrcrej/. Therefore TO>
fj.an /AOV added in order worship here meant

to distinguish that the
was not what the heathen or the Jews understood by AaTpe/a, but
a TTvevuaTiKri or AoyiKT/ XaTpeta. Cf. 12-1 TT)I/ Aoyt*cr)v XaTpeiav V/AWJ/, where
see note.
^v TW zuayyeXiu TOO ocou aoTOu. I. e.
cwayyeAiô/Aevos TOV vlov auTov.
Cf. Acts 5-42. 8-35. Gal.1-16.
irws. The same as ws, on. In my Notes on the Gospels according to
St Mark and St Matthew, p. 19 I gave an instance of this use of TTW?
from Mk 10-23 and added '
In MGk TTWS is really the
only declarative
particle used colloquially, and Dr Jannaris (Hist. Gr. Gr. App.VI, 1 3)
gives instances of its use from a period as early as the first and second
centuries.' To the numerous instances quoted by Jannaris add Just.
28 le TOVS Aoyovs 01 dyye'AAovcrt Trois axpOrj avrta. 28 2 C <x7ro8eiKvvovTOS
O^TOS Kal ayyeAos Kal 6e6s.

V/AIV TTcis 6 O.VTOS The reading TTWS is sup-
ported by the Latin version g and Origen. All other Mss read ws,
which if a learned correction as is probable lends point to what
I further added in my note on Mk 10-23, namely 'It is likely that
the declarative use ofTTOJS was originally much more
in the Gospels 1
extended than would now appear, and that when their language was
gradually revised towards classicism, TTWS was often changed into on.'
10. irdcTOTe. Connect with Seo/Aevos. Cf. Phil. 1-4. Col. 1-3. 4-12.
2Thes.l-ll.
Seojicvos ei TTWS. To the instances quoted by previous commentators

in illustration of this combination add Pseudo-Tgnat. Smyrn.4-1
V)(cr6ai vTrep avToiv eav TTOJS MfTavorjo~<a(nv '. XII Patr. Jos.4-8
6ow Trpocrev^v et TTOJ?
(so probably read for oVws) pvo-erai /xe. Simi-
to
larly Acts 8-22 Seij&rjn el apa afaOrjo-eTai crot. Pseud o-Ign at. Philad.3
eav apa aKovcrwo-iv. XII Patr. Jos.3-10 e'Aeyov Trpos avrrji/
TTOV el apa eTrtcrTpei/'ei.
6-6 e(j>vXaa avro et<s
e'Aeyôi' crow et.
apa [AeTavor)o~i<;.
1
And other Hellenistic writings.
COMMENTARY 37
el! TTOJS. A valiant

euo8o6if]<TOfjiai. Wordsworth In Greece and Asia at this day tlie
'
parting wish to travellers is KaAov KarcwdStov.' Correct, save that the

exact form is KaAo /cara/SoSto. Its equivalent in Apostolic times is
given in lThes.3-1 1 o $eos Karev&vvai TVJV uBov rfp-wv.
ev TW 0eXT)|A(XTi, TOU 9eou l\Qe.lv. So 15-29 eV TrX.r)po<f>opia euAoy/as
X/3io-ToB eAevo-o/Aai. The more usual expression is Sia TOU êA^/xaros.

But both forms mean the same, for Loth represent o-w TU> OeXân. See
notes on 2-12. 2-27. 15-29. For Siu = o-w see Milligan, The New
Testament Documents, p. 50.
1 1 . The preposition possesses no special force as is generally
emiroOw.
assumed, but was added by analogy with f-n-tdv^ta (a derivative, I may

add, from eVt 0u/x,oJ, i.e. ep^w lirl 6v(Aiu, as CTTIVOOJ, evvooi, cTrtTeAoi are
derivatives from eTrt vow, ev vw, CTTI
reAos). Cf. Marc. Aur.10-1 ovSev
ov8e cTnOvfAovo-a. So o-vv/j-aprvpS) (2-15), eTr/yi/tocris (3-20),
(8-37), e/x/xaêtv (Soph. Ant. 175) by analogy with o-WT/yopw,

iiTrepe^w or VTreppdXXd), lvvor](r<u.
keuixaTiKov. Not a monetary gift, such as St Paul took to

the saints at Jerusalem.
12. TOUTO Se come.An explanatory phrase; but the expression
1
required a corrective
is one, such as 877X0.87) in MGk, c'est-a-dire in
French, 1 mean in English. Therefore the proper reading is TOUT rru/, as
it stands in A and in Origen and is further supported by Latin versions.
A.V. correctly that is.
orui/irapaK\t}0TJcai ev ity.lv.
A conflate expression of two ideas which
the author had in his
mind, namely, TO dôTCjoovs <rvvTrapa.KXr]6i]va.i
eis
(cf. Mt 13-30 (rvvav^dvetrOai d/x^dre/oa) arid eis TO ira.pa.K.\.t]6^vai ev vfuv.
810, T^S
dXXi^Xois T^S morews. All other Mss give Sio, TT^S ev dXXr/Xots
G probably indicates the original reading, i.e. Sia rrj<s TTLCTT^WS
lv dAAT/Aots. Cf. 4-11 Sia. rrjs StKaioa-vvrjs rfjs TricrTfws rfjs ev TV} aKpo-
Acts 26-18 TTt'o-Tet
Tr) ets eîte. Gal. 2-20 ev Trt'crTei
TT^ TOU vlov.
The words having perhaps in the first instance been
rrjs ev dAAÂots,
missed by the transcriber, were afterwards added in the margin;,
whence they M ere restored in a different form in different Mss.
'
Eutbymius Otpanevfi TUV
38 COMMENTARY i
13. OUK oiofiai. This reading is supported by DE and Ambrosiaster,

and best suits the apologetic tone of vv.14 to 16, which read as though
the writer protested that, if a previous promise made to visit the
addressees had been unduly delayed, 1 the reason was not that he felt
any misgivings regarding his gospel. OUK oto/xat -u//,as dyi/oetv occurs
also in 2ClemR.14-2. Horn. 13-5. The other Greek Mss ov 0e'Aw.
All other Mss cr^G. But the present form where we should have
e'xo).
expected to find the aorist re-appears in v. 28. 8-23. 15-4. Also in

Acts 25-16 irplv ?) 6 Kar^yopos Kara TrpocrwTroj/ e'ôi (an aorist in sense
in accordance with the following Aa/3oi) TOWS Karvjyopovs TOTTOV re aVo-
Apyias Aa/3oi. Jn 14-21 6 eôv ras evToAas /AOV /cat TrjpS>v avras, where
e.%wv must stand for o-^wv, Xaftiav, Sea/x,ei/os, for otherwise there would
be a tautology with rrjpS>v. This usage was not unknown even
in
classical times. Cf. Arist. Nub. 14 25 oo-as Se TOV
TrAiyyas elxo^v irplv
vofjiov TeOrjvai d<^te/xci/, where Cobet required eAa/3o/x,ev. The present

and imperfect forms were often tampered with by classical purists.
For instance, in Un 2-28 the original reading in the Sinaiticus, sup-
ported by most Mss, is eô)/x,cv; but a later hand changed it into
(rx&fn-tv, which figures also in B.
2
The tense fluctuates in Mt 16-8 (9(Te
cAa/Jere). 19-16. Jn 8-6. Acts 25-26. 2Cor.l-15. 2-3. Phil. 2-27. Eph.
1-7. lThes.1-9 (in the last two passages read et'xo/x.ei'j
and so also in
Gal.2-4). Apoc.6-9.
iv ujuv. Most authorities /cat lv i>/ui/.
15. o eir' Probably a clerical error for TO ITT e/x,e. So 4-15 TTOV
e/ie.
in FG instead of OTTOV. See note on 4-15. So far as it depends upon

me. The more usual form is TO e?r'
e'/wn ; but the one with the accusa-
tive was also employed. See Person on Eur. Orest.1338 and Blaydes
on Soph. Ant.889. The sentence should proceed irpodvpos elfu, but
1
The idea of a delay in visiting in spite of a wish to visit the addressees on
the way to Spain was suggested by 2 Cor. 1-15 %0ov\6p)v nporepov vpos v/j.as e\0civ
rial Si' vfuav SiekOftv els MaKeSoviav, aal tra\tv and 'MaatSovias t\9tiv irpus 6/*as Kal
v<p' vpSiv rty 'lovdaiav. fovro o\iv PovKopevos, f*i) TI rrj e\a<ppia
irpoTteft.<pOrivai els
t\prjaanr]v But, though such was my ivish, did I obtain the necessary leisure?
2
Cf. also HermP. 8 Sim. 6 17 p.era.voia ruv &fiajjrw\Sif fwî/ ex<, where 4'xet is
a correction ofelxw, as given by Oxyr. Pap. 1699, the correction made because
it was not understood that elx*v
= ea^tv. In Mt 27-65 e'xere = crxTe, \&f}ere.
Acta Petr. et Andr. 3 iva iropevOla tv ry iro\fi Kal irapex<u bpuv aprovs.
i COMMENTARY 39
these words were so changed as to form a predicate to TO eV e/. The

reading TO KO.T e/x,e,
which that of all other Mss, is inappropriate
is ;
it means as regards my a/airs or health. Such is its sense in all the

passages quoted by Lightfoot, namely, Eph.4-21. Col. 4-7. Phil.1-12.
TobitlO-8. Esdr.1-22.
e<f>' ujuf.
A misreading no doubt of cV V/MV, which is the reading of
D. Seev.12. Eph.3-8 CVTOIS e'6Wii/ evayyeXio-ao-tfeu. NABCP omit the
proposition.
After vfuv all other Mss add TOIS ev 'PW/XT/ in accordance with v. 7.
This points to the times when educated

16. ou yeip eiraio-x" |/0 fAat -
men had adopted Christianity and boldly defended its truths without
being intimidated by sneers of the kind described in Acts 17-32 and
26-24 and also in Clem. Horn. 4-9 (t'oyx-ev yap TroXXovs TOJI/ CTTI <tXo-
(roffjLo. //,eyaXo<poi'oWT<i)i/ KevooowTas, owrep, eai/ fjirj eupwo-ti/ 6Y o <f)t\o-
(ro<f)ov(riv, eirl TO ^Xevaêiv TpeVoj/Tat). In the same spirit the author

of Philosophoumena 1-4 declares that 6Va -f) dXêiavTro T^S TOV TraTpos
(= SiSaêio-a ;
see note on 15-5) avOpwTrois 8177-
iypuo-tro/xei/.
Cf. also Jam. 1-5. lPet.4-16. 1
No doubt at the outset it was generally thought in the Greek world
derogatory to the standing of philosophers and enlightened men that

they should profess Christian doctrines. Hence the retort OVK ITTO.I-
and dveTrato-^wTws. Meyer aptly refers to 1 Cor. 1-1 8.
- A
clerical oversight for ITTI TO
evayyeXiov
= ml TW
euayyeXtw. Cf. 6-21 e^>' 1-29 eTraicr^w^croi'Tai
ots vvv eTrawr^weo-âi. Is.
eTrt TOIS K^TTOIS. For the accusatiye instead of the dative see note above
on CTT'
efjie.
Cf. also Mt 14-14. Mk 6-34, where the reading varies
between o-TrXaxviô/xat eir" avTovs and eV avTois. All other Mss give
eTraitr^wo/xat TO evayyeXiov, which is the more usual expression but ;
the addition of the preposition is equally possible, nor is it a Latinism

as some commentators think. Duplications of prepositions are common
enough.
All other Mss add ets o-omjpiav after eo-TtV. It is not likely that the
words were leftout purposely or by oversight by the copyist of G;
they must have been absent from his prototype in the same way as
Also Mk 8-38. Lk 9-2G.

40 COMMENTARY
in this verse and as 'POJ/AT/ and rots ev 'Pwju$ in vv. 7 and 15.
The addition is probably owing to a reader who wished to explain
this passage by lCor.1-18, where he misunderstood the exact meaning
of (rooo//,i/ois.
After 'lovSaLta re all Mss add 7rp>Tov save that G is supported by 13.
This addition is due to 2-9, as it is likewise due in 2-10. In 2-9 TTDUTOV
accords with reason, inasmuch as the Jew who was taught out of the
Law was more blame than an ignorant heathen if he disobeyed
to
the will of God (cf. XII Patr.Ben. 1 0-8 Kptvel Kvpios lv TrpwTots TOV 'lo-payX
irtpl 1-775 dSt/a'as dvrw. See also note on 3-9) but reversely, were there
;
a merit in obeying it, it was rather on the side of the heathen, and
therefore it could not be rationally enunciated that the Jew would
be first rewarded. The word was absent in Marcion's text. This is
a clear case of superiority in the text of G.
17. SiKaioowrj. The reverse of the following o/oyr;

and therefore =
Si/catWis, acquittal (represented as clemency ;
see note on 3-5), in which
sense it is occasionally employed. Cf. 3-21. iChron. 18-14 TTOLWV KO'L/JM
KOL SiKaioo-vvrjv = condemnation and acquittal.
SiKCuoowY] 0ou as eAeos Oeov.
IK. morews els irianr. No sense. Read IK Tn'oreojs ets 'I-rjo-ovv Xpicrrov. It
is this reading that the imitator of 3-22 found, for he says Si/caioo-wi? Oeov
7r<ave/3a)Tai (= diroKaXvTTTeTai) 8ia Triarews 'lycrov XpicrTov ets Travras

TOIIS 7rwrTiJoj/Ta5. Cf. also 3-26 SIKCUOWTCI TOV e/c TTICTTCWS 'Iô-ou. Phil. 3-9
SiKcuocrvvrjv TT)I/ Sta TUOTCCOS Xpiarov. Acts 10-43 aîecrtj/ d/iaprtoii/ \af3ew
SLO. TOV ovo/Aaros avrov TTOVTO. TOV Tno-TevovTa cts O.VTOV, etc. No doubt the
compendium INXN was misread under the influence of TrurTews.
18. d7roKaXuiTTT<H
yap opYT- Briefly expressed for dTroKaAmrTeTat yap
ev ai>T<5 (=T<3
tvayycXiu)) OTL opyrj eWat. See
note on v. 8.
yap. Asseverative, as so often not only in Hellenistic but also in
classical writers. Cf. Aesch. Eum.750. Hom.2-2 (so the Sinaiticus and
Ephraem). 4-2. 15-29. Jn 9-30, etc. The same is the meaning of <m-
in Mk 14-21; but it was not observed, and so the particle disappeared
from several Mss.
iracrai'. Whether committed
by Greeks or Jews.
d8iKiai/-d8iKia. An incredibly unskilful combination. Probably the
first word was originally dvo/xtW. Cf. Enoch 9-1 -rrao-av do-e/3etai> KO.L
I COMMENTARY 41
uvop.ia.v. The alteration may have been made by a Jew-hater who

understood dvo/x/av as a breach of the Jewish Law (see note on 4-7) and
was offended at such a breach being regarded a sin. The text also in
11-27. Mt 23-28. Hebr.1-9. 8-12. lClemR.35-5. Deut.9-5. Zeph.1-9.
Ez.33-9. Am. 4-4, etc., fluctuates between di/o/xta and uSi/aa or uo-e/8eta
or Trovrjpta. See note on 6-19.
TTJC dXÔeiac means, as the preceding verses show, the gospel, a sense
which it often has in Christian literature. But in what follows it is
taken as meaning what the Jews called the truth, namely, that God
is the only true God. Probably therefore Marcion's copy was correct
in omitting v.l 9 down to the end of this chapter (excepting v. 32). The
sudden onslaught upon the heathen seems uncalled for, and in its place
J suspect that some allusion existed to the carping and hypercritical
spirit of the Jews. Without such an allusion preceding, 2-1 (where see
note) to 2 are too indefinite as a reference to the Jews;
KarexocTwr. Out of the rather numerous meanings of Kar^vr^v the
one which to some extent expresses hostility is restraining or imprison-
ing, in illustration of which commentators refer to Lk 4-42. 2Thes.2-G.
Add Pseudo-Just. Diogn.6-7 KaTeôvTai ws e.v
(f>povpa TO! Kooyxai. Plat.
Apol.39c eyw /caretôT/. But this mild presentation of

01 eAeyôj/Tes 0^9
the attitude of the heathen conflicts Avith the feeling of both Jews and
Christians as set forth in controversial writings, where they are repre-
sented either as misguided and ignorant or as persecutors. I believe
the original reading was KaraTpeôvTOjj/, a verb which has survived in
MGk as a special term for to persecute. BAaôs, Ae. 'EAA^voyaA. KO.TO.'
'
rpe^w, persecute?'.' In this sense it is not unknown in the Hellenistic

period. Cf. Philo 2-302 TOVS TrA^crto^wpous KaTaryoeôi/Tcs. Just.47a JUT/
ei/Tu^wv rots TOV XpttrroB Si8ay/x,acr<, Kararpeêt -fi/ji&v. Iren.1-6-4. 1-9-3.
A scholiast at Aesch. Eum.734 gives /cararpexets as an interpretation
of KaBiTTTraij/}. But also in Plat. Leg. 806 C TOV ivov eao-oyuev rr]v ^tTrdprijv
r;/*tv OVTW KaraSpa/xcIj/, the meaning of KaraSpaêiv is nearly the same.
Cf. Iren. Frag. 14. A synonym is Karaa-vpeL in XII Patr. Asch.2-8.

19. yvuvrov. Read ayvwo-rov, as is perfectly clear from the context.
It w as a rather commonplace among ancient writers that, though God
r
is unknown in a concrete form, his existence and power are deducible

from his works. Cf. Wisd.13-1 /xaratot Trai/res livOpwiroi ols Trapî/ 6euv
42 COMMENTARY r
ayv<o(TLa KCU
IK rwv 6pa)/x,evcoj/ aya6wv OVK icr^yirav etSeVai rov ovra ovVe
rots epyots TrpocrcrôVTes 7reyv<ao~av rov re~)(yirt]v
. Al'istot. Mund.6 iraojj
Ovrjrfj <J>vo~eu yevo/Mi/os aOewprjros, O.TT' avr&v

epywv êwpemu 6 0eos
TOJV
(quoted by Bloomfteld). Add Acts 14-17 OVK djudpTvpov eavTov OK
dya$ovpya)v, ovpavoOev VCTOVS ^/AII/ SiSovs. Josep. Ap.2-16 Swa//,et

yv(apip.ov, OTTOIOS
Se /car' ovcriav early ay^wtrrov. 2-22 OVTOS epyois
dpunv evapy^s Kat Travros OTIVOCTOUI/ âvepwrepos, /xop^r/v 8e feat )ae-
yeôs ^/x-iv Renan, Marc-Aurele, p. 399 (quoting from Felix

dâveo-Taros.
Miimtius) 'Dieu est evident a,
1'esprit la Providence resulte d'un coup
;
d'ooil stir 1'ordre du monde.' Similarly Clem. Hom.6-23 el KOL ri Oebs
OVK otSa, dXA.' ovv ye o-a<^ws on êos i/o/xtô) etSeVat. 1 I remarked in my

Notes on St Mk and St Mt that it was a frequent form of error to
insert or omit a negative particle ;
see on 2-12. 5-14. 12-11 ;
in Mt 27-
18 and Mk 15-10 read OVK irjSei and OVK eytVwo-Kev for TjSet and eyi'vcoo-Kei/.
But nowhere does this happen so often as in the case of the a privative.
So in v. lCor.2-13 probably read dStSaKTots 2 for
20 opara for do'para.
StSaKTOi?. 2ClemR.19-13 read 8" aOavarov (corrected by Gebhardt and
Harnack) for Se Odvarov. Enoch 2-2 read a.<f>6apra for <j>6aprd. Marc.
Aur.1-9 read TO ôprjrov rwv oto/xevwi/ (the tolerance towards the con-
ceited} for TO a.dewpifjTOV oto//,evcov.

1-16 read dvcvSoTtKois for ei/SoTiK<3s.
Philos.7-1-21 read a-vvOerov (corrected by Cruice) for ao-vvOerov, Iren.

1-4-5 read aa-wp-arov for evo-wftaTov (corrected by Billius). 1-6-1 read
a.TrdOr)Tov for TraOrjrov (corrected by Gallius). Cebes, p. 146 (Coray's

edition) read KaAAw7rto-/x,ov for aKaAAwTrto-Toi/. The reading fluctuates
in the following passages. ICor.l-lO'o-werSv and do-vveYa>j/. iClemR.
35-5 îXoêviav and dîAoêviW. Horn. Epist. Petr.2 crv^tova and d-
Horn. 3-1 2 p^Ta and apprjra. 4-20 Kat 8td<ôpa and dStdôpa.
(rvp.(fnava.
Just.lApol.65a and aSiaÔopuv. Philos. 127 o-v/x,7ra0eia and

ta(f)06p(av
.
Similarly Rom. 15-31 Trpoo-SeKToi/ and evTrpoo-SeKTOv. For
1
See also Tort. Apol. ch. 17. Epicur. (Usener) p. 6 TO &5i]\oi> \o-yta /io)
2
I now Remarks on Conjectural Emendations as applied
find in Linwood's
to the New
Testament, p. 18, that Bentley also conjectured ddiddtcTois ; not
recorded in Ellis's Bentlei Critica Sacra.
3
Also Just. Quaest. Gentil.13 afyOaprov and (pGapTov. Acta Johan.108 Sia-
and dStanavcrov.
i COMMENTARY 43
a similar error in MGk cf. Palamas's Ha.pa.Ka.ipa, p. 3 o-Ta.Trepa.Ta instead

of O-TO, aTrepavTa, as corrected by the poet himself.
iv auTois = awots. See note on v. 9. 6-2. Cf. 8-3 ei/ w (= <S) -fjo-0e.ve,i
(read r/v&evovv). Apoc. 14-2 Ki6apidvT(av Iv rats KiOdpais. Mt 17-12.

lCor.7-15. Gal. 1-16, and often. Occasionally the reverse occurs, the
simple dative forthcoming where we should have expected to find

the dative combined with ev. Cf. Mk 8-12 di/ao-rei/aâs TO> irvf.vfw.Tt.
The reason is that in Hellenistic times eV came to be identified with
the dative as a sort of prefix and the efjurpoQerov and the airpoderov to
;
be felt as of the same import. So 1 Cor. 14-11 4'o-o/x.at TW AaAowri (Bdpfia-
pos KO.L 6 AaAwv Iv efjiol /3dp(3apos. Mk4-30 ev TLVI 7rapa(3o\fj #aifiei/and4-33

roLa.-uTa.i-5 irapa(3oXal<s eAaAet. Jannaris 1562 says 'The metaphorical
(instrumental) use of Iv becomes considerably frequent in Hellenistic
times, notably among Biblical writers and their imitators, who often
go so far as to place before any dative, a phenomenon which points
it
to Hebrew influence,and moreover indicates the retreat of the loose

dative.' The partiality to this idiom in consequence of its frequent
appearance in the LXX eventually led to its being employed instead
of the genitive with inro. See note on 8-4. Cf. lCor.6-2 Iv vfjuv Kpiverai
6 KOO-/J.OS. Col. 1-1 6 Iv
avriij KTLo-6r] TO, Travra. This further led to a most
absurd abuse in that ev O.VTU was occasionally foisted by writers
affecting a sacred style upon active verbs
as a sort of repetition of the
subject. So Eph.1-4 eeAe'o,To û,Ss avrw. 1-9 yv TrpoeOero Iv O.VT<$

ei/
(
=fj irpoe.Te.6t] V-TT' avTov). 2-15 iva TOVS Svo KTiay ev aura). 2-16 aTTOKTeivas
1
Trjv Zxjdpav iv O.VTW. See notes on 1-24 and 27.
aurois. Probably OUTOS. He himself.

20. opard. An
oversight for dopara.
OeioTTjs. Preferably êor>/s with P. Didymus of Alexandria testifies
to the existence of this reading in his time, imputing it to the heretics.
But OeioTrjs would mark a distinction as between God and humanity,

whereas the argument is that there exists an omnipotent Godship. So
1
Jn 13-32 6 6eus Sogaaei avrbv \v avry. Col.2-15 OpianPevffas auroi/s iv
Cf. also
avrSi. Mart. Petri, ch.7 6 nvpios 6fp.f\iwffei et> aiirSi Kal ir\aTvvet ev avr&. Similarly
lThes.1-5 tyevrierjfiev ev vpiv (read %piv). A further preposterous development
was to substitute els avrov for ev aii-rSi (see note on v. 25). Cf. Lk 7-30
aav fls eavrovs (aurous?). Eph.1-5 irpoopiaas jyjuas eh vioOeaiav eh avrov.
44 COMMENTARY i
Eusebius in his Hist.1-2, in emphasizing that the Son is equally God,

among his privileges .enumerates OeoTyra and Swa/xiv.
els TO eiyai = tVa SHTLV. And so they are. See note on 4-1 1. 5-21. 8-29.
21. SIOTI = art. See note on 8-20.
rov 0eoV. Contradictory to OVK e8o/ciju,acrav TOV Otov *v
fXetv
of V. 28.
23. eV 6p,oi6jxaTi = eis 6/xotw/xa. Jannaris 1565 '
during the period
of confusion eV was used very frequently for ets.'
ofAoioi/xtm eUoVos (=et/coVt et/covos).

A phrase made possible by the
verbal difference, which created the impression as though there also
existed a difference in sense. Cf. Gal. 1-12 ovSe TrapeXaftov avrb ovre.
e8i8ax&?v (see note on 15-4). Phil. 4-9 eâOere. /cat Tra/jeXa^Sere. So

English rhetoricians often use an Anglo-Saxon derivative and then
add its French or Latin equivalent, or vice versa, under the illusion
that they emphasize two different ideas. Cf. Col. Claude Lowther
(House of Commons, April the 16th, 1919) The telegram to the Prime
'
Minister was not sent in a minatory or threatening manner.' During

the war it Avas a commonplace to be told that we had to fight for both
freedom and liberty.
nzTeivGiv KO,! TerpairoSuf K<H epTrerwc. A frequent sneer of the Alex-
andrian Jews and Christians at the Egyptian idolaters. Cf. Philo 2-566
KCU kvKOws Kal Aeoi/ras KO.L
/cpo/coSet'/Vovs
/cat aAAa irXeiova OrjpLa, /cat
a /cat
êpa-ata /cat 7TT^va? êoTrAacrrowTes, vTrep &v y8w)U,ot /cat tepa Kat
vaot Kat Tfj.evr) Kara. Tratrav AtyuTrroj/ tSpwrat. 570. Similarly in Kr/-
pvypa-HfTpov (ClemA. Strom.6-5-40). Cf. further Orac. Sibyl. 5-279.

ClemA. Paed.3-2-4. Philostr. Apoll.6-19.
24. AnaQapaiav. A noun denoting an unholy conduct by deed or word
or thought, and its various manifestations are specified in vv.29 to 31 .
But an interpolator understood it in too literal a sense, and by way

of explanation added the words aTtfiaeo-#ai to a/x,r/j/. That these words
are a fresh accretion is made manifest (1) by /xeTÂAaâv TT)V uArytfetai'
TOW 0eou ev TW
i/êuSet,
which adds nothing new but is a mere reiteration
of TOJI/ ryv aXtfOftav Kare-xovTW of V. 1 8 combined with r/AAaav r^v SoâT
TOV 6tov of V.23 (2) by eAdYpevcrav r-fj KTiVet Trapa TOV /crtVai/ra, which
;
repeats v.23. Subsequently, some prurient Apologist, finding this ac-

cretion as part of his text, thought it a convenient peg whereon to
i COMMENTARY 45
hang the abominations of vv. 26 and 27, and thus relieve his feelings
against the heathen (cf. Just.69a and 70 d). He wrote the lemma Sio
irapeSdDKev O.VTOVS 6 0eo and appended his own reflections. All this
a subsequent copyist transferred bodily into his text. But the taste
of a fourth reader, a literatus as shown by the verbal antithesis eSo-
Ktfjuurava&oKipov, revolted at the shamelessness of vv. 24 to 27, and

by way of substitution he wrote in the margin v. 28 as far as vow;
and this substitute likewise eventually found its way into the text.
Similarly in lThes.4-7 aKaOapariav led some interpreters to a fantastic
interpretation of 4-6 inrepftafveiv. Scrivener, Introduction, p. 1 51 states ,
that in d
vv. 24 to 27 are supplied by a later hand.
iv iauTots=eV dAAÂois, as often. So written both here and in
v.27 by the influence of eis aXkr\\ov<s of v. 27. But many witnesses read
Iv avrois, which appears the right reading. It is a kind of subject to
dTi//,aeo-0at, repeating TO, a-wâra; see my note on v. 19. Similarly

in XII Patr. Sim. 6-5 and Lev,.2-ll iv awco was misunderstood and
altered into iv ecnrrw.
25. iv TU> \|/euSei = eis TO i/êSSos.

See note on v.19.
26. irapa fyuaiv. The fellatrices meant. Cf. Barn. 10-8. In what they
denounce in vv.24 and 25, the interpolators probably had in view the
licentiousness of a certain sect of Gnostics who maintained
'
that the
moral law with the whole Jewish economy having proceeded from an
evil being, was a duty in the enlightened man to transgress the law,
it
in order to free himselffrom the yoke of the Creator of the material

world.' See Mansel, The Gnostic Heresies, p.68 and my note on 3-8. ;
The favourite motto of such men was TO. r^s o-a/cwos T$ a-apxt. See note
on 8-12.
27. iv eauTots. BK and 35 iv avrots a kind of subject to avr iXa.fj.fi a-
;
See note on v. 24.

s. All other Mss a7roAa/x/?ttvovTes. The original reading
probably was dvTaTroAaâvovTes, i.e. the reverse of dvTaTroSiSoVres.
28. KCU Ka0<bs KT\. Cf. Clem. Horn. 10- 13 6 /XT) OeXwv /xa(9eiv iva w
ft, fi8r) a>s eiSws /cptveTcu. 1 1-23 o6ev croi r/ /xct'^wv 8ia Trupos KoAacrts
i:, OTI yvcovat OVK fjOeXvjcras ov vrpo iravrutv e'Set yvaivat. As

pointed out in the note on v.21, the statement here made contradicts
the one in that verse.
46 COMMENTARY I
OIJK <!8oKi|Jia<rai/:=o-u/< eVei/aa^/crat/, they made no effort. Cf. Orig.
Cels.3-16 ireipwpeOa //era Aoyow TricTTCuetv. Tei't. Apol.40 humcma gens

male de deo meruit ; primo quidem ut inofficiosa ejus, quein cum in-
telligeret ex parte, non requisivit. Sophocles gives an instance of this
sense of 8o///,aw from Porph. Cer.482-3. So in MGk; BXaxos ' SOKL-
p.a.,u>, tenter.'
The antithesis to dSo/a/Aov is merely verbal. See note
on 3-5.
=a-xtv. See note on V.13. So that e;(eii/
ei/
lTrLyrwcrL=(rx^v
'
yvwvat.
i. The preposition by analogy with ITTLO-T^^. See note on
v.l land 3-20.
29. ireTrXTjpw/xei'ous irdo-if).
The construction with the dative instead
of the genitive also in 15- 13 (where ev 7rda-ri=7rda-rj, see note on v.l 9) ;
Eph.5-18; Lk2-40; XII Patr. Ben.6-3 Josep. Bell. Jud. 6-6-1 Just.
; ;
224 d, etc. It is a Latinism which spread to other verbs. So

inlPet.4-13 ; o-u/x-fieptô/mt
in the sense of Kowwvto inlCor.9-13 ;
in iCor. 10-30; <eto/>uu in XII Patr. Sim. 2-7 ; Kvpuvo) in ibid. Neph.
8-6 ; Jos. 3-2 etc. I have not met with any instances of such a con-
;
those given by Licldell and Scott from

struction in classical \vriters ;
Aesch. Theb.464 and Eur. Her.373 are different.

iropviq. t-ÂB omit iropvia but add irovrfpui, whereas G, supported
by DE and other authorities, notably the Vulgate, reversely exhibits
Tropvia but omits Trovrjpfa. This is another clear case of the superiority
of G. For (l)irovripia would be tautological, being a synonym of /ca/'a,
and accordingly in Mk 7-2 1 we find Tropvia and irovrjpia. combined with-
out the addition of Kcwa'a; (2) it is unthinkable that 7ro/wa, which
was the principal accusation levelled at the .heathen in those times
(see Acts 15-20; Gal.5-19; Eph.5-3 and 5; Col.3-5; Just.Glb and

343d; Clem. Horn. 1-1 8, and where the question of
chiefly Horn. 13
Tropvta. is extensively treated), should have been passed over ;

and (3)
the substitution of Trovrjpfa for -n-opvia
is very frequent, as in 1 Cor. 5-8 ;
Sir.41-17; Is.47-10; Je. 13-27; XII Patr. Reub. 3-3; 4-11; Jurt.14-2;
Dan.5-5.
fyuvSiv. G gives <ovwv, which I take for a misspelling of fawSiv. So
in Eph.4-31 it is enjoined that Christians should avoid Kpavyy, and

in Philos. 9-4-21 it is claimed of them that ovSeis Kpavydura r/ TIS eVe'pa
COMMENTARY 47
6opv/3(a8if]<s a.Kov<r6r)(Tf.Tai <j6wj/7/.

Cf. also Mt 12-19 OVK epicrei ov8e Kpav-
yao-ei,
a combination similar to <jxavS>v eptSas. Pseudo-Ignat. Antioch.
1 1
<p#oj/os XotSopia Kpavyrj fjLrjSc 6vo/j.a^(r6u) ev vplv. The plural as in
Lk 23-23 and similarly in MGk </>o)i>es KCU KO.KO when
e-n-eKewTO <covats,
narrating a brawl. All the other Mss give <f)6vov but e/otSa? would ;
then mark an anti-climax.

epiSas. A neo-Hellenic form. I do not knoAV how far back it may be
traceable. All other Mss give KpiSos.
30. Oeooriryeis as an independent attribute, whether in an active or
a passive sense, 1 is not in its proper place. I have therefore construed
it with KaraXaXovs : it would thus indicate the writer's intense abhor-
rence of slanderers. KaraAdAoi were particularly objectionable to the
early Church.' Cf. Jam.1-26 el TIS So/cei Qpya-KO's eu/at p-rj âAivaywywv
eawou, TOVTcru /Attraios f] OptjcrKeia.. 3-6 iy yAajcrtra irvp,
6 KOCT/X.OS
dSt/ctas, (jtXoyLÔfj.evr) viro rrjs yeevv^s, pea-Tr) lov 6ava.T7]fJ3opov. 4-116

KaraAaAwv aSeXôv rj Kpwoiv TOV aScXcfrov avrov /caraAaAct i/o/xou KOL Kpwet,
v6fj.ov. HermP. 2Mand. irovypa rj KaraAaAtd, d/caTaa-raroi/ SatfJ-ovtov, firj-
SCTTOTC elprjVfvov. 9Sim.26 Sxrirep TO. Oijpta SiatfrOeipei rw eaurajv taJ TOV
av&pWTrov Kal a.TroXXvet, ovru) KOL Tiov ToiovTwv avOpMiTdtv [Tcov KaTOiAdAcov]
TO. pTJfJLaTO..
As pointed out by previous commentators, this

e<}>eupeTas KcutCy.
expression further
ismet with in 2 Mace., Philo, Tacitus, and Virgil.
Add Lactant. Mort. Pers.7 Diocletianm scelerum inventor. But such
a general abuse, following and preceding as it does accusations of
distinct vices, seems strange. Moreover, in this long enumeration of
vices we miss the vain ingenuity of Gnostics or Philosophers so often
insisted upon, namely, a word such as /cei/oSoôus (Gal. 5-26), epe<n-
Aoyo-us, Kvoo-7roi5SoDs. I suspect therefore that the original reading was

e<jf>eu/3eTas
KCVWV. Thus we should obtain tytvpeTas KCVWV after dAaoVas
as we find KcvoSoi'a by the side of dAaoveia in lClemR.35-5 (who
clearly had our passage in mind) and HermP. 8Mand.5. Cf. also
Col. 2-8 6 <rvXay(ay>v Sta. rrj? (jfuAocroîds KCU Kvrj<s dirc-r^s. Philos. 5-1-8
ot OavfAacruaTdTOi yj/coortfcot, eêuperat Kevrjs T^y~q<s ypa^p.a.TiK^';. 6-5-56
eTriyevvwvres, KOL TOVTO Kapirofyopiav i'o/x,tou(n,v el Tt5
eêupwv Te/aaroupyeiv Soa.

1
Cf. 1 Thes.2-15 6eS> w apecricovrui'.
48 COMMENTARY i
31. doweTous. Not amenable to reason.

dow0rous. Irreconcilable, persistent in their feuds. Cf. Philo, Cai.30
dcnj//,/3a,Tos Tts KCU aKctTctAAaKTOs Sva-fieveia. After dordpyoys most Mss

add do-TToVSous, which possibly was a glossa upon do-wflerous.
32. TO 8iKaiwfj,a TOU 0eou. This must mean the Mosaic Law. Cf. 8-4
StKou'w/Aa TOU
vofiov. Lk
1-6 evToAcus KCU SiKatw/Aaoriv TOU /cupiou. If SO,
v. 32 refers to the Jews, and therefore is disconnected with what pre-
cedes but connected with what follows ; it probably forms part of the
original text which was displaced by vv. 1 9 ff. See my note on aXyOeiav
of v.l 8.
. Deleted in D
by superscribed dots.
OUK
eyi'&xrai'. Most Mss omit OVK eyvwarav, but the reading
of G is supported by DE, Latin versions, and some few minor authori-
ties; and seems preferable. The meaning then would be who (the Jews),
though conversant with the Law (cf. 2- 17 ft'.), have not perceived that it
is not enough to conform to ritual practices, and that the essential point
is to shun the vicious acts condemned by the Law. These acts would
have been specified in the and one of them probably was

lost passage, 1
censoriousness or slander. There a parallel thought in Gal. 5-1 9 to

is
2 1 where ot TO. TOKXUTO. Trpaorowres J3a.tn\ctav Ocov ov KXif)povofJ!.r}crov<riv

,
corresponds to TO, ToiauTa Trpacrcrot/Tes qtot 9a.va.rov ettrtv, and where a

Katfws TrpoeiTrov of v. 21 is a reference to this verse. If those verses in
Galatians were genuine, they would prove a connection between vv. 29
to 31 and v. 32 of this Epistle; but they are not. In that Epistle the
part from 5-16 right down to 6-10 is supposititious its flatness when ;
compared with the passionate tone of the preceding chapters is most

striking.
ou jutococ auTa iroioucni' d\\d ical oweuSoKouau' TOIS TTpaaaoucru'. The
construction is lame, and I suspect that we should read ou /xovov cdrro.
ei TTOLOVCTLV dAAo, Kai ci (rvvevSoKovfrtv rots Trpdcrcrovcriv. This would accord
(1)with the Latin versions non solum qui eafaciunt (or ea qwi faciunt)
sed et qui consentiunt if through iotacism ei was misread for ot (2) with ;
the parallel passage in lClemR.35-6 TauTa yap ot Trpao-crovTes

Tol 0e<3
vTrdpxpvariv, ov /moi'or 8e ot TrpacrcrovTcs dAAa xa.1 ot
1
See note 011 TJJI/ a\ri0tav in v.18.
in COMMENTARY 49
;
and (3) with Philos.9-3-15 ov //.oixevcro, ov K\e(j/o),
OVK d
ov Tr\eovKTyo~(i), ov fJLto~r]O'(a ) OVK a.6eTr)O~(a, oi58e ev Tratrt Trovrjpois (=ev
TTovtjpw) evSoK^trco. To this likewise points the reading of B ov
TTotowres dAAA KOL o-wfuSoKowres. We should thus obtain the
import which common sense demands, namely, that men are equally
guilty whether they be actual perpetrators or only abettors. Paul's
guilt, for instance, by a crvvevSoK&v (Acts 7-60 and 22-20)
his being
in the murder would be accounted as great as the guilt
of St Stephen
of those who stoned the martyr. The common reading on/yi/ovTes on
01 TO. ToiaijTa Trpacrowres aiot Oavdrov eitriv ou povov aiira iroiovcrw dXXa
KOL o~vvv8oKovo~iv rots Trpa.o'O'ova'LV is absurd.
Liglitfoot (Phil. p. 289)
regarded our passage as being the same in import with Seneca's (Epist.
Mor.39-6) turpia non solum delectant sed etiam placenL But the t^vo
ideas are different and only agree in form; our passage affirms the
equality of guilt whether doing or abetting, whereas in Seneca the

question concerns a man who begins by liking vices and ends by
thinking them morally right. At the same time it is not unlikely that
our passage reflects a Stoical conception. The Stoics laid down their
great doctrine one that for the first time must have placed law upon
a just foundation-that culpability resides in the will and not in the
fact (Re nan, Marc-Aurele, p. 28) ;
and a corollary to this would be that
a man is a criminal even
he only concurs in, or abets, a crime.
if
oweuSoKoGaip. Cf. XII Patr. Ash. 6-2 oWo-ws KoXdôvrai, OTI KOI Trpdcr-
frov(Ti TO KOLKOV Kcu o~vvv8oKov(ri rots 7rpd(r(rovcnv.
CHAPTER THE SECOND

1. 816. A censorious 2)erson then bîng damnable. See note on rr/j/
in 1-18.
. I. e. Trpos Oeov. Cf. Just. 54 C ai/aTroAoyiyroK yap AOITTO^
y TO, 8t/<aia Troiô"f)T^ VTrapfet Trpos Qcov.

The usual exclamation of impatience in answering an
ai/6pa>ir.
unreasonable disputant. Cf. 9-20. Lk 12-14. Just.249b. 256 b. 263c.
Epict. Ench.29-5. and often. Also classically; cf. Aeschin. Tiui.22.
ircis. I. e. OOTIS eav 177. Cf. Gal. 5-10 6 Se rapdcrtrw v/wts fiacrrdfrei TO
/</>iju,a,
otrrts eav rj.
Even a Jew, who prides himself upon his member-
D
50 COMMENTARY n
ship of a nation specially favoured by God, shall be helpless before the
judgement-seat should his conduct be proved reprehensible. For, as
stated in v.ll, OVK Horror TrpotrcoTroArj/Ai/ua Trapa TW 0ea>.
6 Kpivw. The Christian Jew who naggingly criticized his Gentile
brethren for not conforming to his own standard of propriety. Cf.
14-3.
(irpdo-aeis) 6 npivuv. Probably & Kpivtav.

A critic thou indeed ! Ironi-
cally.
2. 8 A variant yap.
dXYiOeiai/. What is just, as frequently. Cf. 1 Cor. 13-6. Jn 3-2 1.7-1 8.
Dan. 9-13. XII Patr. Reub. 6-9, etc. Therefore Kara a.Xêtai/= in accor-
dance with what is just. Cf. Acts 18-14 Kara Aoyov. 2 Cor. 10-13 Kara
TO fj.Tpov- Plat. Apol.36 e Kara TO SIKCUOV. Hes. Op. 720 Ka.ro. perpov.
But dA.r;0e<,av might also mean the gospel (see note on 1-1 7), the author
recalling Mt 7-1 jury Kpn/eTC wo. yj/ry KpiOfjre, ev w yap Kpifâ/n Kptvere
4. jmaxpoOu/jiias. God is
//,a/cpo0v/u,os so as to afford a chance of repen-
tance. Cf. Clem. Horn. 16-20 paKpoOvpel, eh ^rdvotav KoAet.
oSiyyei, êipaywyet.
Cf. XII Patr. Jud. 19 (f)iXapyvpta 7rpo9 e?.-
tav 68r/yei.
7. UTrop,ovT)v = e/A/xov^v, 7Tiju.oj'^v.
So -uTTO/AOViji' epyov
=
Kal
!
d^Sapo-iac. It should be obvious that these words are not in
their place but must follow o>i)v cuciwov. Cf. 2Tini.l-10 ^wî/ KOI. a-
(frOapariav. lCor.15-53 a<j>@apcriava.6ava.mav. Ignat. Pol. 2 d.<f>6ap<ria. KU.L
wri alibvios. Just. 369 b euwvia Kat acftOapTa.. 264 b a<f)6apcria KOLL a6a.va<ria.
265 c and 34 5 b a^dprovs KOI aOa.va.Tows. Epiph. Haer.31-30 iva ^wî'

âpto-a/Aevos dcfrOapcriav ScopTyaryTat. CleillA. Strom. 6-5-39 dcvaos KOI
o.ff>OapTO<s.
8. e| ipiOeias. Construe with fyroixnv, i.e.TOts 8e ^TOUO-IV Tt/xr/i/
Kai
ept$a'as (
= 5y Strife) e'orat opyry.
In form connected with ept0o?, but not so in sense. By

popular etymology it was probably taken as of the same root as that
of epe0rri)s = a quarrelsome or contentious person, namely, as being
another form of epe0to-yu.os =
quarrelsomeness, practically meaning the
same as e'pts.
ii COMMENTARY 51
9. 'louSaiw re Trpu-jw Kal "EXXtjct. So also a few cursives and the

Peshitto ;
the rest 'lovSaiov re irpSn-ov Kal ''EAAT/i/os.
10. trp&Tov. Not appropriate in this passage. See note on 1-16.
12. di/opjs. Not under the Law, not blessed with the possession and
guidance of the Jewish Law. So in iCor.
It is the opposite of evvofwos.
9-21 TOIS dvo/Aois is contrasted (in v. 20) to rots wo vo/xov.
00-01 Iv I'D/AW
ijiAapTW, 8t& i/ojxou KpiOyjo-oKTcu. A Jew may possess the
advantage knowing of the Law and may conform to its ritual, still
should he be a sinner, he shall be punished as the Law prescribes.

Now what is the converse to this ? It is that a man may not be a Jew,
still should he do no wrong, he shall not suffer, but be justified in
spite of his ignorance of the Law. Therefore we must read aTroXvorovrai
and ofy, or
///), ypapTov
instead of a-n-oXovvraL and tf[j.apTov. When once
uTroAwroimu was misread as d7roAo{Wat,the loss of the'negative (see note
on 1-19) was almost a matter of course. ÂTroA/u'o-ojmu is the opposite
of KpiOrjorovTou.. Cf. Lk G-37 ^ KptVere Kal o^ py Kpidfjrf, aTroXvcre /cat
Iv rofAw. Goi/o/xw; a curious misreading.

8i& yojJiou
= a-vv vo/x,o).
See note on v. 27.
13. aKpoarai. Students, disciples. See note on 10-17.
dXXa TroirjTai. Read <iAA' ol Trot^rat with all other Mss.
irapct 0eu (after Stâtw^croi/rat). Unnecessary and absent from all
other uncials.
14. This verse, as indicated by the particle Se, was originally a
marginal note, added no doubt by an anti-Jewish Apologist. It dis-

turbs the context, which is that those men alone shall be justified who
will have practised the moral precepts of the Law as proved by a record
engraven upon their hearts. Most witnesses yap instead of Se.
4>ucrei. Misunderstood by previous expositors. It is connected with
TO. /x/>) VO/AOJ/ eôi/To, (so Ben gel) and means by the fact of birth. So v. 27
rj
IK <^njcrecos a.i<po/3vo-TLa. Cf. also Gal. 2-1 5 <vcm 'lovSouoi. Eph.2-3 re/ci/a
<j>vo-et opyr)<s- To be supplied also to the following eôvres.

TToioGo-ic. The suffix assimilated to that of the indicative, a phe-
nomenon which, according to Jannaris 779, is not unknown even in
the popular speech of classical times. Most Mss 72-007 or iroiGxriv.
eaurois. For the force of the dative Wordsworth refers to Aristot.
52 COMMENTARY n
Eth. Nic.4-14 6 eA.eu'0epos owcos eei, olov vofios wv lavrw. Similarly
Philos.10-32 /wwos eavra, i.e. 0eos i?j> 0eos eavrw, where Cruice
6fb<s rjv els
compares Tert. Prax.5-7 Deus erat solus, ipse sibi et mundus et locus.
But I am inclined to think that in this passage cawois has a different
force, and that it was intended, as a contrast to <j>vcrL, in the sense by
their own conduct (rfj euvrGw TroAi/ma). What the author had in mind
to say is I think oCroi, KaiVep vop.ov <j>vo~ei fj.rj eôi/res olov ol 'l
O/AWS vofwv (= enjoy the benefits of a Law} rots eaurcoj/
1 5. ei>8eiKi'u'Tai. But it was on the day of judgement that men would

be called upon to prove their righteousness. Therefore ei/8e/oj/rai. Cf .
SiKawoôwTac of v.l 3 and Kptvei of v. 1 6. The corruption was probably

diie to the influence of ewriv close by,
epyoc = iroi-tifjia. (in accordance with Trotr/rat vopov of v. 1 3), -rrpaîv,
the performance of the Law*. It is not the men who pride themselves
upon being JCAVS that shall be justified, but those who will have
performed good actions, such as the Law enjoins.
Ypairrov. The record of their actions will have been engraven upon
their hearts. Cf. XII Patr. Jud<.20-5 OVK cWi Kcupos ev <5 Swô-erat \a0eiv
av&p<air<av epya, on iv (rrêcrtv ocrrecov avrov (read OLVTWV} evyeypairrai
evwmov /ojpi'ov. Similarly Aesch. Earn. 275 "AiSrjs SeAroypa^w TTOLVT

eTTWTrcc tfjpevi.
1
crofjjiapTopoyaTjs. Conscience will be a/x,apTi>s crw^yopos, TrapaKX^rbs
of a righteous man before the judgement-seat. Cf. 2ClemR.6-9 rts
fjfji&v TrapaKAiyTos ecrrai eai/ /XT) evpedwfji.fi/ epya. tôvTes ocria Kat St'xata ;
Conscience here represented as an advocate sometimes however as

is ;
a judge. Cf. Philo, Mace. 2 7rpoeaA.a>Ko>s ev T&> TOT) cruvetSoTos

The preposition in o-WjuapTvpowr^s added by analogy with
pefv. See note on 1-11.

owetSiicrews. This noun really means emSô-ews, what a man alone
knows within his heart as to his doings or motives. From o-vvoiSd ri
TLVL, I knoiu something concerning another man's actions ivhich is pub-
licly unknown, there was formed the phrase o-wotSa n e/xavra),

/ know
alone or within my oiun heart my actions, whereas the latter meaning.
Different in sense to ain> fâprvpovar}<> in 9-1.

TI COMMENTARY 53
should really be expressed by eVotSu e/mw<S. Compare lCor.4-4

(i.e. Trovrjpov) e/muTto crwotSa with XII Patr. Iss.7 OVK eyvwv.ev e/xoi
a/jLapriav.
Tlie misapplication as a matter of course was extended to
the noun, which finally from inner knowledge came to mean in the
Stoical schools (see Lightfoot, Phil. pp. 281 and 303) one's oivn inner
debate and conclusion as to one's actions or motives.
K<XI (xeTaû dXXTjXwc. Among themselves in reciprocally arguing.
SiaXoyiajjiwc. All other witnesses Xoytarptav.
KetTYjyopouj'TOJi'. The object is TOJV TTOI^TWV TOV VO/JLOV, which must like-
wise be supplied to dTroXo-yovpevwv in the form virlp avr&v ; it is not

do not accuse or defend each other, but
dAAr/Xw]/, for the SiaA.oyiay*oi
the men who stand their trial.
$)
Kal coroXoyoujji^cwi'. Or even defending. These heavenly courts
were pictured upon the morbid imagination of the Jews as though
the men accused were invariably guilty and had to answer for crimes
brought home to them. Cf. XII Patr. Jud.20 TO Trvevpa TTJS a
Karyyopel TTCLVTCOV, KCU e/ATreTrvptorai 6 d/AaprcoXos e/c T^S iSt'as
Ps. 142 Kvpte, fjirj etcreX^r/s ets Kpiviv fJLe.ro. TOV SovXov (rov, on ov
ô-erai ei/wTrtoV arov Tras t,wv (

= ovSe/s).
probably this image that
It is
first presented itself before our author's mind but as it did not accord
;
with his argument which dealt with righteous men, he seems to have
'
corrected himself by adding nay, such 8iaXoyio-/xcov also as might even
(/cat)
defend them.'
16. From TO, Kpvirra down to i/o/xou 17? of v. 25 there is a lacuna in
G. The text followed is that of D.
Kara, TO egayyeX.ioi' jjiou. According to that cjospel ivhich I teach. So
a
also in 16-25. 2Tim.2-8. 2Cor.4-3.
These words are closely
KaTot TO euayy^Xiof fioo 8ia 'irjoroO XpioroD.
connected, and form as it were a parenthesis apart from the argument.

The author declares that the Messiah through whom God at the last
judgement will judge the world, according to his teaching, is Jesus.
18. 8oKif*ais TO,
Sia(J>^poi>Ta. The version approvest the things that
are excellent seems to me quite correct. Phil. 1-10 ought to place its
correctness beyond dispute.
1 In 2
Tim .'2-8 the author in the same way confirms his own gospel, which
taught that the Messiah was from the seed of David namely, incarnated. ;
54 COMMENTARY n
What is excellent or best. Cf. Iren. 1-4-1. Orig. Gels.
TO, Sictê'poi'Ta.
Praef.2, and often. But where does SiaêpovTa occur in the sense of
good and evil as some interpreters take it to mean ?
19. o-eauToV. Proleptically joined with TreTrot^cis as its object, but in
reality the subject of etrai. Cf. Lk 7-7 ovBe epavrbv îWa irpos ere eX-
deiv. ww Kal (TV Tretpacr^ws,

Gal. 6-1 (TKOTTWV creavTcV 19 tt
etc. But in such con-
I '
structions the case of the word proleptically placed should conform,

to the leading verb. Cf. Acts 26-9 OVK e'8oa eju,auT<S Seiv irpSâi.
2 Cor.
10-7 6 Tts TreTTOiOev cctvT<j> Xpioroi) eTvai. Exod.34-12 Trpoo-e^c creavT<3 [Arj
TTOTC #775. In strict grammar therefore the phrase should run TreirotOds
TC (reatiTw oSiyyos (likewise TratSevT^Sj StSao"KaXos, %X<av ')
^vai"
<j>cis. Cf. XII Patr. Lev. 14-4 rL Troirjo-ovarw TO, Wvt) eav i/xets O"KOTI-
iv do*ej8eifit, vTrep &v TO ^>Ss TOV VO/AOV TO Soêv v/xTv ets <amo7/,6v
s dv^pwTrou;
20. iraiSeuTi]!'. A chazan or dâviVr/s (see Sophocles) is meant who
combined the office of a schoolmaster with that of a public chastiser.
See Sanday and Headlam, p. xxiii. The same seems to be the meaning
of SiSao-KaXoi in Jam. 3-1.
fjLop^wo-Lv
= irat'Seuo-iv, education. Similarly in MGk a well-educated
person is called ÔP^CO/ACI/OS. Theod. Mops. /Aop^xoo-iv Xeyet ov rrjv Tr/ao-
TTJTTOJO-IV, dXX' o/uTTjv Tr/i/ v7r6<TTaonv. Probably a Stoical term. Sen. Epist.
117 morum formatio. Quint.] 0-2-20 praeceptor est alienorum ingenio-
rum formator. The following genitives are objective as if ôpôxriv
were an equivalent of 8i8ao-Ka\ta, which in fact it approximates.
22. UpocruXeTs. Regarded by Bentley corrupt, and rightly so. If
genuine, it wotild here mean a sacrilege upon idols, and specially to

denounce the Jews for such a sin were strange it would rather have ;
been a special sin in the eyes of those who reverenced idols. The word 1
required by the context is one denotirig an act abhorrent to an idol-

hater, namely, some sort of idolatry. Bentley conjectured lepoOvreis,
which comports with the fact that Christians of those times strongly
It is unthinkable that genuine Jews entered temples. What Tertullian

1
Apol.15 claims of the Christians, namely, Sacrilegi de veslris ( = of idolaters)

semper adprehenduntur, Christiani enim templa nee inter dm norunt; spoliarent forsitan
ea at ipsi si et ipsi ca adomrent, applied with equal, if not greater, force to the
Jews.
ii COMMENTARY 55
stigmatized sacrifices (see note on 1-9), the argument occasionally

employed being that sacrifices were a heathenish practice. Cf. Pseudo-
Just. Diogn. 3 01 8e ye (the Jews) Ovaria.'i avrla (TO> &e<>>) Si' at/xaros /cat
KVi<rr)<s
Kat oAoKauTco/xaTW eTrtreAetv oloftevot KOL Tairrats rats Tiynats avrov
yepatpetv, ouSeV //.ot SoKovcnv Siaqiepeii/ rwv ets Ta Kw<jf>a (

= idols) rrjv
ttWTT/i/ ev8eiKvvp.ev(av <tAoTt/uav. But I am rather inclined to think that

we should look for a word denoting magic of some kind, such as
divination, augury, necromancy, astrology, etc. Such practices were
very common in antiquity, and nowhere more so than in Egypt whence
this work most probably emanates. Cf. Orig. Gels. 1-2 8 8wa/AeoV TO/OH/
7reipa#els <j>
ats AtyvTmot o-e/Wvovrat. 1-68 (quoting Celsus) rot, UTTO
AtyuTiTtcJi/ emTeXovfAGva, Sai/iovas eêXawovrtoi/ Ka

rail' //.atfoi/TG)]/
OLTTO
a.TTO^V(TwVT(av Kat iûâs dvaKaAowTcov Kat ovâ TO, OUK ovra Set
Kat ws ^wa KIVOWTWJ/ OUK dA?7^ws OVTO, ôia. Achil. Tat.2-7 StSa-
cTrwSas) wo Magic in fact was so prevalent

rtvos AtyuTrrtas.
in Egypt that professional magicians and soothsayers, such as the
Indian vagrants, or Gypsies, came to be called Atywmoi. The practice
was denounced by philosophers, both Epicureans and Stoics. Origen
in Celsus 1-24 says 17 KaXovêvr) /myet'a oi>x, ws OIOVTUI ot GOTO
'ETrtKovpov,
Trpay/jid
ecr/ ao-vvTaTov ',
and Marcus (1-6) acknowledges his debt to
Diognetus for having taught hirn TO dTrto-T^rtKov rots VTTO TWI/ Teparew
Kai -yoyTwv irf.pi
eTrwSwv at Trept Sat//,ovwv aTTOTTOjiATnJs Kat TWV TOtov-
XeyojueVots.
It was also condemned by Jewish authorities. Cf.
Lev. 19-26 OVK otcoi/iewrfle ouSe opvtôo-KOTnJcreo'ê. Dexit.18-11 ou^ eupe-
Kal oltoviôntvos,
ô-erat ev crot //,ai/Teuo|U,ei/os, KXiySoi/tÔjU.ei'os 0apyw,aos,
eTraetScuv, eyyao"Tpt/AUôs Kat TepaTOO"KO7ros, epwrwi/ rows vexpous. Philo
2-343 vTrepfioXy) ^pwvrat /xox^pias, eto-t Se ourot Teparoo-KOTrot /cat otan/o-
o-K07rot Kat ûrat Kai oVot a'XXot /tavrtKî/ eK7rovoi5o-tv. According to

Enoch. 8-3 divination are the teachings of the devil. But
all arts of
in, spite of these denunciations the Jews everywhere stooped to these
arts as a profitable trade. Hadrian, in his letter to Servianns (Vopisc.

Saturn. 8), records that in Egypt nemo archisynayogus Judaeorum, nemo
Samarites, nemo Christianorum presbyter non mathematicus, non lia.ru-
spex, non aliptes. Cf. also Acts 19-13 T&V
7reptepxoyu.eVwv 'E^SpatW eop-
^Keua 'louSatou dp^tepecos eTrra viol TOVTO TroioOi/res.
Ki<rrS)V, rjtrav Se Ttj/es
Sanday and Headlam, p. xxiv 'The fairly plentiful notices which

56 COMMENTARY n
have come down to us lead us to think of the Jews of Rome as largely
a population [among other things] of fortune-tellers.' Ramsay, St Paul
the Traveller, p. 143 'Schiirer has shown that gross superstitions were
practised by the .Tews at Thyateira.' In Acts 19-17 to 19 we are told

that the magicians whose books in such large numbers were burnt
and Jews. The charge of magic or divination
consisted of both Greeks
was bandied among sectarians against each other, and by all of them
against the Jews. Cf. Philos.9-14 (respecting the School of Callistus)
ovroi Kal /JLaOf)/JiaTiKOL<s
Kal ttcrTpoAoyiKOis Kol p.ayiKot's Trpotreôvcrtv ws
aXrjOem* Orig. Gels. 1-36 TTOJS av TO) /3ouAo/teva> ftavreiav Xafteiv eTTCTrAiytr-
aov OL TO. ToC voaov 'louSaicoj/ 7rpc(r{3evovTes ; ClemR. Hom.17-2 amurta

[St/AwvJ ere, llerpe, cus uayeia TTO\V 8vvd/Jt.evov Kal eiSwAoAaTpeias xelpov
(read X"/3 "') ras TWV avOpdnriav âvracrtowTa i/^vâs. Just.Sllc 17877
fJ..VTOl (A e (Jews) fTTOpKLCTTal, Tjj TG^Vr] WffTTep KO.I TO. Wvf]

VfJL&V XP^~
(Jievoi, ôpKLôv(Ti Kal 6vfudfJ.acn Kal KaraSe'cr/tois ^pfivrat. St Paul him-
self- up to reprobation under the dis-
in Clement's Homilies is held
guise of Simon Magus, and Tertulliau in Haeret.37 to 43 accuses the

heretics of magical practices. And this charge was specially selected
because magic and divination, and notably axigury, were regarded as
heathenish arts or a kind of idolatry. Cf. Deut.18-14 TO. Wvr\ K\ÔVWV
Kal /JLavreiwv aKOVfrovrai. Gal.5-20 etSwAoAarpet'a cfjap/jiaKeia. ApOC.21-8
<f)apfj,aKOL'S Kal etSwAoAarpais. 22-15 e^co ot <j>ap/j.aKol Kal ol etSwAoAar/Dat.
XII Patr. Jud.23-1 etoojAoAar/aei'as as Troufjcrere aKoXovdovvres KAi^Socrtv.

HermP.ll Mand.4 uavrevovrai ws /cat TO, Wvt) ctSwAoAarpoCi/Tes. Iren.
1-15-6 etSwAoTTOte Map/<e Kat TeparocrKOTre. Precepts of the Apostles
(Gebhardt and Harnack, Barn. p. xxx) p^ ytvov olwoa-Koiros, eTretSr/
oSjyyet etsryv etSwAoAaTpetiai'.

we need a word denoting some kind
So then, as instead of lepoarvXeis
of idolatryand the kind of idolatry practised by and imputed to
the Jews was magic or soothsaying, one might suggest j/eKpoo-KOTms,
or TeparoTroAets, TrepiepyooTrovSeis (cf. Acts 19-19 T<av TO.
7rpadvT(av). Tl>e commonest art however of soothsaying was

augury, and the probabilities are that our author would not have
passed over augury in favour of a rarer kind. Perhaps therefore opvt-
$ocrK07ms or otaji/ocr/coTreis or opveocrKOTreis or KopaKoo-KOTrets. Cf. Epict.
.Ench.18 i<6pa$ orav /xv/
ala-tov KCKpdyr). In the Synod held at Con-.
n COMMENTARY 57
stantinople A.D. 692 (see Oeconomos, La Vie reli'gieuse dans 1'Empire

Byzantin, Paris, Ernest Lefoux, 1918, p. 223) was enacted ras O.TTU it
1
Ttov KQfxavtav KOI KopaKwv oitovoo"KO7rias Karapyi^T/vcu. But still closer
palaeographically would be UpaKoo-KOTreis, and iepa may have been
used genetically instead of opveov, or wild bird, as Kopa is in Lk 12-24.
Since writing this long note I have found what I had been looking
for so eagerly, namely, that iepa 2 was one of the birds of augury in
Egypt. For Origen in Cels.4-93 says irdvra aKaBapra fyya-ev

ctvcu TO. vo/u,ioyu,eva Trap'
AtyuTmois eu/at /navTifar Kal yap ev
?rapa MCUVO-T/ deTos re /ecu. iepa,. In Greece also lepaKCS were thought to
be fnavTtKoi. Cf. Orig. Cels.4-91 'ATroAAwi/ dyyeAo) xprfrat tepaKi- xipKos
yap 'ATroXAwi/o? eivai Aeyerai ra^vs ayyeAos. Therefore te/aaKOrKO7ret5 or
rather tepaKOTroAets (cf. Orac. Sib.l-103.6vei/oo7roAeiv TO. Trereu'u) is not
improbable.
25. <j>uXd<ro"j)s. Most witnesses Trpda-crys.
26. SiKaui>|jia.
Read TO SiKaiw/x.a.
All other Mss TO. StKatw/iara. But
the singular is corroborated by versions and Origen, and recurs in 8-4
TO St/catw/ua TOV v6{j.ov and in 1-32 TO StKatto/u,a TOW 9eov. The article
dropped out owing to the preceding -Tia.

27. Kpicei. A retort to Kpivuv of 2-1.
After Kpivet all other Mss add r/
CK <ijo-eu>s (=yevcT^s 5
see note on
v.l 4) aKpo/?wTia. : but this addition is inappropriate, for the reverse
of Sia y/oaju,/x,a,Tos would be x<*jpts ypa/u./u,aTos and not IK <we(os.
Sici
YP<i|Ap.aT09
= o-w ypa/AJiuxTi.
Cf. V.12. 14-20. lCor.16-3 Sta eVt-
o-roAaiv Towors Trefjuj/w.
2 Cor. 2-4 eypauj/a.
Sta TroAAcor ftaKpvw. 2 Pet. 1 -3
/caAeo-avTO? ^/uas Sta,

80^9, etc.
29. TrepirofJiT)KapSias. The syntax is 7re/HTo/u/J) Kap8ias early Trcpiro/xr/.

os.iri'eufiaTi. This reading, which is supported by Latin versions,
seems to me preferable, for TrepLTo/jy Kap8ia<s ev irve.viJia.TL, which is the
reading of all other Mss, virtually = 7re/om>p) /capStas ev KapSta. Origin-
ally perhaps o Trveu/xaTt, namely, o irvf.v^.o.ri 'lovSaios.
eiraivos. A play upon the name Jew Judah meaning praise as
explained by Gifford. A somewhat similar play in 2Cor.2-15, where
1
Euseb. Praep. Evi. 2-3-5 icopaices av6pwtrois xpav.vtt' avOpw-nui'
2
Or a different wild bird but called
58 COMMENTARY n in
and in Apoc.17-5, where /uiori/ptoi/ is a play upon

'
Gifford adds It is not at first sight apparent why St Paul
has added the clause Whose praise is not from men but from God.'
I believe the author had in view some precept like Mt 6-1, namely,
that the righteous man is not a Jew with his external signs and
ostentatious practices, whose ambition is admired by the public,
to be
TT/oo? TO OeaOrjvai TOIS a.vdpwirov>, but he who quietly does his duty and
looks but to God for approbation.
CHAPTER THE THIRD

1 to 2. The author
now, being himself a Jew, proceeds, in the spirit
of the Clementine Homilies (see 11-29), to protest that his strictures
must not be misunderstood as condemnatory of the whole Jewish
nation. The Jewish nation as a whole was worthy of respect in that
God chose it as the trustee of his Law, an idea further developed in
But the author probably felt that the destruction of Jeru-
1 1-1 3 to 31.
salem, so often and exultingly rubbed in to the Jews (see Orig. Gels.
1-47 and 2-8 '), had to be accounted for, and he explains that the Jews
of the present generation, having proved unworthy trustees by reason
of their denial of the prophecies respecting the advent of Jesus as the
Messiah predicted, had to be punished.
1. (5(j>e'\eia. Read 17 coê'A.eta with most Mss.
irepiTojui/fjs. Circumcision was derided by the Gentiles, and the author

as a Jew appears to wish to say a word in its defence. He defends it
by defending the Jews who practised it.

2. irpwroi/ fjieV. Parry 'the enumeration is not carried out.' So also
in 2ClemR.3-l, Justin 70 and probably lCor.15-3. So in English
c,
you often hear to begin with and in MGk TT/OWTO /ACV or -n-pwra Trpwra
without any intention on the part of the speaker to adduce a second
reason. 1-8 is different.
in,<rreu6Y)<rai' aurois T& \6yia. The pronoun also recorded inversions. 2

Cf. Clem. Horn. 16-2 TWV rrapa 'lovSaiois S^/Aocria TreTriorev/xeVtoV (3i(3\<av.
1
Also -4-22.
2
In G the pronoun is interlinear, and was probably suggested by the Latin
version.
in COMMENTARY 59
16-5 TO.S TrcTrio-Teu/xeVas ypa<jkas Trapa 'lovSatois. But it is absent from

all other Greek Mss. Cf. Clem. Horn. 11 -2 9 TVJV Mwwetos Iirio-Tf.v6t](rav
KaOeSpav. So either reading might be correct.

3. T|TTi<rTT|0'ai'. Cf. Justin 85 a 'lovSaTot yap, eôi/res ras irpo^ra'as Ka.1
del 7rpo(r8oK?70wTes TW Xptcrroj', 7rapayevo//,evoi/ rjyvorô-av.

rifcs. Same as O-TTO
/Aepovs in 11-25. 2%e Jews of the present genera-
tion, few in number as compared with those of past and future genera-
tions. To the latter, who were destined one day to acknowledge Jesus,
1
allpromises would be fulfilled, as affirmed in 11-251'.; ov8ev yap, as

lCleniR.27-2 says, dSwaroj/ Trapa TU> 0ew et/x/ty TO \j/evo-a<rOat.
JXT] TT)I>
many TOU 0eou KaTdpYâei; Cf. Clem. Horn. 2-44 et avros (6 $eos)
TTMTTOS OVK (TT(,
TTCpt JjJ/
VTrtCTêiTai, Kttl TtS 7riCTTVÔ"Tai ;
4. fjif) yeVoiro. Cf. Justin 320 C erra, ct JU,T)

TOUTO eo"Tt, o-VKO<ai/Tr/#rj(reTai
6 êos Kai oi;c eVrt

Aoyos o A.eywi' ws aA^Tjs o êos.
CO-TW. All other Mss yij/eV&o or ycj/eo-^w. The true reading seems to be
OTi.v as rend in Latin versions. in conjunction with yap, when
Taken
transferred here, it best suits the context, for the meaning would thus
be Speak thou no blasphemy, for God keeps faith ; those men however
who -will have been found false trustees must stand their trial and be
punished for their falseness. The indicative is confirmed by Fragm.24
of St Irenaeus, who in commenting upon Num. 23-19 rests his argu-
ment upon this passage and says Set'/cvuo-ij' <os Trm/res p.ev avOpwrroi ijfev-
Sovrai, 6 Se $eos ow^ owVws, del yap yu-eVei dA.7j^s. Here then we have
another instance of the superiority of G. The change into the impera-
tive was no doubt effected under the influence of the preceding
yeVoiro.
For the change of eWw into yu/r0fe> and vice versa compare ICor.
10-20 where again FG read cu/at as against yw<r9y fu&runt. See also notes on 11-6. 15-10. In all such passages
the elvat. forms are probably preferable as representing the popular
speech. The reason of the confusion is that both ea-rl and yiVerai were
occasionally represented by a slanting line. See Kenyon, Palaeography
of Greek Papyri, pp. 154 and 15G.
1
See also note on 11-17.
60 COMMENTARY m
s. A synonym of TTICTTOS; SO 2Pet.l-12 ev ry irapova-r) uXt)6t(.a.
= ei> TT? v7ra.pxov(TYi TrtWct. The latter would be more appropriate in
accordance with the foregoing T/Tno-Tô-av, airurTia, ma-rtv, but dA^&rjs

was preferred as verbally antithetical to the following i/re-Jcrr^s.
See
note on v. 7. Reversely, 1 Cor. 10- 13 TTICTTOS = dA^tfr/s.
iras YP- All other Mss TTUS Se, Avliich best suits the context- if we
read yap after mV. In G yap and Se seem to have changed places.
See note on 4-15.
iras 8e-KpiVe<r0ai ae. The import of this passage has been misunder-
stood to the extent which assumes that the author applied the quota-
tion as if God himself were to be tried. What the author means is
that the faithless trustee will be put upon his trial and called upon
to justify his conduct, receiving punishment should he be unable to
establish his innocence. In saying so the author meant to borrow terms
out of Ps. 5 1-6, but instead of modifying them so' as to fit exactly his
idea, he merely reproduces the quotation. Similarly in 11-9, instead
of saying -f/ Tpo7rea avru>v ecrrai, he reproduces the quotation yev^Tw
r) TpdVea avraij/. Instances of this style are abundant. Cf.15-3. ICor.
1-31. 2 Cor. 13-1 (where CTTI OTTO/AO/TOS 8vo r) rpitav iâprvptav ora^r/crerai
TraV prjfjiadX^Sxs vfuv Ae'yw). XII Patr.G Sim. 2, etc. What
lPet.2-7.
Theodore says in another place, namely, ry fjiaprvpia ofy w? TrpofyijTiK&s
eiprjfjLevri e^pr/a-aro, dAX' w? apfj.oovo"fl rots aTroSeSeiy/AeVots, applies also
to this passage. See also note on 4-7 and 8. In all languages quota-
tions on becoming proverbial, such as To be or not to be Allans, enfants
de la patrie Addio del passato, are prone to a loose use of this kind.
Cf. from The and the Hearth, ch.35 I just put my foot against
Cloister
his stomach, my hand and a spfing with my foot, and
gave a tug with
sent him flying to Kingdom come. But in early Christian works this
peculiarity was much abused, probably in imitation of the style of

.Jewish doctors.
iJ/euaTirjs. A false, trustee. Cf. HermP. SMand. ol ovv i/reuSo'/Aei/oi d#e-
Toi}(riTOV Kvpiov Kol ytvovTcti (iTrotTTep^Tat TOV Kvpiov, fj.r] TrapaStSoVre?

aura) ryv 7rapaKaTa6^Kf]v r)v
e'Aa/Soi/. In
ancient times to deny a deposit
a practice easy then and frequent was looked upon as a crime of
an exceptionally heinous character, and it was strongly denounced
by Christians. Pliny records of them that they bound themselves with
in COMMENTARY 61
mi oath ne depositum appellati abneyarenl (Ep. 10-96). Cf. Tert. Apol.

46 Anaxagoras depositum hostibus deneyavit ; Christianus et extra
jidelis vocatur. Jews also were very punctilious in matters of trust.
In Orac. Sib.2-172 false trustees are denounced as Trto-ToAerai.
5. TJpwp. The Jews are meant in wlioiu the author includes himself.
So in v. 9e'ô/Aej'
or TrpoexopeOa. See also note on 4-1 The aStKta or . Kin
of the Jews was that they denied the Messiahship of Jesus.
Sixaiocnii'if)!'
= e'Xeos, clemency, us often. Cf. v. 26. 2Pet.l-l. Gen. 18-
19. Ex. 15-13. Just. Diogn.9-3, etc. See also note on 1-17. The anti-
thesis between ABiKia and SiKaLoa-vvrjv is only verbal. See note on 1 -28.
owumjo-ii'. Proves. Wordsworth refers to Gal. 2-1 8. See note on

v. 31. Cf. also Clem. Hom.3-12 Trpoyj/uxru/ eu/at (rvvi<rTr)<rw. 3-41 TTWS
TOVTO cruoTiJcrai Swowrat ; Psetido-Ignut. Trail. 6 'iva voôv trixmycraKrti'.
Grig. Gels. 3- 14 6 Xoyos os &eov Aoyos 0-vvirrTa.Tcu, KCU o 'I^trovs vlo<s wv

deov aTToSeiKVOTat. The meaning is If it come to. this, that the clemency
of God is proved by the Jewish sin.

TI epoOjuiej'; What must our conclusion
be'f But the speech proceeds
as if had been said What will a man, a non-Jetv, say 1 Will fie not
it
be troubled in his mind and argue that, etc. !
Tri<j>epeuf T^ opyilf . Cf. Ps.7-12 opyyv firuytov. Just. Cohort.21 TI//.W-
piav lirdytav.
Korcii acOpfuTrot'. As a non-Jew or -a heathen iniyht argue. The author
protests that he himself would not for one moment admit that God
'
might be aStKos. Euthymius Kara avOpwirwov (rvXXoyta-fjLov.'

7. el yap. All other Mss el 8e.
dXÔeia. From the context it is clear that aXÔeia. here employed

is
in the same sense as <H/cutoo-w?/i' in v. 5. Apparently a Hebraism;

cf. Ps. 24-10 e'Aeo? KOL aX-jOeta. The word was probably chosen all the
more because it presented itself as antithetical to iêv/uart. See note
on aXrjOvjs in v. 4.
els TTJC Sogai/ aurou. These words seem superfluous. They were
probably added in the form ryv BIKMOO-VVTIV avrov by a commentator
els
who did not perceive that the preceding aXijOeua meant

See notes on v. 23 and 9-23.
TI icai. Cf. 1 Cor. 5- 12 TI Kat' /xot TOIIS e^'a) KpiVeiv; 15-29 Tt' KOI.
'Cf)vro.i (read ftwravLôvra.!, as also ^?ao-ai'io/xei/ot instead of

62 COMMENTARY in
virep O.VTWV ; ri KOL i^/xets KLv8vvevo[J(.ev; Pllilos. 10-21 el

yap fJL-r/ elx ev
OeXeiv, ri KOL VO/AOS ayweTo ; Clem. Hom.6-11 el p.r] TrapaKoAouêis ots
Aeyw, Tt'/cat
StaAeyo/Aai; 19-6 TI /cat
T^V a,p^r)v ,v)rel; TL KOL eyw ov Swa/xcu
iw TTOLVTO, jLtov 8a7ra.!/av ^povovj Grig. Cels.2-70 Tt /cat vofjit^ci ; Lucian. 61
TL Kal <f>povr)o~ew CIKOS tort ; Also o rt Kat'. Litcian.40 OWTTCO (Aavddvta o rt KCU
Aeyet?, etc.
Kdycj. Mankind in general.
8. IAYJ. Namely, /x,r; Trotw/x-ei/, but added to Ae'yetv
in the form in which
the sinner would have expressed it.
Kal KaGws. In G there are three dots under KOL (not noticed by
Tischendorf), an indication that the word should be deleted. It is also
absent in B, and much better away.

TO Kpi|ia eVSiKoc CO-TIC. If the text is correct, I should refer the
(Sv
pronoun to ^/A&V in v. 5, meaning Sw 'louSaiW. This would accord with

the context, for the author would thus say that, though the Jews as
a whole are estimable, still those of the present generation, who in
spite of the proofs from the prophetic writings do not believe in Jesus,
must be rightly condemned and punished. But I suspect that instead
of eVSiKoj/ we should read eK^rjXov. The phrase S>v TO Kpi/m e'/cSÂoV eo-rw
with variations seems to have been a current one. Cf. 1 Tim. 5-24 TLVWV
av@p<ji)7r<DV ai d/Ao/mtu TrpoSÂoi etcriv, Trpoayowrai 2 Tim. 3-9
ets xpia-iv.
17
avoia aiiT&v e/cSiyAos ecrrai. lClemR.51-3 S>v TO K/Dt/x,a TrpdSÂoi/
eyevrjOif).
Pseudo-Ignat. Philad.8 Xpto-Tos ov TrapaKova-ai Trpo'Sr/Aos 6'Ae^pos. With

this alteration thepronoun would refer to the men who uttered the
preceding calumny, and the meaning be ivhose sin in so arguing is
obvious. 1 But who specifically were the men who so argued ? I cannot
trace. They probably belonged to a branch of that extravagant school
of Carpocrates who 'is said to have taught that it was necessary for
those who aspired to the higher life to pass through every form of
action usually reputed sinful, in order to complete their defiance of
the powers which rule the world.' See Mansel, p. 120, and my note on
8-12. Upon this supposition ^/xas must mean the Christians generally,
who no doubt were taunted by their adversaries with the doctrines
1
Euthymius
'
rSiv fyaaKuvroiv on Xfyoptv -noiriaoifiev rd Kaica evtiticos fj tca.Ta.8tKT]
avKwjiavrovvroiv
in COMMENTARY 63
of Carpocrates as if they were held by the whole Christian body. If
so, to attribute this part, at any rate, of the Epistle to St Paul is to

commit a flagrant anachronism.
9. TI ou^ TrpoKaT(!xofxei> itspwrabv; So also D and Latin versions in
verbal accordance with v.l. The meaning is What is then the privilege
which you find that the Jeivs (see note on T)/X.WV in v. 5) enjoy An "i
answer ovStv is implied. Most Mss give n ovv; 7rpoex<jfji.e0a; ou, TTO.VTWS.
But this assumes the previoits argument to have been that the Jews
.occupied a sxiperior position to that of other nations, whereas on the
contrary it was that they did not, and it is the latter statement that
the reading of G presupposes.
irpoKarexofAef. The first preposition is not indispensable, for its
meaning is supplied by Trepura-ov.On the other hand, G.D give Tyrmo-a-
jaefla,
whereas most Mss exhibit TrpoTjTiatra/xeâ. It may be then that
the scribe of the archetype of GD
found Trpb in the margin of the Ms
which he was himself copying, and instead of adding it to ^rtao-a/xeâ
he added it to Kare'xo/x.ei'.
irpoe)(o(j,e0a
= 7rpOKpivo/>te$a, 7rpoTi/x.(!j/x,e$a.
A passive (so a Scholiast
in Oecumenius, see Gifford) formed from a deponent, for Trpoe^w,
though active in form, is a deponent. Such formations were frequent
in Hellenistic times and onwards. Cf. Lie 1 2-9 o djovô-a/xei'os p.e
&ij(reT(U. Acts 15-4 a.7re8e^0^crav VTTO Tr)<s fKK\7)crLa<s. 1 Pet. 4-6
). Apoc. 1 1 -1 8 TO, WVT\ wpyiar&rja-av ( = were punished}. ] 6-1 9

= iJ.ve(a<s îwOrf). IClemR. 1 3-2 a>s xP rf
l
arTe ^ ecr ^
vfuv. 42-1 ot a.7rdo-ToXot eti^yyeXt'trô-av'aTro TOV

(fj/juv
after ttTroo-roAot should be deleted). Ignat. Smyr.5 ^
O.VTOV. HermP.4 Mand. 1-7 eai' /xeraj/oô-^ r) yvvr], ov
Ciem. Hom.l 1-9 Trpos dvat'crîyra 7TTor]fjLi'o^ (i.e. VTTO TWV avOpwinuiv ',
the
Latin version correctly quando una cum sensum non habentibus timetur).
Just. Diogn.3 Trapeêtv fjnapLav fjyolvT av (=^ VO^LÔIVT
ai/). Epict. Ench.
32 oVavT/o-ot <rv/ji/3ov\vOfj. Athenag. 1 p.2^Toovo/x,arl7re^0aj/Tai. Simi-

larly from active deponents Col. 1-6 Kap-n-oôpov/jievov. Ignat. Rom. 8
tfeA/iyo-are iva. KO! fytets OeXrjdrjre. Oxyr. Pap. 11 07 ?/ rpo(j>o<;
<f)6pows.
1
Acts 10-31 ai e\cr]iJioaiji'ai aov e
64 COMMENTARY in
011. So I think we must accentuate and punctuate. Namely,

jraj'Tws.
TravTws ov, by no means. See Lightfoot at lCor.5-10.

12. f\xpeuQi](Tav. No doubt ^xpeiwâuv, which is also the reading
of most Mss.
13. Xdpuyg. So 8-38 oVyeAos. 9-19 /xeVêrai.
e&oXiouow. The same form in MGk.
19. Xe'yei Xeyet. Most Mss Aeyet AaAet. The same fluctuation in
lCor.9-8. Jn 8-26. 8-45 to 46.
From [V<S]fjK{> to the end of the Epistle we possess the text of F, which
is practically identical with G. So that henceforth my text represents
both F and G.
ica Tto.v
or<5fjia <f>pa,Yfj. Cf. 1 Cor. 1-2 9 OTTWS //,r/ Kavâ-rjraL iracra crdp.
JiJph.2-9 tva p.r] TIS Kcur^tr^Tou.
trav aTojjia. So that the Jews themselves may not in their arrogance
claim that, unlike all other nations, they are not {' a/xapTtav.
20. Sum = 810, therefore. In this sense Start recurs in Acts 20-26.
lPet.2-6. lThes.2-18. 3-1 (only inB), etc. 1 But in all these passages Sto
also exists as a variant, and I am inclined to think that it is the true
reading both there and in this place. Probably the same correction
needed in 1 Cor. 10- 17, where otherwise AVC must giAre 6Vt the sense
of Sto.
Sid yap c6|xou liriYcwcreus djjiapTuxs. So FG, which may represent an

old reading 8ia yap vopov eTriyj/cocretos a/x,a/ma. in accordance with 5-20
1'd/x.os
Se 7rapeto~Â^6i' iva Tr/Xcovatrr/ TO TrapaTrrw/yta. But it is more likely
that the reading of the other Mss 8ia yap vo/xou eTrtyvwo-is d/Aaprtas is
the correct one, the sense being Surely 'what the Law effected was to
open men's eyes to the existence of sin (cf.7-7 dXXa, rr;v cx/xapnai/ OVK eyi/wv
Sia vo/xou); it was not meant to condone sin through adherence
dpy
to circumcision and ceremonial practices. The genitive cVtyvwcrews may
be accounted for by its proximity to <W.
yap. It would be more appropriate to say 8e but the use of yap in ;
Hellenistic times as an exclusively causal or explanatory particle is not

strict. See note on 1-18.
em-yûo-is. Concerning the addition of the preposition see note on
1-11.
See Farrar, St Paul, II, p. 208.

in COMMENTARY 65
d/xaprtas. This seems to be an echo of the Epicurean

dictum apxy (quoted by
orwTJ/ptas yvtaans (or eTriyi/cotm) d/AapT^/x-aros
Lightfoot at Phil. p. 281). Cf. Seneca, Epist. Mor.28 Initium est salutis
notitia peccati. Egregie mihi hoc dixisse videtur Epicurus. Nam qui
peccare se nescit corrigi non vult; deprehendas te oportet antequam

'emendes. But the virtue of the comprehension of d//,apTi7//,a,T09, which
in the Greek philosophy was applied to one's own personal moral
defects, is here transferred to the Jewish Law which is held to have
expounded sin. Though probably noticed already by previous students,

1 may here mention a few Greek thoughts which, in a more or less
modified form, have been embodied in the sacred literature, as was
inevitable. Epict. Ench.29 Trpwrov eTn'o-Kei/rai oirolov e<m TO Trpaypa, eira
TTJV treaiiToy <ftvo~tv KardfAaOe el 8watraty8acrracrat(

= Lk 14-28). 33opKoi/
, ct p.ev olov re, cis airav cl 8e JUT/,
IK rwv CVOVTCDI/ (= Mt 5-37).
47 av dovajcrai TTOTC ?rpos TTOVOV OeXys, <reavTta KOL fjLTj rots ^to ( = Mt 6-16).
Cebes, Coray's edition, p. 76 OVKOVV [opas] Kal Bvpav nva p,iKpav KOI o86v
TWO. Trpo T^S Ovpas, rj/Tis ov TroXv 6Â.e?ra6 dAA.' oXiyoi TTO.VV Tropevovrai
(ocrTrep dvoSc'as TWOS etvai 8oKovo-ijs; OVKOVV KOI dvdjSacris orev^ Trow; AVTTJ
TOLVVV eortv r)
68o5 T) ayovo~a Trpos r^v akr)6ivr]V TraiSciW (
= Mt 7-13). Several
of the evangelical parables may have been adaptations from Greek
sources now lost.
21 to 31. A later addition. For (1) chap. 4 links up with 3-20 quite
logically, whereas the intervening verses disturb the argument; (2) 81-
K<uoo-vvr) 6eov Trecjbavepomu Sia iricrTecos 'Irja-oiJ XprroS is but a repetition

of 1-17 StKcctocrwT/ Otov aTTOKaXvTTTeTai CK irwrrews cis 'I^crow Xpio-rov ;
(3) ov yap GOTH/ StacrToX^, Trdvres yap ^/Aaprov is likewise but a repeti-
tion of what has just been stated in v.19; (4) Aoyio/Ae0a yap-or ovv
etc. of v. 28 represents a conclusion, and this verse therefore must
have been penned by some one who was arguing independently of

chap. 4, which contains the real conclusion; in fact, by ^ 'lovSatW 6
0os fjiovov, oiixi 8e Kai e0van/ the contention against the imcircumcised
Gentiles is indignantly and definitely hurled back as preposterous and
outside a serious argument.
21. SiKaioarucY] =
SiKaiucris. See note on 1-17.
22. Sia iri0TEb>s. By the path of faith, Cf Tn 1 0-9 lyw

.
ei/u 17 Ovpa,
oC C/AOU eav Tts eioreX^ry (rw^crcrat. 14-6 eyw ct/xt rj
oSos KOI f)
E
66 COMMENTARY in
ep)(fTa.L Trpos TOV Trorepa ei/x//

OL tfMov. Hebr.lO-20eveKain<rei/
['l?7<rovs] oBbv 7rp6(T<f)aTov Sta TOV KaraTrcTao-jLiaTos. Clem. Honi.7-7 oScwucrt

Sta a.Trt(TTta<s. Ignat. Philad.9 apxiepcvs Ovpa TOV TraTpos Si' ov etaepôvTat
at 'I<raaK KOL 'IaK<a/3.
l eirl irdVTas. Absent in a few but important Mss. It adds nothing

to eis Travras. Either eis TrdVras or evrt Travras represents a variant trans-
ferred from the margin into the text.
23. uorepoui'Tai. Are debarred from. Cf. Numb.9-7 ^/
CTTI
tyvxfl u-vOptoirov fM]
ovv {icrTep^(rct)/Aci/ (
= v&reprjO&fJi.ei')
TO 8<t>pov Kvptov ; Ignat. Epll, 5 lav py rts y evros TOW 6vcria.<mr)piov,
v(TTepLTa.L TOT) aprov TOV Oeov.
86^T]s. No doubt SiKaioo-v'i/T/s as shown by BiKaiovpevoi. See notes on

v.7 and 9-23. The meaning is All men have sinned and can lay no claim
to justification ; if they are justified at all, it is a gift.
24. SiKaioufJiei'oi
= StKatoui/rai 8e.
25. After 8i/<aioo-w^s O.VTOV all Mss, with the exception .of FG and
a few cursives, add Sia ryv Tra/oecru/ TWI/ irpoyeyovoTwv a/xapT^/xaTOJV ev
rfj avoxfj TOV Oeov irpbs TYJV eVSetîv T^S StKaioawiys O.VTOV. Tischendorf
remarks '
transiliendo om.' But it is not so. Clearly TT/JOS ryv eVSei^n/
SiKcuo(ruvi7s O.VTOV is redundant ;
nor do I see that Sta TVJV 7rdpeo-w
Trpoyeyoj/oTcoi/ djuaprq/AaTcov
adds anything new to what was stated
in vv. 23 and 24.
Siot (T^K). For thepurposeof. See Jannaris 1521 and 1534. Sophocles
limits this usage of 810. to its combination with the infinitive but he ;
is mistaken.
irdpeo-if. I doubt its correctness, for as a derivative from 7ra/>6?7/u it
should mean neglect, and such a meaning is unsuitable at this place.
Perhaps -rro.p6po.a-Lv.
Cf. Wisd. 11-23 (quoted by Sanday and Headlam)
a/u,apry/AaTa av6p(a-jr<av. Job 11-11 aroTra ov Trapoiêrat.
26. iv TTJ dfoxfj. Construe with Trpoyeyoi/orwv. Cf. Just. Diogn.9-1
i/ TOV Trpoo~6ev xpovou etacrei/ ^/x,as drctKrais Copals <e'pecr0ai, oi;
e^>^Sd/xj/os rais ajaapTiats r)fji.S)v

a.XX'
dvepô/xei/os.
See also my
note on ej/
TroAX^ jjiaKpoOv/jiia of 9-22.
els TO eii/ai. It should be TOV elvau as explanatory of Si/catoo-vV^s.
But pedantic interpolators affecting the style of the LXX were very
partial to the use of ets.
in COMMENTARY 67
Clement. See note on v.5.
Showing his clemency upon such as are believers. All

KT\.
other Mss, with the exception of two cursives, add KCU before SiKaiowTa
as though SiKaioi/ and SiKaiowra represented two different actions.
IK moTws. As it were/rom the party of by analogy with 01 IK
(4-12), 01 6K vo/xou (4-14), etc. Cf. Acts 15-5 TIVK rfflv O.TTO rfc
at/aetrews TW <&apura.i<av. Clem. Hom.6-1 TWI/ CK TraiSa'as avS/scoT/, etc.
After Trto-Tcws all Mss, excepting FG and

52 (see Baljon), add 'lyo-ov
or 'Irjarovv (the latter
no doubt an oversight). Either reading of course
is possible.
27. TWK epywi'; How could a Jew be rationally asked whether his
claims were set aside by legal works ? The reverse question could
only be rational, namely, whether on the strength of the argument
the Jew could still contend that his claims were valid by reason of
his adherence to works. Either the interpolator got mixed or the
original text was TTQV ovv fj Kavô-is o-ov ; Sia TTOIOU ; TWJ/ epywv vop.ov
(so v. 28) ; OVK, dXX' eeK\er0i7 8ta vo/xov mo-Tews. Where, Jew, dost
tJiou find a reason for glorying ? in what ? is it in legal works ? Not
so, for such glorying is set aside by the new law of faith.
Sia yojjiou moreo)?. Probably Sia Trurrews.
28. Xoyiôfiefla KT\. An allusion to what was stated in vv. 23 to 25.
Therefore probably eAoyio/Ae0a or IXoyto-a/xeâ.
yap. Most Mss ovv. But there is no room for a conclusion ;

what
is required a reason in support of the previous verse.
is
30. eTrenrep els 6 0e6s. As we Jews acknowledge in our Shema. For

the Shema (Deut. 6-4) declares "AKOUC 'Io-pay\ !
KV/HOS 6 0eos ^//.wv Kvpios
L<S <TTtV.
ex mo-Tews. See note on v. 26. The Jew, notwithstanding his cir-
cumcision, shall only be justified provided that he adhere to the
party of faith.
Sid TTJS mo-Tews. The Gentile, in spite of uncircumcision, shall be
justified by means of his faitb.

31. vo\wv lordfofjiec. The interpolator as an Apologist probably pro-
tests that he must not be understood as repudiating the Law. We, he
explains, far from denying the Laio, prove it. For the Apologists con-
tended that, just as the predictions in the Law proved the advent of
E2
68 COMMENTARY m iv
Jesus, so the advent of Jesus proved the validity of the Law. Cf. Orig.
Gels. 1-45 e/c TWV Trepi Îf)(rov a/TroSei'êtov Iv vo/xw KO.I 7rpo<pi/Tcus aTrooei-
KVUTCU 6Vi Kal M<ow>7S /cal qt
Trpo^Tat -f)<rav wpoc^Tcu TOT) $eou.
ordfoiAey. The first letter has dropped out, the word beginning
aline; a frequent occurrence. See note on 4-15. But- perhaps <rw
urrdvoptv, we prove. Cf. Pseudo-Ignat. Trail. 6 iva vopov <rv(TTr)cr(0(nv.
See note on v. 5.
CHAPTER THE FOURTH

1. eoprjKeVai. I do not quite follow how this word can, as is supposed,
mean to have derived an advantage. To nie it seeins devoid of any
sense satisfactory to the context. The true reading, I suspect, is elpr}-
Kevat, the subject being TOV j/d/xov or TT/V ypa</T/v, to be supplied from
3-19. The intervening interpolation would naturally have obscured
the connection between the two verses and made eipT/KeVat unintelli-
gible and liable to be tampered with. Of course epov/u,ei/ elprjxevai, is
not elegant, but cf. Justin 358d oVav Ae'yr;

6 Ao'yos elprjKevat TOV Oeov.
'
A^paafX
ipT]KeVai =
cip^Kevat Trepi TOV 'AjSpaa/u,. So V. 6 Ae'ya rbv fia/ca-
purjAov. 10-5 ypd(f>ei rrjv SiKaiotrvvrjv.
Cf. also Jn 6-71 c'Aeyci/ TOV 'lov-
8av. Justin 34 Ic ^Beyyo^fvov awovs ( =

Trepi avTwv, as the following
genitive shows) ws yivo^fvwv.

irarcpa. Several Mss TrpoiraTopa, but TraTepa is confirmed by vv. 1 1
and 12. Nowhere else does TrpoTrcmop occur in the N.T. It was prob-
ably a special Gnostic term applied to the .Super-God, if I may so call
the Gnostic SupremeBeing. It so occurs in a Gnostic fragment, No.1081
of Oxyr. Papyri, which according to Dr Hunt's restoration runs thus :
6 TO>V oX(DV 8eO"7TOT>79 OVK CtTTl TTO-T^p dAAa TTpOTTaTOJp' 6 yap TTCtT^p O.p~)(rj
CQ-TW T>V (WeAAwTtov; and in 3Mac.2-21 6 iravTiav CTTOTTT^S êo9 Kal Trpo-
TTCtTtDp.
rjp.on'. Of us the Jews. See note on 3-5.
2. Y^P- Certainly, I grant you that. See note on 1-18.

^8iKeuc50ir)
= ffjLapTvpyO-r) expressed in Hebr.11-4 con-
ctvat StKaios, as
cerning Abel. Cf. Just.241b 'AjSpaaft eoLKauaOij Kal euAoyr/fljy.

eX". This reading with 'A/Spaa//, as the subject makes the reason-
ing illogical, for the conclusion would be that, if Abraham was not
TV COMMENTARY 69
proclaimed righteous by reason of his works, there remained no

occasion for any pride on his part. The true reading, I haTe no doubt,
is
c'xeis,
the subject being thou the Jew. The passage thus, in accor-
dance with the argument which aims at refuting the pretensions of the
Jews, states that they would be justified in glorying for adherence to
works only if Abraham had been proclaimed righteous by reason of
such works. Cf. e'x et f r *X t<s * n ^ 14-22.
dXV 06 irp&s 0eoV. Briefly expressed (see note on 1-8) for dAA' OVK
cp(ci9 Kav)(7]/j(,a, oi> yap e

Hpywv efttKatojd'r) TT/JOS deuv. But thou hast no
it is not by reason of his works that Abraham
(/round for glorying, for
i.vas proclaimed righteous in his affairs with God.
irpos OeoK. In his affairs ivith God; or, as we now say, in matters
religious. Such the meaning also in 5-1. 15-17. 2 Cor. 3-4. Acts 24-16.
is
Un 2-1. 3-21. 5-14. Similarly 2 Cor. 12-21 /x,r; raireivwo-et /xe 6 0eos pov
7T/305 -u/xas (lest my God make me fail in my dealings with, or my

ministry to, Gal. 2-1 4 OVK opOoTro&ova-iv irpos ryv aXyQeiav (= in
you].
the matter of truth).
5. moTcifom. The lazy servant is spared because by appealing to
his master for pardon he demonstrates his belief in obtaining it and
thus attributes to him a clement and generous heart.
clearly appears from the context that
'
dcrej3r]v. Bloomfield it rov
isonly a variation in phrase for TOV [/u/J)] epyaôpevov.' But rbv
cannot possibly mean TOV ^ e/ayaô/xei/oi/.
I suggest
dvc/oy^v.
For this form of the accusative see Jannaris 432, who
however only quotes instances of proper names. In 16-11 some Mss
crvyywrjv.
Hebr.6-19 derâX^v, where see Tischendorf.
6. Xe'yet KT\. The author would have made his meaning clearer had
he said Aeyet ev zv6a o 6fo s Xoytêrai a.v6punr<a 8LKatoa"vvrjv
r<3 fjLaKapicrfj.(a i
(StKaioi aiv6pu>Trov) x^pts epywi/. For his meaning is that there is a passage
in David that passage where the blessing occurs which shows that
a man can be justified without the performance of works on his part.
Now how does that passage in the author's view show this ? It shows
it Ibymentioning that non-performance of the Law (dvo/>uai) has been
forgiven in the past and not held a sin (ov //.?/ AoytV^Tai dyuaprtW).
.
7 and 8. The whole passage quoted, but the essential words therein
as applicable to the argument are d^&^crav al dj/o//,/cu and ov py Aoyt-

70 COMMENTARY iv
<n)Tai Kvptos afw.priav. So in Epb.4-8 the only essential words in the

quotation are eoWer So/idTo, rots avOpwrois. See also note on 3-4. Cf.
besides 8-36. 9-9. 9-1 7.1 Cor. 3-1 6, where awosSecrwôreTat redundant,
1
etc.
7. 0.1
drofxuu. Quoted as if it were equivalent to ai /x,r) Tronjcreis epycov
vop.ov. See note on 1-18.

So F biit G, supported by D, ov.
8. w. ;
Having shown that the performance of works is immaterial,

9. the
author now proceeds to expound how the essential point is faith.
6 (j-aKapiajAos oSy OUTOS KT\. Is then the application of these words in
the //ttKapicr/xos as to- non-reckoning of sins limited to the circumcised
only or does it equally extend to the uncircumcised ? F avros.
Yp. A more appropriate particle would have been 817.

See note on
13-6.
11. o-^payi&a. Read et? o-^paylSa as required by the usage. Pseudo-
Barnabas 9-6, in refuting seemingly our passage, quotes it as Trept-
rir\i.t]To.i b Aaos et? o-r/>pa.yi8a.
cr^payiSa [8id] TTJS SiKaioo-ucYjs. The author, being a Jew, grants that
circumcision was a kind of honorific sign, a decoration as it were for
righteousness; as a liberal-minded man however he con tends that this

righteousness consisted in faith and not in Jewish works. In later
times the Apologists contended that circumcision was a brand of
infamy. See Justin 234 a.
810 TT}S SIKCUOOWYJS. The preposition here exists only in FG and
clearly wrong; on the other hand, in v. 13 it is absent from these
is
same Mss. Probably <ua was added at one time in the margin as
a correction of v.13, but was mistaken for a correction of this
passage.
eis TO elvai. And A-O he became. See note on 1-20.
eTi/ai = yej'e'cr0ai.
See note on 3-4.
jrarepa. In accordance with the Jewish notion that the vices and
1
Farrar, St Paul, 'The controversial use which St Paul makes of
I, p. 47:
the LXX is very remarkable.
It often seems to consider the mere words of
a writer as of conclusive authority entirely apart from their original appli-
cation. This is the essence of the later Kabbala with its Parties namely ;
Pcshat = explanation, Remes = hint, Derush = 'homi]y, and God- mystery.'

iv COMMENTARY 71
virtues of the fathers reflected upon the sons, on becoming the father
of all believers Abraham transmitted to them the righteousness which
he himself acquired through faith.
Si aKpo|3u0Tias. What
the meaning of these words ? It seems to
is
me that they lack any. The version though they be in uncircumcision is

totally unwarranted, and shows that they cannot be made to yield
a rational meaning without forcing. The references to 2-27. 14-20.
2 Cor. 2-4 to which commentators appeal do not help us. The force of
the preposition in those passages is crvv, /ACTO, (see my note on 2-27),
and how can TTUTTCVOVTWV pera aKpoffvorrtas mean them that believe
though they be in uncircumcision ? The words were apparently foisted
by an Over-zealous Gentile who would not have it on any account
that a circumcised man could be a true believer. When this interpola-
tion was
established, another interpolator from the opposite party
probably came along and added K<H Trarepa Trepiro/o/s with the idea
of protesting that even a circumcised Jew could be a proper Christian.
That these words also are an interpolation is shown (1) by the syntax,
for TOIScannot be construed with Trarepa which requires a genitive,
and (2) by KCU rots oroixoCo-iv with which they are incompatible unless
either we write TOIS KOL OTOIXOVOW with cle Beze or we assume with
Gifford that an amanuensis inserted a superfluous K<U. When Si" d*po-
/JwTtas and Trarepa TreptTo/rJjs are discarded, the passage becomes per-
fectly lucid and logical. It states that Abraham became the father
of all believers, so that they can all expect justification, no less the
uncircumcised but believing Gentiles than the circumcised Jews. At
present the passage teems with inextricable difficulties.
K Sucauxnfof)!'. Some Mss omit the article, but probably it was
added because the author had rbv ^KT&OV of v. 4 in his mind.
13. o<5 yap. By none of its meanings does yap fit the coatext.
I suspect OVK apa (see note on 5-17. 7-8. 7-15), the sense being : Thus it
is demonstrated that it was by reason of his faith that Abraham was
promised the world for his heirs, and not, as the Jews contend, on con-
dition of his heirs adhering to the Law.
In Gal. 3- 16 it is argued that o-Wp/xari. indicates Christ.
72 COMMENTARY iv
In fact, the whole of Abraham's case is there argued upon quite different
lines to those followed here, showing a distinct authorship.
SiKeuoauntjs. So G, Sta being supplied from 8ta vop.ov. But F gives

8iKaLoo-vvr}v, which points to an old variant Sta SIKCUOO-WT/V, one which
seems to me of some value. See note on 8-37. All other Mss
15.6 yap =6 Se. See note on 3-4.

TTOU. I.e. oirov. The same mistake in 2Cor.3-17. An initial letter
often drops out. So 1-15 o for TO; 3-31 a-Ta.vofj.ev

for lo-ravo/xev ;
5-18
and 20 pa and o/x,os (not recorded by Tischendorf) for apa and i/o/xos,
etc. All other Mss ov. The same fluctuation in 5-20.
TTOU y&p. NABC

give ov 8e, which probably represents an attempt at
imparting to the corrupt text a tolerable sense.
No meaning. Read Trapd/cAô-is. The sense is that, if only
Trapd{3a<ns.
Jews Law can be justified, then not only is
as the possessors of the
faith a vain thing, but the Law itself a fatal instrument, for those
not born under the Law could hope for no consolation or salvation.
To practically the same effect is it stated in Gal. 2-21 el
yap Sta v6p.ov
Si/catocrwiy, apa XpioTos 8<apeav arreOavev.
1 6. ou TUCK TOU cofjiou dXXd TW IK moTews. Nearly all witnesses ov TW e/c
TOV vo/jiov fjiovov aXXa Kal TW e/< Trt'crrceos, agreeing in phraseology with
v.l 2. Either reading might be right.
'Appadfx. Hereafter the argument is pursued in v.l 8. The inter-
vening words are pointless and irrelevant; they probably were inspired
by irarepa iroXXStv *6vS>v of v.l 8 and noted in the margin, whence they
were inserted in the wrong place.

17. KareVai'Ti, = avrL
Haremm ou emoreuaas Oew. All other Mss Karevavrt ov emo-reva-as
6fov in accordance with the following genitives. The reading of FG
represents the words as though they were a continuation of the quota-
tion, which however in the LXX
stops at reOeLKo. o-e. On the other hand,
Karevavri ov emo-Tevo~as 6e> in the sense av6' &v eTrt'oTeucras 6eQ (cf. Lk
1-20 av6' S>v OVK cTuoTeucras rots Adyots uov) yields a perfect sense,
whereas the common reading is very strange. The English version who
is the father of us all (as it is written, A father of many nations have

I made, thee] before him ivhom he believed, even God is a mere make-
iv COMMENTARY 73
shift. Should FG represent the original text, the following genitives

must be a genitival solecism such as in the Hellenistic period was not
unknown (cf. Apoc.1-15 h Ka/j-tvca Tren-v/oto/iev^s. lActa Pil. 16-5 KaOe-
o/Aej>oj> ets TO opos, SI&XO-KOVTOS. Just. 341 C <ftOcyy6fjt,evov

avrovs u>s ytvo-
/x,evo)v. Mart. Petri, ch. 3 KaraTreoroi'Tos avrov lK\vdtlS)<s
as narrated in the Genesis. Meyer KaXetv often denotes
the creating call of God.'
(S oinu. Cf. Lie 15-1 9 TTOLVJO-OV /xc ws eva roiv ju.r0<W. XII Patr.
(Charles, p. 257) ai/ao-rr/o-ct as apxtepea.

But the prevalent usage was to
say ets ovra. Cf. Philo 2-367 TO. /AT) OVTO. efcctXeo-o/ ets TO elvai (quoted by
Bloomfield). 1-19 TO, fj,r) ovra ets TO etvat TTapayayctv. Iren. 5-3-2 CK /XT/
TTOtrjcrai. el<s TO elvat. Clem. Horn. 3-32 TO. pr) ovra. ets TO
ovriav etvat (rvcrTrj-
era/xej/a). HerinP. 1 Mand. 7rotiyo"as e/f TOV fjJtj

OVTOS eis TO etvai.
18. <!>' eXiriSi = Iv TreiroiOycru (cf. lClemR.45-8), confidently, securely.

"
Cf. lClemR.57-7 KaTao-K^j/wo-ei CTT' eAirt'Si Kat ô-ux^ 61
&<j>6(3(a<;. Judg.
18-7. 18-10. Acts 2-26. XII Patr. Ben.10-11, etc. Oxyr. Pap.1597,
where Grenfell Iv eXmSt.
emoreuaer is TO yereffOai. Cf. Acts 15-11 7rrreuo/Aej' (rtadvjvat.
fc9 al do-repes TOU oupai/ou Kal TO ap-ixof TTJS OaXdffonrjs. So also Latin
versions. Added as though itwere a continuation of the quotation,
but it is not in the LXX. Both at do-Te/oes and TO a/x/xoj' show that
the words were added by a foreigner, who no doubt was translating
as well as he could from Latin. The Latin translators apparently
took the words from Hebr.11-12, one of them following very closely
the sentence ^9r) a/*//.os r/ -n-apa
TO xetAos T^S QaXdo-a-ys of that passage
and rendering velut arena quae est in litore maris.
TTJ morei ou (= OTI, SIOTI) KaTei'OY]cre'. Not, Jiavinij

19. JAY) da0efT)ffas iv
weakened in his faith from the fact that he realized.
kv Ttj iriarei. So FGD. Equivalent to T# Trt'trTa; see note on 1-19.
All other Mss omit the preposition.
;
ou. The same as oVou, which soon after classical times made its
appearance in popular speech as a substitute for the relative pronoun.

Jannaris 608 quotes as early an instance as lClemR.23 17 ypa^j
cum? OTTOV Aeyei. Our passage shows that it likewise became a substitute
in certain cases for OTI, though Jannaris, so far as I can trace, does
74 COMMENTARY iv
not record such a usage ;

it is so employed in MGk after such verbs
as (jjofBaât, 8eiA.iaa), Xt)7ra/x,at, KT\. But the use of OTTOV as a pronoun
must have been preceded by that of ov, 1 -which came to be felt as an
undeclinable particle from the fact that constantly, though dependent
from a verb requiring an accusative, it was attracted to an antecedent
genitive. Here o was mistaken for the negative by learned readers-'
who hardly ever took much notice of popular speech and under the
illusion that they would thus clothe the passage with a rational sense
they changed eis rrjv eTrayyeAiW to eis Se rrjv eVayyeAiai/, and in some
Mss they also erased o altogether.
20. els TTji> eirayyeXiat'. All other witnesses, with the exception of
the Aethiopic versions, eis Se ryv eTrayyeXiW. Here is another clear case
of superiority on the side of FG.
e8ura(ACj0rj TYJ morrei. This would be a repetition ad nauseam of OVK

a.&Oevqcra.'S eV rfj Trtarei and ov 8tfKpi6r] rfj cforiOTici nor does TrA^poôpjj-
',
0eis mean anything very different. I think the original reading Avas
2
e8wa/j.(o6r] r-rj trap/a. Abraham was physically reinvigorated when,
feeling confident in God's promise, he rendered thanks to him. The
same is said of Nephthalim (XII Patr. Neph.4) 8ogd{,uv rbv Ofbv e/cpa-
on rendering thanks to God he regained strength. The reverse
Taio)0?7,
phrase Nall.3-3 dtrêv^crovo-iv ei/ TOIS o-w/xacriv.

21. ir\t]po<j)opT]6eis. All other Mss KCU TrXrjpofoprjOefe. The particle is
better away. Abraham thanked God because he felt confident in God's
ability to fulfil his promise.

23. 8t' auroK = irepl avrov, concerning him. Cf. Gal. 2-4. XII Patr.
Sim. 2- 14 -jrovrjpov irpayp.0. eveOviMyOyv 8ia 'Iwo-^. Zab.l ejcAatoi/ 8ta TOV
'Iwcr^ (altered in some Mss to Trepi TOU 'Iwcr^). So likewise in ;
MGk
see Jannaris 1534. But the following Si âs=/or our sakes, irpos
vov6eo-(av fjpwv, as expressed in 1 Cor. 10-11. Cf. also 1 Cor. 9- 10.
24. eyeipai/ra. Throughout this Epistle there is no question of ex-
horting to belief in God such a belief was indeed a matter of course.

;
The exhortation is to believe in Jesus and his resurrection. Therefore

Similarly in 6-6 we find a variant /carapy^tr^ instead of ya-
y.
Cf. Oxyr. Pap, 1600 Trardâvra, where Grenfell
1
Cf. Deut. 15-10 kv iraaiv ov av 7Hj8aX]js TTJV
2
The same said of Sarah in Hebr.11-11 'S.appa Svvaptv e'Aaêi/, tirei marbv
rbv fnayyti\a/j.fvov.
v COMMENTABY 75
CHAPTER THE FIFTH

1. irpos TOC 0edc. As regards our relations with God. See note on
4-2.
2. irpoo-aywY 1! 1'- ^ n the sense of introduction by which this word is
commonly interpreted it ill fits eis TT/I/ xap tl/ 5

^ is suitable where the
object is personal. Cf. Eph.2-18 rr]v irpoa-aywyyv Trpos rov Trarepa. iPet.
3-18 iva ^//.as Trpocrayctyr;
TO! $e<3. Just.229a r<3 &e
believe that x"-P iV ^ s nere pictured as a haven, and that

means approach in a nautical sense. Cf. Pint. Aem.13 i8/ouju,eVos irpo
T^S âXao-crr/s ^(apLwv ovBapoOev Trpocraywyijv eôvrcov. Soph. Phil. 236

CTTI
Tts7rpocr^yayev(i.e. eis A^/AVOJ/) xpeta cf. also Polyb. 10-1-6. Diod.13-46

;
(quoted by Liddell and Scott), and draywyj), Karaywyr;. It has been

a commonplace both in ancient and modern times to liken salvation
to a haven. Cf. BUT. Andr.891 w vcum'Aois \eip,aTo<s Xipyv âveis. Clem.
Horn. Epistle to James, 13 CISTOVT^S draTra/uo-eo)? evexOyvai At/x,ei/a. Ignat.
Smyr.ll
1
Xi/xeVos ^S *? eTwyâvov rrf Trpocrev^rj V/ACOJ/. Pseudo-Ignat. Smyr.

1 1
Xt/xeVos evop/Aov TeTv^rjKa. Xpurrov.
Trpoeraya)yT]t' Ea^Kajxer els Trji* \dptf. Cf. 2 Pet. 1-1 1
e7rtô/)7yy9y^?y(TCTat
17 ei'croSos ets TTJI/ atwviov ySacrtXet'av.
lo-TrJKap,ei'.
As ships in port. Cf. Honi.B 557 ayev vryas (read veas),
Se iva'A^Tyvatwv urrai'To <âA.ayyes. So MGk Kapa/3ocrTacri=a dock.
TOU OeoG. A noteworthy -variant, mcov 6eov, is recorded in versions.
3. icau)(wfjie0a EI> rais OXiiJ/eo-ii/.Palpably a voice from the times of
the persecutions, similar to those at Vienne, where Sanctus, in answer
to all questions, would only exultingly repeat Christianus sum. If
so, vv. 3 and 4 are not genuine, excepting Se eATrls ov Karaio-xwet.

-fj
4. SoKifj.rji'. Attested genuineness. Cf. Jam.1-12 /xaKaptos avrjp os TUTTO-
//.ei/et 7retpatr/x,oj/ (
^^ SoKt/>iacr6av,
6\i\f/w}, on SOKI/XOS yei/o/xei/os A?//xi/frat
TOI/ (TT(f}avov. A man
might profess Christianity, but it is only when
in defiance of persecution he cleaves to his faith that he establishes its
genuineness and it is as a test of such genuineness that God tolerates

;
persecution. Cf. XII Patr. Jos.2 ev ySpaêt dîorraTai ets TO So/ci/xacrat TT)S
TO SiaySovXtov. Clem. Horn. 3-4 3 eVeipae Kvptos TOV 'AySjoaaya ti/a
w ct V7ro/iei/et.
This verse and the preceding invite to martyrdom, as
was so often done in primitive Christianity. Cf. Mt 16-24 ei TIS
76 COMMENTARY
OTrtcroj fJiov eA$eti>,
dpdVa) TOV arravpov avTov. lPet.4-1 Xpurrov
crap/a, Kat fytets rr/v avrrjv evvoiav oTrAtcracrê.
5. Karaiax ^. Commonly written KaTattrxwet. But v.9 c
Qu, ov fjLij KaTaio-^yvBf).

TJ ayrim] TOU 0eou. In order logically to reconcile the sentence OTI TJ
aya.Trr/ rov Oeov eKKe^vrat KT\ with r/ cA.7ris

ov Karaio-ûvet, expositors
are forced to interpret 17 ayaTrrj TOV 6fov by God's love towards us. But
if the whole sentence be recast into an active form, so : -n-vevaa
aytov
cKKexyK* rty aydir'rjv TOV deov *v rais KapStais ^/xwv, it \vill be seen that
this interpretation is untenable. For how can it be said that the holy
spirit pours into our hearts God's love towards us ? What the holy
spirit does is to fill our hearts with the love of, and devotion to, God.
Equally forced is the interpretation of eKKe^rat by floods. I have no
it
doubt that cm -f/ aydirr) TOV 6<-ov to the end of the verse was a marginal
comment upon Kav-^wÔa. ev TO.LS 6\tyeo-iv, which was meant to account
for the Christians so exultingly bearing their tribulations ;
their forti-
tude, it is explained, conies from the fact that they are inspired by
intense love of God.
6. els TI ydp. The variants m
yap, el ya.p, el' ye, as well as the addition
of ovv in v. 9, were contrived with the intention of clothing vv. 6 to 8
with some appearance of sense. But I do not believe that even with
these alterations the acutest subtlety can elicit any. This much is clear
that on et en KT\ of v. 8 formerly linked up -with r)
eATrts ov /caTaio-^wei.
As regards vv. 6 and 7, they were, I think, a comment uponet en
d/xap-
TtoAw 6vr<av i5/x,ojj/ X/sMTTos virtp rjfjiuiv a.7re6avev of v. 8, and their form may
have been thus Eis TI ya.p Xptcrros, OVTW r)/x,toj/ ao-OevStv IT*, Kara KO.IOOV
:
a.iri&a.vev ; "YTrepayavrtav a-jreOavev. MoAis yap ^Trep OIKCLOV TIS aTroâvetTaf
virlp yap (asseveratively, see note on 1-18) TOW ayaTnjTov Teiâ TIS Kat
ToXfj.5. aTTodavelv. But wherefore, while

we were yet weak, did Christ in due
time die He died from exceeding love. For barely for a kinsman will
?
any one die ;

but for one's own friend does perhaps one dare to die.
I suspect that in the Hellenistic period it was a current theme of
discussion as to when and for whom it was a good act or otherwise
to die or not to die, this theme being perhaps a development out of
Plato's Phaedo. We possess an indication of this fashion in XII Patr.
Ash. 2 CCTTIV aV0pt07ros dyaTTiov Trovr/pevo/xei/ov, o eortj' Trovqpio., OTI /cat
v COMMENTARY 77
airoBavtiv aipeiTat ev KO.K>' Kal Trepl TOVTOV <pavepov eoriv TO 6'Xov Swrpo-
CTWTTOV eo-T6v, TO 8e 7rav KdKT/ 7rpats. In our passage the contention
apparently is Jew was
that self-immolation for a kinsman such as a
to Jesus was hardly ever witnessed, but not infrequently courted
for the benefit of one's beloved friend. A similar point is urged by
Philostratus, Apoll.7-12 <iAoo~o<i'a 8e Trpoo-tyKet airoOavelv 17 yoveueri

rrj aAA,7/ vyyej/et'a afAvvovra, 17 virep <ptiuav dya)i/to/x,evov ot
atpeTWTepoi cro<ots di/8pao"tv. Cf. also Arr. Epict.2-7 aj> SE
VTrep TOU faXov, av Sc Kat a,7ro0aj/eu/ vvrep avTOv Kadi^Krj, TTOV poi Katpos
IVt fJLavTve<T@<u ; Epicur. (TJsener) p. XXX virtp <pi\ov TTOTC reOvrjêa-Oai.
Cf. 8-3 -rjcrOevovv 8ia T^S o~u.pKos.
d(r6|3fa)f. There is no conceivable ground for this addition. The

only impression that avefifav creates is that the courtesy implied in
saying aa-Oevwv instead of aTrurrtav is at once replaced by rudeness.
I have conjectured uTrepayaTrwv. Cf. Gal. 2-20 TOV vlov TOV Otov TOV
dyaTT^cravTos ;u.e KOL irapaSoi/TOS eavTov virep epov. Eph.3-19 VTrep/3d\~

Xova-av TTJ<S yvwcrcws (= incomprelwnsibly great) dyaTrryv TOV Xpiorov.
Tischendorf Ir" 207, ubi vv. 6 usq 10 continua serie
lfc
7. 'Apud
exscribuntur, v. 7 omittitur.'
SiKaiou dyaOou. It has baffled the ingenuity of both ancient and
modern commentators to establish such a distinction between SI'KCUOS
and dya0os as would explain why we should less hesitate to die for
a good than for a just man. The fact is that these adjectives were
special terms out of the theology of the Gnostics, who called their
demiurge and their Super-God dya06s, and through the Gnostics

SIKCUOS
it eventually became fashionable to dwell upon and discuss the point
of the difference (see chiefly Clem. Horn. 4-13 and 18-1 ft',); but how is
such a disquisition applicable to this passage ? I have conjectured
oiKiovaya-n"rjTov, which probably were misread by a scribe pre-occu-

pied by the passionate controversy of his day. I may add that Lk
18-19 oiJoVis dyaflos CI/AT/ els, o debs (whence Mt 19-17) is probably an
echo of those debates.
dyadou. I have conjectured dyotTn/Tou, which as a noun equivalent
though less so in N.T. Cf. also Enoch 10-12
to <i'\os is frequent in V.T.,
r<av ayaTnqTiav. XII Patr. Lev. 17 ev irevOci ayairijTov, etc.
Not intensive ;
it follows Taâ redundantly, as in MGk it often
follows ?o-(os.
78 COMMENTARY v
8. owioTYiCTif Se TTJC eauTou &yd.TW]v 6 0e6s eis TjjJias. Added probably
with the object of effecting in the argument a sequence from v. 7 to

rf 1 \
on i en KTA.
owicm)o
>
ii'. Proves. So Euthymius. See note on 3-5.

9. iroXXw. Most Mss add ow. But FG are supported by D, Latin and
other versions, besides patristic authorities. See note on v. 6.
<ru>0T]o-6p,e0a. Therefore 17 CATUS ov KaTaicrxwer.

dwo TT)S opyfjs. The last judgement fancied as a time of wrath only.
See note on ^ KCU aTroAoyov/teVwv of 2-15.
1 1 This verse, which disturbs the argument, appears to be a voice
.
from a convert who understood Ka.TyXXdyyiJ.ev as we liave been con- =

verted, and who not only owns to, but also glories in, his conversion.
Kauxwfiey. A barbarous form 1 for Kav^taÔa, the reading of-L and

many other authorities. But D, which so often coincides with FG,
reads Kav^w^fvoi, and probably therefore this is the word which FG
were copying. If so,.the marginal commentator adapted his grammar
to KaraXAayevTcs instead of to KaTr/AA.ayiy/x.ei'.
12. The syllogism to the end of v.17 is as follows, stress being laid
upon TTOAAW /jLoiXXov.

I said that by the death of his son AVB were
reconciled to God at a time when we were his enemies but far more ;
shall we be saved by his life now that we have gained this reconcilia-
tion. And for this reason. Sin and consequently condemnation entered
the world through the fault of one man, Adam and grace lias been ;
vouchsafed through one being, Jesus. But the grace is on a far larger
scale than the condemnation, because the condemnation was inflicted
but for onesin, that of Adam in eating of the fruit of knowledge,
whereas the grace is vouchsafed in spite of many sins which have
accumulated since Adam's time. 2 Therefore, the grace being out of all
proportion greater than the condemnation, we, obtaining such a grace,
shall be saved far more completely than we were condemned.
8ia TOUTO. The reason is this. So Mt 18-23 Sia TOVTO w/xoiw&y 17 :
1
A similar barbarism is aya\\iG>iJiw, which figures in most Mss of Apoc.19-7.
Also in Acts Philip. 16.
2
Euthymius
'
rb plv -yap Kp'tâ If li/o? d/xa/JTjj/xaros, rov 'ASdyn, eh icaraicpifJia
6a.va.rov feyovev TO 5^ x *P lfffJia
< ToAAas dâprias, as
Ater(*
ot /ierd ruv 'A8dyu ft
v, eh Si/ccu'wyita egeflT). 'ETrtpiffffevffev ovv OVTWS 77

v COMMENTARY 79
=
/or this reason : The kingdom is like). So also I believe
lCor.11-10 ota TOVTO: 'OêiAa KT\. Usually the proof of a preceding
statement is introduced by Sta TOWO, on. Cf. Mt 1 3-1 3. .Tn 5-1 G. 8-47.
10-17. lThes.2-13, etc.

6cra,TOS. All Other Mss 6 tfai/aros.
Kal OUTWS. Even so. collocation is oimus KCU, and such
But the usual
was probably the original reading. Cf.vv.15. 18. 19.21. Themeaning
is: As in the first instance one man sinned and so d'ie.d, even so all
men, having sinned, died. The accepted version and so introduces

a hopeless confusion both into the construction and the argument.
8i/i]X0ei>. Went throughout. In most Mss preceded by o 6d.va.Tos, an
addition which appears necessary.
e4>' 5-= CTTI TOVTW STL, oio, TOVTO STL. So Thomas Magister (see Meyer).
A forensic term. Cf. Acts 4-9 a.va.Kpiv6p,So. CTTI euepyeo-ia. 26-G CTT' e
<mrjKa Kpivop.evos. Plut. Comp. Ag. et Pomp.l i(f> ots 'AOyvaiovs ^8LK
aTToQaveiv oêtXovra. Achil. Tat. 8-9 e?rt (frovta
Kareyj/wcrTai.
13. dfjiapria 8c KT\. The author would have made his meaning clearer
had he constructed his sentence somewhat in this way: KO.ITOI Se, py
OVTOS
/
vo/Jiov,
e /3s\^ 3 o\ ^
aftapTia OVK evAoyetrai, ovoev V/TTOV epacriAewo-ei' KTA.
/> /\ \
14. dXXd. Nevertheless.

The variant without the negative which exists
fu] dp.apTiâai'Tas.
in several cursives, in the version d, and is testified by Origen in
various places is what fits the context. The drift surely is this It is :
true that sin is not imputable when there is no law to dirept one's
conduct ;
nevertheless death overtook all those who sinned during the
period from Adam to Moses when the Law did not exist, j ust as it over-
took Adam, when he transgressed, though also then there was no law.
Cf. Clem. Horn. 10-12 </>w(,/aos at d/m/OTi'ai avaipoixri TOV d/xapravovTa, KO.V
ayvotav 7rpdo~o"r) a ///) Set. I do not seehow any rational sense can be
evolved out of the negative. Concerning the loss of the negative see
note on 1-19.
eirl TW ojmoiw/jiaTi rrjs irapajSdo'ews 'ASd/ui. Cf. Just. 354 a OVTOI o/Ww?
T<3 'ASa/x, eo/x,oiow/jiej'oi 66.vo.TOV eavrots epyaôvrat.
09 earic TUTTOS TOU ju,e\\ocTos. Who is presented to us as an example
of what was to happen thereafter ; namely, of what was to befall subse-
quent sinners. Cf. 2Pet.2-6 vTroSeiy/xa /xeXAovro)!/ acre/3e'cri

80 COMMENTARY v
15. irapdtirTwpt. The antithesis requires Kpfaa. Sec v.16.
xdpioiia = S>pea. So in MGk. Cf. 1-11. 11-29.

el ydp Tw TOO e^ds lirepivcreuaev. Tliese words disconnect the links of
the argument and afford no explanation of what precedes the expla- ;
nation is in TO /xev yap Kpi/>ia KTA. They are a paraphrase of v. 1 7, made

by one who probably, in opposition to the Gnostics, emphasized that
grace blessed not the learned alone but equally the mass of the un-
educated folk. It is in this spirit that in Mt 20-28 (whence Mk 10-45)
it is said 8ovvai ryv i(/v^r)v avrov Xvrpov OLVTI TroXXwv and in 26-28 TO
al//,ci /AOV TO Trepi TroAAwv CK^WO/ACVOV ; but the import has been vitiated
by a deliberate omission of the article. Cf. also Hebr.12-15 i^ p.iav-

OSxnv ol 77-oAAoi, where the article is absent from some Mss.
01 iroXXoi.
'
Several of the Fathers saw and testified that 01 TroAAol,
the many, an antithesis to the one, are equivalent to TTO.VTK, all, in

in
v.l 2.' So Bentley (see Wordsworth). With all due respect, 1 do not
see how 01 TroAAol can be equivalent to Trai/Tes. It was a Gnostic term,
signifying the common herd as distinct from the IVoxmKoi or possessors
of penetrating wisdom.
Swpeci xapm. Cf. 3-24 SiKatovfAtvoi Stopeav ry avrov ^dptri. 1 Cor. 15-10.
All other Mss Scopea ev xapin.
dvOptiirou. For controversial purposes during the dispute with the

Docetae over the question of the incarnation Jesus was occasionally
referred to as av9ptiro<s but there is no trace of that dispute in this
;
passage. The additiontherefore of avOpuirov is objectless. On the other

hand, we miss in the first colon of the parallelism the name 'ASa/y,
which the antithesis to 'I^croiJ demands. So I believe that 'Av0pw7rou
(with a capital A) as the Greek equivalent of 'ASotfi should be trans-

ferred to the first colon. Cf.l Cor. 15-22 wa-rrcp -yap ev TW 'A8a/A Trai/Tes
aTTodvyo-Kovcrw, OVTWS Kat ev TW X/OICTTW Trai/Tes ,u>oiroiv)Qr)(TOVTai. Iren.

5-16-3 ei/ TW irpwTO) 'ASa/A ?rpoo'Koiâ)u,ei', ei/ TO* Sevrepai 'ASa/u, (in our
passage replaced by 'Irjo-ov) o.7ro/caTr/AAay7//u,cv. In Iren. Fr.32, which

is a parallel of Iren. 5-1 6-3, instead of 'ASa/x, we find avOpw-n-ov. Cf. also
Ignat. Smyr.4-2, where the meaning of TOV TcAetov avOpwirov I think

is of sinless Adam. Reversely, 'ASa/x =
av#/oa>7ros in XII Patr. Sim. 6
6 $eos êt is av^pwTros Kat o-wa)v iv avT&J (for the addition of ei/ avTw
see note on 1-18) TW 'ASa/x. Philos. 5-1-7 'ASa/xavTos avOputirov.
16. Kal oux 65 8t' evos dfiapT^jjiaTos TO BcipTjfJta. Inserted Avith the
v COMMENTARY 81
intention of creating a link between the foregoing interpolation and

what follows. But it is a feeble link. Discarded in my paraphrase.
dftapT^/jiaTos. Most Mss d/xap-nyo-avTos.
But by neither reading is
a satisfactory sense obtainable.
Kpijma. Condemnation.
e eV6s. Supply TrapctTrno/AaTos from TrapawTfafjuiTtav. So Rotlie (see
Meyer).
els Kar<Kpi{jia. To a sentence of death. See note on v. 18 and 8-3.
17. el yap. 4-13), for in this verse we have
Read d apa (see note on
the conclusion of the proposition laid down in v, 10. As a causal
sentence it would advance as an argument the very proposition
which the author started there to prove.

iv Ivl irapairnfyxaTi. Most Mss TW TOV evos Trapa/nTcS/mri, which says
nothing different to 6\a TOV epos.

era's- Add 'AvOpuirov. See note on v. 15.
iroXXu |id\\ot> KT\. An altered construction. Given the form of the

first colon, the construction would be TroAXw juaXAov T% Trepwrcreia rfjs
âpt/res /âo-tXevVei TWV SiKaioiyAevcoj/ 17 &TJ-

TTJS SiKaiotrui'Tjs. Absent from C, one cursive, and Origen ;
nor did
the interpolator of v. 15 find it in his text.
\afAJ3oVTcs. Nearly all other witnesses Aaja/Savovres.

18. A spurious verse. It introduces (1) a second conclusion (2) the ;
new conclusion is irrelevant, for the point is not that from one trespass
there has been a condemnation and from one gracious act a justifica-
tion, but that there has been a great preponderance of justification

over condemnation. Besides SI/CO/CO/AO. in the sense of righteous act is
singular in N.T., for meaning in Apoc.19-8, to which Grimm refers,
its
is privilege. Probably a bad variant of the second colon of v. 15.

apa ooc. A favourite expression with the interpolator.
8t' ei/os TO All other Mss, except two cursives, 8t evos
Trapdirra>[j,a.
with an impossible grammar. Cf. besides v. 16 TO p*v
evos eis Karapt/x,a.
els Kardicpifjia. Bentley's addition Qo.va.rav is required on grounds of
symmetry but not of sense, for Oavdrov is implied in KaTa/cpi/na. So
Ignatius repeatedly calls himself /cara/cpiros as a man sentenced to
death. See note on v. 16.
F
82 COMMENTARY v
TO SiKcucofia. So GDE and one cursive P ; KCU SiKcu'u/Aa. All other

Mss SiKcuw/mros. See note on TO TrapaTTTw/xai
19. This verse is as irrelevant as the preceding one.
TTJS TOU 4c6s dcOpctnrou uiraKorjs. So also D in accordance with what

Irenaeus found : Fr. 32 oSo-Trep Sia TTJS TrapaKorji rov ei/os avOpwTrov a/j.ap-
TwXoi Kareo-Trjo-avol TroXXot, ovrtas eSei /cat Si* VTra/co^s evos avQpWTrov
StKaua6^vai TroXXovs (read TOWS TroXXovs). All other Mss Sia T^S wa/coi}?
TOV cvos. Another instance of the superiority of FG.
uTraKofjs. An allusion to Mt 26-39 Trdrcp pov, el SwcwoV CO-TII/, irap-

eX0eT) oar e/AoB TO trorripiov TOVTQ- TrX^v ov^ ws eyw 0eXa) dXX' a>s OT;.
20. y<5fxos 8^. J5wi as regards the Law. This is an answer to a sup-
posed question (see Wordsworth) If it be faith that matters (cf. v.l)

:
and the consequence of faith be such an abundance of grace, how

comes it that the Law intruded at all ?
TrapeiafjXOey. Intruded, Cf. Gal.2-47ra/3eio-aKTOvsiêuSa8eX<oT;soiTives
ira/)en;X0oj' Ka/rao-KOTrô-ai. Jud.4 Trapeio-eSucrav Tives do-e/3ets. 2Pet.2-l

)/fcuSo8t8ao-KaXot otTives Trapeurdov<riv aJpeo-eis. Barn. 2-10 6 Troi/^pos irap-
. The preposition has a contemptuous sense (cf.
, etc.) and expresses the sentiment of the supposed
questioner.
IVa irXeocao-T) r6 iraprfirnufjia. The Greek Fathers (see Giiford), in
giving the force of effect and not of purpose, wished no doubt to
tva
dissociate St Paul from the doctrine of a providential design in the
multiplication of sin. The theory unfortunately existed and re-appears

in 7-13 and 11-19, and in a modified form also in l]-25. During the
controversialist^ period all manner of queer theories were broached,
and this is one of the most perverse. It was probably an opposition
theory to the Rabbinical doctrine (Schiirer 2-2-28-1) which taught
that God gave so many commandments and so many laws to the people
of Israel that by the observance of so many they might obtain great
rewards.
oirou. All other Mss ov. See note on 4-15. I understand neither.
Probably d^' ov either in a temporal or causal sense. Jannaris 1792

to both time and cause and refers either to the
'
d</>' ov, since, applies
past or to the present and future.'

= eTrepurcrevo-ei' inrep TOV irXeovacrp.ov. So Meyer.
vvi COMMENTARY 83
21. 'ivafi xapis paoriXeuarj. And so grace shall reign. Cf. TheodM. at
Gal. 5-1 7 'TO iva OVK rt atn'as elirev dXA' ws a.KoXov6ov [Kara TO oiKflov
ISfafui].'
So in 11-11. Jn 10-38, and often.
dpapTia Iv Oacdrw. In accordance with the second colon the writer
f\
should have said 6 OdvaTos Si' d/xa/mas Trpos Kaipov. But I doubt the
genuineness of this verse its import is disconnected with what was
;
stated in the preceding verse. Like v. 15, it is probably a bad para-

phrase of v. 17.
CHAPTER THE SIXTH

1 .
emjJieVwjjiey. Exhortatively. Let us persist. A second epoCjuev is
understood. What then shall we say ? Shall we say Let us persist ? So
van Hengel (see Meyer).
emp^cujjiei' TYJ dfiapria. To such a conduct did probably some
Gnostics exhort as a conclusion growing out of the theory that sin was
designedly caused to multiply in order that grace might correspon-
dingly abound.
2. dire9d'o|jiei' TTJ dp-apria. We died by the effect of sin> as was laid
down in 5-12, namely, Sia rijs a/Aaprias 6 Odvaros. The dative therefore
is instrumental, and so likewise is the emprotheton ev amy. See note
on 1-19. Cf. lPet.2-24 TOUS djuaprtats a7royevo//,ej/ot.
'
3.
i
epcnmo 0T]}i.i' els Xpiaroi/ 'lt]o-oui>. Bloomfield /3a7TTie(r6a.i

is equivalent to fiaTTTL&crdai eis ovopa nvds.' Cf. Acts 22-16
e7riKaAc(rajU,ei/09 TO 6Vo/x,a O.VTOV.
els Xpiorroi' 'lt]aouc. Primitively the rite was effected in the name of
Jesus alone. Cf. Acts 19-5 e/Ja/Tmcrôrav eis TO oi/o/xa TOV Kvpiov 'Ir)(rov*
But when the point as to the Messiahship became a burning contro-
versy, Xpio-Toi/ was added by way of profession that Jesus was indeed
the Messiah. Cf. Just.94a CTT'
OVO/AOTOS TOU TrctTpos /cat TOU 'Irjarov ^Lpurrov
2 With the lapse of time the
/cat 7rj/ew/x,aTos
dytov TO Xovrpov TrotovvTat.
invocation was reversed, 'Iô-oSs being omitted and only X/DIOTOS
1
Also Acts 8 16. 9-27. 11-20. 19-13. But in Acts 3-6. 4-10. 16-18. 1 Cor. 6-11.
Gal.3-27, the addition of X/Ho-rou is highly suspicious.

2
Mt 28-19 Pairrioi'Tfs avrovs els rb ovojjia rov irarpbs ical TOV vlov not TOV aytov
irvevp.aTos is anachronical.
F2
84 COMMENTARY vi
invoked, and this is the final stage, represented by the reading of B,

and Gal.3-27 oVot eis Xpurrov e/JaTm'o-^Te (no doubt a late addition),
words still chanted in the liturgy of the Eastern Church. But in our
passage I suspect that Xptorov was interpolated, for it vitiates the
beauty of its point, which is that by tho baptism we went through

:
a purgatory process reproducing the process which Jesus as Jesus sub-

mitted to, to the end that just as he rose in all his Messianic (cf.
Xpurrbs in v.4) and spiritual purity, so might we restart upon a new
and purified life. See note on 8-11. Xpioros must frequently have
been added to 'IT/O-OVS and vice versa ;
there was a constant temptation
to do so. An instance of such an addition we have in lilies. 5-9, where
allour Mss give 'Lyo-oO XpurroB, but Oxyr. Pap. 1 598, newly discovered,
apparently read IHY only.
eis rof Odea-roc OWTOU. Into that death which he died. This death in
the case of Jesus consisted in depositing in the grave all that in him
was human and then rising as Christ, and in the case of a convert
it consisted in his throwing off by the baptismal rite as into a grave
his sinnable nature so as to emerge a righteous man. The old theo-
logians taught that baptism was a symbol of our Lord's death and
resurrection. Cf. TheodM. Gal. 2-20 eV TU> /3a7m'o-ju,aTi TOV TC 6a.va.rov
/mi rqs dvaorracrecDs TVTTOV orA^pow. 2-15 baptisma formam habet mortis
et resurrectionis Christi. It is a fanciful doctrine, the product of that
imaginative period when with great licence all manner of things were
said to be TUITOI. Baptism was but a purifying process, and it was
enjoined probably by all religious revivalists before our Lord died.
e|3aiTTi(T0if](Jiei'.
There is first and
a difference in sense between the
the second e/3a7m'o-0>7/x,j/.
The means we
first ^vere baptized, we went
through the rite of baptism, the second we were plunged into. See notes
on 7-4. 10-8.
4. els Qdvarov.. So also D and Scriv.k ;

the rest eis TOV Odvarov. But I
doubt genuineness in either form. After saying that a convert dies
its
the death of Christ and as a consequence (ow) is buried with him, how
can one now say that a convert, having been buried, dies ? The parallel
Col.2-12 merely states owTctêWes cu/raJ eV TU> /?a7rnV/>iaTt.
Xpiaros. As Christ. A predicate. See note above on eis

vi COMMENTARY 85
TTJS 8oY]s TOU irciTpos. No sense. Read Sta rfjs Se^tas TOV
Cf. Acts 2-33rfj Seta TOV Oeov
vij/uOek. 5-31 TOVTOV 6 0eo9 vtycocrev rf)
Seia avTOv. Ps.3-5 e^rjyepOrjv OTL Kvpios avTL\^pl/f.Ta.i /x,ov. lPet.5-6 IITTO
KpaTaitti' xeipa TOW $eov n/a v/xas inj/(a(rrj. Ps. 17-36 17 Seta <rov aVTeXd-
P.OV. Evang. Inf. Arab. 2 3 Deustedextrasuasustentabit. It is the

idea of lending a helping hand, which is also implied in the verb
avTtAa/A/3ttj/eo-0ca., The helping hand has always

been represented as
being the Seta, the strong and auspicious hand. Cf. Clem. Hom.7-3
Sto. T^S Sepias ^cjoTTOiTjcrat Swarai. 20-3

euepyeret Sta rrfs Sc^tas- Theog. 757
Zci>? r^crSe TroXôs vTretpeôi Se^tre/ar/v p(etpa.
8iA TTJS 8e|ias = T$ Se^ta. See Jannaris 1351.

The conclusion from the foregoing discussion is in v. 12. After
saying that we were baptized with the object of emerging into a new
or moral life, the author logically in that verse concludes that we
ought not to defeat that purpose by allowing sin any longer to rule ;
in other words, that we ought not to persist in sin. The intervening

words consist of interpolations which stray off from the point.
5. el yP O-UC(|>UTOI KT\. "Whatever the construction of this sentence
be, the intended scope is quite clear, namely, that as we were identified
with Christ by a like death, so shall we be identified with him by a like
resurrection. But how could this be a reason for what was said in
v.4 and relevant to the contention that sin is not permissible I suspect 'i
that the interpolation is a comment upon lv KatvorrjTt a5s, made by

one who mistook those words as meaning a new material life. The
interpolator confirms that Christians, as men united with Christ by
a like resurrection, will enjoy a new material life, the union in the first
instance having been effected by a like death, that death in both cases
being a real material death, namely, one by martyrdom. This reflection

was suggested by the spectacle of the religious persecutions.
<rjji/<}>uToi. Of the same nature. Rutherford one nature with him.

ytywapev. The subject is Christ and ourselves.
ap,a. All other Mss correctly dXAa. It is added as if what preceded
stated KCU'TOI e0avcm6077//,v. Liddell and Scott 'In hypothetical sen-
tences the apodosis is often opposed to the protasis by dA.Xa, yet, still,
at least.'
.
Supply TW o/Aouo/xaTi. So de Beze (see Meyer).
86 COMMENTARY vi
6.Here begins another interpolation by one -who understood ev
KaivoTfjTL 0)175 correctly as denoting that our life henceforward is to

be sinless, but who on the other hand, in common with many others,
did not perceive that Oavdrov meant a real death by martyrdom. In
his remark he comments in a loose way upon the words <TW$VTOI ye-
yoVa/x,ev TO) o/ôiw/xaTi TOTJ Oavdrov avrov and upon iVa ev KOUVOT^TI 0175
TreptTraTôrw/xev, but utterly ignores (see note on v.

11) the words aAAa
KOI T^S dva<TTa<reo)s avrov ro//,e0a.
TOUTO yii'w<7Koi'T6s. The knowledge here claimed probably that

is
derived from Gal.5-24 TOV Xpicrrou 'IiycroS rrjv a-dpKa eoraijpuxraj/ erw
rots 7ra0?7jU,amv /cat rats cTriû/Aiais combined with 2-20 XpiaTai crweoTaij-
pa>/Aat.
6 yap diroOai'&i' SeSiKaiwrai diro TTJS djiaprias.
7. This is a most
extraordinary statement; it is in flat contradiction with the view of
future retribution, so firmly held by all Christians, and, as a matter
of course, shared by our author 2-5 Kara, rqv o-fcAT/poT^ra <rov Qi\-
;
cf.
cravpiêis treavTu opyyv kv yfJ-tpa opy^s. I believe that 6 airoOaviav ScSt-

katWat reproduces a proclamation customary at funeral rites, which
whose remains were being laid in the grave
notified that the departed
had obtained his grace from God, his wrongs to those present having
been forgiven. This comforting idea is still alive among the Greeks,
who generally refer to a dead man as 6 o-uxw/oe/xeVos. 1 As a develop-
ment, a dead man so forgiven, SeStKaiw/xcvos, became in the popular
imagination a SIKCUOS, a sinless man, a saint. Cf. Jn 17-19 inrep O.VTWV
2
dyiao> epavTov, for their good I saint myself (= / die). It is in this
quoted the ritual words as

latter sense I think that the interpolator
a proof that we, having once died and become SI'KCIIOI, no longer shall
be liable to sin. The words dVo T^S a/Aap-nas, I suspect, were subse-
quently inserted as a link. I may add that 1 Pet. 4-1 on 6 iraOuv trap/a
TTCTravrat d/Aaprtas, which critics adduce as an illustration of the
common interpretation, is different; it is an exhortation to martyrdom.
8. el ydp KT\. In sense a mere repetition of v.5, probably a para-
1
2Acta Pil.11-3 avvajr6\\vaOai TOV avBpwirov
-ndffav icaiciav iv rfj re\eijTfj Set
"
should be forgotten, cf. MGk fex an(i Soph. O.T.318
I/ft'
2
Similarly ^yiaaer) in Hebr.10-29.
VT COMMENTARY 87
phrase. If so, yap would be distinctly preferable to 8e, which is the
reading of all the other witnesses with the exception of the Toletanus.
9. Xpitrros eyepdels IK. veicpwi' OUK^TI diroOi/ôxei. This is a platitude

of which no rational being could be guilty. I think that instead of
X2 we should read n-as, the meaning being that no man who has once
risen from the dead need fear a second death for in dying we die ;
by the power of sin which may only exercise its power once and not
again after our resurrection, but in rising we rise unto eternal life by
the will of God whose power is unlimited, and therefore above that
of sin.
10. o yap = 09 yap. Cf. Jn 6-39 Iva. TTOV o (
= Travras ovs) 8e8a>Kas /xot
(Jt,ri
a7roAro) e avrov, dXX' avacrTrjcrw avro. 1 7-24 o (= ofis, cf. the follow-
ing KaKcTvot) Se8o)Kas /AOI tfeAxo 'Iva. /cd/ceivoi Sxrtv per e/*ov. Just. 287 d
Trept owSevos rwv OTTO Tov yzvows vfttav, el py TL eariv aTro rwv (r<i*6f)vai
Su(/a/*i/wv. Arist. Equ.854 rv/aoTrwXai, TOVTO 8' cts cv eo-ri <ruyKeKu<jios,

where Blaydes 'TOUTO pro OVTOI, cf. Dem. 42-22 KareTrrrixe pivroi ravra
(i.e. owot -Travres).'
iravra
rfj d(jt,apria &irl9at>t-t>.

And therefore e<a7ra. Cf. Hebr.9-27 aTTOKetrat
rots a.vQpu>iroi<s a.Tra aTroâvetv, /xera 8e TOVTO Kpt'crts. Apoc.2-ll.

)
TW 0ea>. And therefore eternally. Either ael or 8ta Travros dropped
'
out or is implied. Euthymius fayv diSiov.'
11. OUTWS xal ufjieis

KT\. This last interpolation conies from a com-
mentator who misunderstood o yap aireQavev apapria aireOavev for
rrj
whatever died died and who
to sin, argues that, since everything that
died died to sin, you must reckon yourselves also as being dead to
sin. In arguing thus he took no account (see note on v. 6) of 0dVa.
12. eiraKoueii'. All other Mss vwaKovetv.
uiraKoiietc aoTrj. The variants vTraKovew avry iv rats e7ri$u//,6'ais avrov
and viraKovew rats cTriû/Atais avrov are, neither of them, to the point
as answers to the question in v. 1 which was whether we possess a right
,
to sin and not whether we should yield to the promptings of our flesh.
13. ret jjiA). The baser parts of one's body, such as arms, feet,
belly, in contradistinction to the nobler and spiritual parts, such as
KapSi'a (see Mk
7-19), mrXdy^ya, o<jb$aA/*os, Adyos, voSs.
irapaor^craTc caurous. In a military sense, as Calvin perceived (see
Bloomfleld). Cf. Numb. 1-5 TWV avSpGtv omves Trapacrn/awrai
See note on 16-2.
88 COMMENTARY vi
us IK vtKp&v wrTs. The adverb indicates a simile, and the simile

seems to be a soldier "who abandons the wrong side, which is also the
side of unrighteousness and defeat and death, and joins the right side,
that of victory and life. But the imagery is obscured in the traditional
reading ; probably we should read e/c i/eKpSj/ ets wi/Tas.
SUCTCS. So also D all other Mss ^Gvras.

;
TCI fx^\r). Here the arms are meant, which carry the sword and the
shield, TO. 6VXa TO, Seia /cat apurrepa. Cf. 2Cor.6-7.
oirXa StKaioo-ui/rjs. It is, I think, these words which the writer of
Oxyr. Pap. 1602 had in mind in saying oTrAov euSo/aas, to be written

owXov i>8iKia<s. He likewise borrowed a-v^vrov from o-vv^vrot of 6-5
and TrpotreAevcriv from wpocraytoy^v of 5-2.
14. This verse does not form part of the original work. In the
in chap. 5 it was laid down that salvation comes through
first place,
grace vouchsafed to us this proposition led to an argument demon-

;
strating that from the fact that we are saved by grace it does not
follow that we
are free to sin; and this argument led to the con-
clusion, expressed in the form of an exhortation, that we ought not

to sin. But abruptly in v. 14 a reason for that conclusion is sprung
upon and this reason consists in the very proposition namely,

us,
that we
are under grace which led to that very conclusion. Secondly,
in v.l 3 a Christian is represented as a defender of God, but in v.14
the reverse is contended for. How could a serious mind reason so
incongruously ? Now, what
follows from v.l 4 to the end of chap. 8
a part far too abstrusely theological and wandering away from the
theme of the Epistle is connected with that verse, and therefore if
that verse isspurious, that part must be spurious also. Chap. 9 how-
ever links up with v.l 3 quite logically. It is natural for the author
who was a Jew finally to express his deep concern that his nation
should not conform to a right conduct, but rely for justification exclu-
sively upon its descent. In Marcion's copy 8-11 to 10-2 were missing ;
or according to Tertullian not a good witness they had been

expunged.
15. TI ouc ; TjfAdpTiqo-afjiet' KT\. ; What then Let us see : did we commit
'{
an error when we withdrew from the Law and placed ourselves under
grace ? The question is answered in chap. 7 from a Jewish point of
vi COMMENTARY 89
view, as from a Jew to Jews. But what is said in vv.16 to 23 could

only have been addressed to idolaters (of. 1-24), for a Jew would not
unjustly accuse his own was by their
people of being aKadaproi; it
Alexandrian rivals that aKaOapa-ia (cf. Joseph. Apion.1-32) was im-

puted to the Jewish nation. I therefore look upon those verses as
a second interpolation occasioned by the corruption of r;/xa/)Tô-a/x,ev
to ajua/DTârco/xev.
TJ/xapTô-afjier. In the classical sense of committing an error. All other
Mss d/AapT^crw/tei/ or djuapTô-ojiiev.

16. 800X005. Cancelled by Bentley, and also absent in two cursives.
Without elimination the sentence states that, if by obedience to
its
anything you are its slaves', you are the slaves of that which you
obey not an impressive truism.
;
&>.
Probably ov.
eis 0dVa,Tot>. Not in DE, the Peshitto, and some other authorities.
i] UTTCXKOTJS els StKaioaiJi'rji'. Parry

'
we expect
the antithesis fails :
7) Si/caioo-w^s eis a)î/.' It is besides absurd to utter such a truism as

that, when a man is a slave of that which he obeys, he is a slave of
obedience. original reading no doubt was r/rot d/xa/ortas 77 SIKCUO-
The
a~vvTfj<s,
whicli accords with vv.l 8,19, and 20, and twice occurs in Origen
(see Tischendorf).
17. TJTC SouXoi rtjs djiapTias, uirir)KOuo-aT 8e. An awkward phrasing.
Gifford quotes Eph.5-8 ^re yap TTOTC OVCOTOS, vvy Se ^>ws. Eur. IIec.284
Kayo) yap yv TTOT, dXXa rvv OVK ei/xt. Add Horn. A 321 rare Kovpos la, vvv
awe ju.e y^pas 6ira.ci. Probably TTOTC dropped out after ^re.
CK KapSias. With all your heart, thoroughly. Cf. Mt 1 8-35 ear //,r/ d^^re
cKacrros TO) dSeAâ) avrov OLTTO T>V KapStaiv vutav. XII Patr. Gad, 6 d<es
a-urw aTTo KapSias, etc. But the sense might also be that adopted by
St Chrysostom. (see Gifford), namely, willingly, by the promptings of
your own heart. Cf. Eph.6-6 /AT) KO.T 6<f>6a\uQovXiai' ws dvOpajTrdpeo-KOi,

dXA' ws SoSAoi XpttrToB TToiovvres TO êXr;/ji,a TOV 6eov IK. ^v^rj<s. HermP.
9 Sim. 26 TOIJTOIS ju-eravota ytverai
(= is granted) ear //.^ c/c /capS/as evpe-
Owa-iv This interpretation would be in accordance with the
fjpvrjfji.ei'oi.
idea that a good action was only meritorious if done willingly. Cf.
lCor.9-17 fl IKWV TOVTO 7rpcuro"o>, fiwrOov e^w. But TrapeSo^re in the
sense of you have been taught rather favours the former interpretation.
90 COMMENTARY vi
eis oc. Equivalent to a dative. Cf. Jn 15-21 iravra TTOIÔ-OUO-IV eis

v/Aas (where a variant vjuv), etc. See Jannaris 1348.
irape860T]Te = eStSax&jTe, ?/OM Aae been taught. So Sophocles in v.
TrapaSiStojat. Cf. Just.56c a>s c8t8ap(^/x.ev a.<0dv(os TrapaStSoVres. Euseb.

Hist.6-18 yew/ACTpiav TrapaStSoiis, etc. In this sense Mt 11-27 Travra ju,ot
Trapc866r) VTTO TOV Trarpos //.ov, and Acts 4-33 aTreSt'Sow (probably Trap-
eSt'Sow) TO fnapTvpiov. Similarly the simple 8t8oVat, cf. Jn 1 7-8 TO. pâra
a SeSto/cas p,oi 8e8o>/ca aurois. 17-14 eya) 8e8a>/ca avrots TOV Aoyoi/ trow.
Also TrapaXa/xjSai/etv, cf. Col. 2-6, where see Lightfoot's note. Also
1
, see Blaydes at Arist. Equ.991. The meaning therefore of i
eis ov irape&oOrjTe TVTTOV SiSa^s is you became obedient to that
form of teaching which you have been taught.

TUTTOC. The same as a copy, pattern. Probably a scholastic
vTro-ypapiJiov,
term.
18. 8e. The right reading is ovv, as exists in SC and some other
witnesses, for the exhortation wo-rrep yap KT\ presupposes a previous
conclusion. See note on 13-10.
e8ou\w0T]Te. Head 8ov\<a6r)Te in accordance with TrapatmycraTe of v. 1 9.

'
1 9. dyflpwrnyof Xe'yw KrX. Bloomiield the best expositors are generally
agreed that this form of expression was employed by way of softening
the harshness of the term eSovXw^Tc.' I believe that the harshness
lies in the term aKadapo-ia, and therefore that this sentence originally
stood as a parenthesis after that word. What I mention is human,
a result of weakness of your flesh. In other words In mentioning
the :
aKadapa-iav I do not mean to impute a deliberate vice to you it was ;
your misfortune, a weakness inherent, in your heathen (see note on

v. 15) flesh, and as such pardonable. It is in the same charitable
spirit that in XII Patr. Zab.9 we are told that ov Xoyi^crat [6 /cupios]
KaKiav TOIS vlol<s TUW avOpwwwv, 8m
(rap eicrii/ /cat TrXavan/Tai. It was
a Stoical thought.. Cf. Marc. Aur.2-13 TO, e avOpunrtovMa-rtv ore eXceiva

Si'
ayvotav ayaOwv /cat KaK&v.
\il\t\. See note on v.13.

els TT]V di/o/u'ac. Absent from B and the Peshitto. What the antithesis
1
Cf. Gal. 1-12 ovSf irapa avOpuvov -napt\aôv avrb ovrf eSidaxOrjv. lThes.2-13
irapa\a{i6vT(s \6yov dicoi)s. Also avaXapfraveiv ;
cf. Arr. Epict.2-19
vovras ra TWV
vi vii COMMENTARY 91
demands is rfi avopiti. els aKaOapcriav, but possibly the interpolator

by inattention wrote rfj aKaQapviq. eis dvo///av.
Trj dropa els TTJC dyoju,uu>. An impossible phrase. See note on 1-18.
dyictcrfjioc
= dyn<r|U,ov.
20. ore y&p KT\. For it was when you were slaves of sin that you
were free from righteousness (omitting the comma after d/ta/mas).
The import seems to be Do not hesitate to submit to a new kind of
:
servitude, a servitude to righteousness. True, there was a time

which is
when you were free from this new servitude but on the other hand ;
you were then slaves of sin. If in any case you must be slaves, is it
not better that you should be slaves of righteousness ?
TTJ Bucaiooruffl. Probably by attraction toSoiAeiW rfj SiKaioo-wr], for

we expect airo rrjs Suouocrwi?? as in vv. 18 and 22.
21. e<j>' 015 cue lita.KTûvetrQa.1. Probably e<' o> TOISVVV CTraicr^wecrâi.
What fruit had you then by reason of which (cf. Arist.Equ.1320 TLV c^vv
<f>r}lj,ir]v tft<ts efi
orta Kvurwp.ev ;) you should be ashamed of your present
circumstances ? The common reading cVcuo-xweo-fle is unsatisfactory. Nor

is the version what fruit had ye then in those things whereof ye are
now ashamed warranted by the words.
eiraioxufeoflai. The shame which might be felt from the fact that
they would be designated by the opprobrious term of slaves.
CHAPTER THE SEVENTH
1 .
YwdKrKoaiv. Probably a clerical error. All other Mss
jj.
The subject is 6 av#pw7ros in a capacity other than that of the
preceding avOpuirov. In the latter case 6 av0po)7ros corresponds with
the woman, and in the former case with the woman's husband. The
interpolator was in difficulties as to how to express himself.

2. TW wm dcBpl Se'SeTcu COJJLW. Is bound to the law by the fact of her
husband living. All previous expositors, so far as I can discover, have
gone astray over the construction of this sentence, taking TO> dvSpt as
the object and vo^ta as an instrumental dative. But it is the other way
about, as is clear from eav 8e aTroOdvr) 6 dv^p, KaTi/pyr/rai O.TTO TOV voftov
and from v.6 /car^py^Ty/xej/ O.TTO TOV vopov. The idea is a reproduction
92 COMMENTARY vn
of lCor.7-39 yvvr) 8e8erat j/o/x-w (K, 12, and Epiphanius ya/x.o>) e<p' oarov
Xpovov $ 6 avrjp auras' eav 8e KOiprjdr} o a.vrjp, eXev6epa COTIJ/ a> OeXa
ya.fjo]Qriva.i.
The argument runs thus : As a woman is bound to her
marriage contract during her husband's lifetime, so was a Jew bound

to the Law so long as his carnal nature (cf. ore ^/xev lv rrj o-ap/a) was
quick; but as by the husband's death a woman is freed from her

bond and may remarry, so a Jew, when his carnal nature was killed
through Jesus's crucifixion, was released from his subjection to the Law
and might wed Christ. The fruit of this new union is righteousness, and
not sinful passions as was the fruit of a Jew's connection with his
carnal nature under the Law.
Following Gifford's plan of equations, I should put the matter in
this way :
1. The woman 1. The Jew

2. The marriage bond 2. The Mosaic Law
3. The woman bound to the 3. The Jew bound tothe Mosaic
marriage bond whilst the Law so long as his carnal
husband lived nature was quick
. The husband dies and there- 4. The Jew's carnal nature dies
by the woman released and thereby the Jew re-
from her marriage bond leased from the Law

5. The woman remarries. 5. The Jew espouses Christian-
ity.
Se'SeTcu cop,b>. Cf. lClemR.40-5 6 ACUKOS ai/$po)7ros TOIS Aaucots Trpoar-
To.yp.acnv SeSerai. Philos. 9-4-24 TOW 6'/3/cot9

xai rocs WCCTLV ei/Se8e/x,evo?.
KaT^py]T<H. The word not well chosen Âeuflepamu would have been
;
more to the point.

TOU dcSpos. Qu. riys inrtivSpov,
4. d8e\<f>oi JAOI. All other Mss correctly ciSeA<jW //,ov.
ujjieis
= ye in your carnal state, but the following -5/xas
= you in
your purified state.

TW N6p,w. Here the Mosaic Law is meant. The word in this chapter
now designates the Mosaic Law, now a rule in general (see note on
e/3a7TTio-0?7^,ev 6-3); but the argument by a /xeTaTmrTwi/ Aoyos (see note

on 10-8) proceeds as though both meanings were identical because
expressed by the same word.
vit COMMENTARY 93
XpioTou. It would have been clearer had the interpolator liere said
and added Xptcrrw after r<5 CK vexpfov eyepOevn. See note on 6-3.
rcofJLEi'.
So in MGk <o/)w <j!>opecra>. All other Mss Kapiro-
:
The same divergence in v. 5. In 1 Cor. 15-4 9 all Mss

/.
V and ^>ope(ro(w)yu,ev.
KapTro<|>ope'<r(>(jiei> TW flew. Bring forth such fruit as is worthy of God.

Analogously T$ Qavdro) in v. 5.
5. TYJ wapKi. All other documents, excepting fg, ev 7-77 a-apKi.
8id TOO Nofxou. By enforcing their union with the flesh the Law was
responsible for the passions in the Jews being active. The result was
for sin leading to death to be engendered.
Tji/epyeiTo. Jannaris, 750 a quotes fyoi&v from the Acts and the
Apocalypse ;
but no doubt this kind of augment dates from an earlier
period. See also New Phrynichus XX.
p&eorii'. See note on 6-13.
6. TOU Oai/drou. Most witnesses a7ro0aj/oWes, which is in the air, for
ev <a
KCLTeiXpineQa depends upon vopov. Cf. v. 2 SeSerai vo/xw, which
practically is the same as Kar^x^ro-i VO/AW.
SouXeu'eti'. is now changed into one
The metaphor from Kap7ro<j>opelv
from SovAevav by the influence of Ka.Tei.x6p.eOa. A new spirit is to be
the master in future, and not an outworn script.
eV KaicoTYjri. Construed with SoiAevav as an equivalent of a simple
dative. See note on 1-19.

KeuyoTTjTi nreujji.aTos
= Kcuva> rrvev/JMTi. A frequent idiom.
7. d\\a. It is a fact however that. So likewise in v. 13. 5-14. The
interpolator repudiated the idea of the Law being a sin, but on the
other hand grants that the Law has worked disadvantageous^ in that
it disclosedthe reality of sin (see my note on 3-20), and so after its
advent, no sin being committed in ignorance, all transgressors were

punishable; prior to that event however they were excusable. Cf.
Jn 9-41 el TU<\OI ^re, OVK av ecêre afjiapTtav vvv Se Xeyere on /3Ae-
TTOjWep', -fj afjiapria iûov jaei/ei. Philo, 2-519 TW ayvoui TOV Kpetrrovos Sta-
jj-aprdvovTi cruyyvw/x,^ StSorat, o 8e e e7Tta"T?7//,i7s aSi/cwv airoXoyiav OVK
exet, etc. In other words, the intentions of the Law were praiseworthy,
but its effect proved to be our undoing. Things were in the end righted
through Christ by grace ;

cf. v.25.
94 COMMENTARY vn
TTJ^ -ydp. So also Latin versions and Origen ;

the rest Trjv re yap.
TT\V re yap emdufuai' = /cat
yap /cat TVJV CTrtflu/uav. Cf. Just. 68 a e/cetvwj/
re -yap ovx o/Aoia TO, TrdOrj = /cat

yap /cat eKeivtav. Lucian.244 rcAerj/v re
yap rtva cruvtoraTat

= /cat
yap /cat reXer^v. Philos.9-1-9 e/cetvov re yap
TraTSes c^TraT'jyo-av = /cat

yap /cat e/ceu/ov. This use of re as = etiam is
very rare. Parry refers to 2 Cor. 10-8.

ri\v Y&P emOufuaf oun / should not have known that lusting
fl&ii>.
was a sin. Lusting existed and was practised, but it was practised
innocently, for men did not know that it was a siu.
OUK f]8eu> =
ov/c av $8eiv. See note on 9-3.
8. d<J>op|j(,T]i>
8e em0u|uai>. Obviously a marginal variation of v.ll.
Its insertion has obscured theargument.
ydp. note on v. 15 and 5-17). The argument is: It
Read apa (see
was first through the Law that sin became known therefore before ;
the advent of the Law sin was unproductive of death.
ceicpa. Like a sterile or aged womb. Cf. 4-19 ve/cpwo-tv rrj<s /i^rpas.
rjf Absent
. in most witnesses. But it is indispensable, for the question
is as to what happened before the advent of the Jewish Law, cf. 6
VO/AOS and. ^Seiv in v. 7 and also what was stated in 5-13. Were ?jv
discarded,we must supply eo-rtv, and then vopov is reduced to law in
general and the statement becomes a reference to what happens in
the absence of such a law. Probably ?jv was represented by a slanting
line, as often is eo-TtV. See Oxyr. Pap. 1086. Also note on v. 13.
The theory that during the ante-Law period sin lay dormant,
namely, that it did not engender death, is in antagonism with 5-14
e/3a(rtAeuo-ev 6 ^dVaros O.TTO 'ASa/x,

//.expt Mwucre'ws, and betrays the inter-
polator.
The full stop commonly placed after j/e/cpa destroys the essence of
the argument. The interpolator contrasts the pre-Law conditions with
the post-Law conditions in the latter case sin revived and man died,
;
and in the former sin was dead and man alive.

9. TTore. Read TOTC (cf. Gal.4-8), the reference being not to any un-
specified period, but to that distinct period when there was no Law.
10. els Odcai-oK. The interpolator follows a theology of his own, for
death came in not when the commandments were enacted but when
Adam fell.
vii COMMENTARY 95
11 . A plagiarism of the history of Adam's fall.

12. flare. My conclusion then is that the Law by itself is not sinful ;
it is thoroughly good, for admittedly (v. 14 yap)

ot'8a//.ei/
it is
spiritual.
The fault must be sought in man who is a creature made of flesh and
as flesh may be sold ;
he is therefore sold to sin and slave-like must
obey its orders. To this effect I believe the argument to be, pointed
probably at the Marcionite antinomianism ;

but it is obscured by the
insertion of v. 13, made apparently by
yet another theologian whose
doctrine differed from that expounded in v. 7ff. There it was held
that what led to death was an acquaintance with sin; here we are
taught that an intent to produce overwhelming sin was the cause.
6 p.iv. The apodosis in v. 1 4 eyw Be.
13. ejuioL
All other Mss add eyeVero or yeyovev.
IVa <|>anr} dfxapTia. No sense. Read Iva <f>avy crwTirjpia (see note on
8-3).
With the object of ulterior salvation. The idea is that intolerable
sin, such as entails death, leads eventually to salvation. Similarly in
11-11 we are told that it was through the trespasses of the Jews that
the Gentiles obtained salvation.
KaTpyaofjiî'Y). Read KaTepyaôp.e.vr} yv. A periphrastic imperfect,

which we meet with so frequently in Hellenistic writings. "Without
an imperfect I do not see how the sentence could be rationally con-
strued. See note on v. 8.
iVa Y<fn(]T(H KT\. Connected with Sia TOV ayaOov. The interpolator
would have made his meaning clearer had he worded his sentence
thus : dAA' iva <âvy crwrjy/oia, vj ap-apria, yevoîv^ 8ia TOV ayaflov Tourecm
Sia T^S ej/roA^s KO.&' inrep/3o\rjv a/*a/DTO)Ao9,
KaTetpydo-aro p.oi B6.va.rov.
KO.&" uirep|3o\ii]i'. When sin succeeded in establishing itself no longer
through what was evil, such as the promptings of Satan, but also
through what was good, it became complete and intolerable. Whence
isthe origin of the doctrine that excessive sin leads to eventual sal-
vation ? Was it a Gnostic theory, or rather a development out of the
story of Lot or Noah in which crimes carried to excess are repre-
sented as bringing destruction upon the wicked but relief unto the
righteous? Cf. 2 Pet. 2-6 TroAei? SoSo/x,toj/ /cat Tofjioppas re^/aajo-a?, Kara-
(rrpo<j>'fl KareKpivev, /cat StKaiov AWT, KaraTrovovfJ-evoT VTTO T^S TWJ> aOec
ev acreAyeia avacrTpofftvjs, Ippvcraro.
96 COMMENTARY vn
14. atipKicos. And therefore a o-cojua,
a slave. See note on 8-23.
15. o yap KaTepydo(jicu ou yirwa-Kw. How can it be said that the
cause of being a slave ignorance of one's handiwork or actions ?
is
But from the fact of being a slave flows as effect an inability to act
according to one's lights or wishes. Therefore read OVK apa
yii/oSo-KO).
See note on v. 8 and 4-13.
ou yap KaTepyaou.at o yicoSaKW. Exactly as in MGk oev KCU/W o n
1 don't do what 1 myself know as the best. Cf. Jn 6-6 ^Set (i.e. as the
best) rt e/x,eXXev TTOICIV.
o yn'cjo-Ku. As taught out of the Law.
ou yelp o 0e\w. The theologian would have made his meaning clearer
had he written ouS' o 0eAa>.
o fuaw, TOUTO TTOUO. For a slave hates his work and does it under
compulsion. In this case the compulsion is exercised by the flesh.
16. el Se KT\. The argument seems to be this: By hating sin we
demonstrate our approval of righteousness, and thereby admit that
the Law is sinless since it enjoins the very thing we approve of.
auV(f>Y]fu TW i/6p,b>.
/ concur with the Law, as though the Law itself
had been represented in the foregoing as maintaining its innocence.

on K<x\oV lanv. Most witnesses on KaAo's. Probably on KaXos eo-nv.
Here ends the argument as to the sinlessness of the Law. The
theologian now flies offjto another question, occasioned by ov /carep-
yao/x,ai o yu/toovca) of v.l 5, and proceeds to show in accordance with

the dualistic theory that man in his spiritual essence is not responsible
for his sins, but that sin resides in the flesh.
18. TouTeffTic Iv TTJ
I mean in the carnal part of my eyci.
(TupKi [ADD.
TO
dyafloi'. The omitted in nearly all other Mss.
article
irapaKeirai (xoi. Bloomfield 'the expression recurs at v. 21, but no-

where else in the N.T.' Probably irap^xrl Ta ^ P- ol ^ as been granted >
to me.
Mss correctly TO 8e /caTepyaêo-ât.
TO yap KaTepYaeo-0(H. All other
oux eupio-Kw. tÂBC and some other witnesses omit eupt'cmo, the
omission being a felicitous guess. For I think eiipiWco was a lemma
indicating that the following vv. 19 and 20, which are a KeWpwv com-
piled from vv. 15 to 17, were to be restored to the text in the place
before euHo-Kw of v. 21.
vii COMMENTARY 97
19. (Aiau. Omitted in G.

21. apa. Read yap.
rbv vapor. Cancelled by Homberg; see Bakhuyzen, Conjecturaal-
Kritiek.
^jjiou
Viewed as man's spiritual part,
on ep,ol
TO Katiov irapditeiTai. Missed in FG.
TO KaKoV . Viewed as Satan, who was often called aj/riKct/Aei/os.
See
note on 8-3.
ai. The thought in v. 21 was borrowed from Gal. 5-1 7 ^ yap
ImOvfJici Kara TQV Trj/ev/xaros, TO 8e Trvevfia Kara. T^S trapKo<s, Tavra
yap dXAiyAois draKemu, 'iva. ///>; a av OeXyrc, ravra TTOLTJTC. Therefore read
avTiKetTtu, which in v. 23 is repeated as dvTrTpaTeud/;voi/. Theodore
seems to have found dvTwrpaTTei or an equivalent, for evidently, when
at Eph.2-11 he wrote his comment airep airo T^S oi/cetas Trpoaipeo-ews
ov8a/>taj9 otot TC cyevd/xeâ TW ryv ({)V(riKr)v avnTrparmv fjf
,
he had in mind this part of our Epistle down to 8-3.
22. crunrjBojjiai. Formed by analogy with crwevSo/cw and
1
Lightfoot compares lCor.13-6 o-vyxatpei rfi aXrjOeia. Cf. also Clem.
Horn. 16-12^ <ro<ta rj wcrirep iStto irvevâTi o-wcâipcv. Strictly speaking,

it should be evr;So/i,at. Cf. Orig. Cels.3-55 evT/So/xevos TOJ r<av XotSoptlav
Xoya), etc.
TU vofjiw TOU 0eou = T$ cvToA^ TOT) ^coB. Similarly in v.23 TW vopw T^S
a/x,apTt'as.
23. eTepoc and TW I/OJAO) TOU voo<s fAou. Read erepov avOpumov and
I'ofjioi'
voos /tov. For the idea is that there are two men or
TO> dv^pwTro) TOT)
agencies at work ; the inner man, residing in the mind, who draws
me towards the divine commandments, and the outer man, residing
in the flesh, who overpowering the spiritual man enforces upon me
the will of sin. See Gal.5-17 quoted at v.21. The compendium ovoi/
led to the corruption. In Lk 19-38 it led to ovpavw through ovpavois,
corrected by Valckenaer, and similarly in Philos. 5-4-26 to ovpaj/w ovpa-
vois, corrected by Schneidewin.
ec TW yojiw ets TOV vd//,oj/.
Cf. Lk 21-24 ai^)U,aXa)Tto"^(roj/Tat els TO,
See note on 1-23.
1
Cf. 1 Acta Pil.16-3 avvijpffftv 6 \6yos OVTOS
G-
98 COMMENTARY vn vm
TW OVTI eV TOIS f^Xeo-ic Not agreeably to the context.
JJLOU.
It was
added after TOV avOpuTrov had been corrupted into vdjuoi/.
fjte'Xecric.
See note on 6-13.
24. CTCJJACITOS.
In v. 23 expressed by /x,eXw.
TOU aw|xaTOS TOU Oacdrou TouVou=T<n} davaa-ifjiov TOVTOV crw/xaros. Cf.
8-3 aapKos d/Aa/mas^d/Aa/moA^s crapKos.
25. rj x^P'S Kupiou (Tischendorf TOV nvpiov). The correct reading is
pz'obably that of 77 x"P ts

DE
ro ^ êo ^- But *he mos t attractive, as an
outburst of thankfulness at the thought of escape from a dilemma, is
that of B xapis TW Oew [e/], thanks be to God for my deliverance.
ctpa o5c KT\. A marginal comment on vv. 22 and 23. Venema (see
Meyer) conjectured that this passage followed v.,23.
CHAPTER THE EIGHTH

and 2. These verses as a conclusion (apa) do not fit at this place,
1
forno proof precedes showing that through the agency of Christ we

should be saved that proof follows in vv. 3 ff. But they fit after v. 1 1
;
as an answer j
ustified by the argument pursued in v. 11 to the
question rts /xe pvo-erai of 7-24.

1 ouSec xardicpifjia TOIS ec Xpiorw. There is therefore now no death
.
sentence (see note on 5-16) to fear for those who adhere to Christ.
2. yojJios TOU -nreufjiaTOs. I think
Xoyos TOV Trvew/xaros, namely, the
yospel.
TTJS )TJs. The antithesis requires /cat T^S C w ^5? as it a l so requires
<ra/o/<os
instead of a//,a/mas. Cf. v. 6.
Addressed to the questioner of rts /x,e puo-erai. Here

TjXeoOe'puo-eV ere.
B'G are siipported by NB and the Peshitto; most other witnesses
TOU fofxou. O/ the jurisdiction.

3. TO yap dSucaToc TOU (/ojmou ec w TjaBeVec. KT\. The passage is evidently
corrupt, for (1) the construction is impossible; (2) in 7-15 and 23 it
was <lyw that was said to be weak ; and (3) in v. 23 the law is repre-
sented as prevailing. Read TOV yap di/Tt'Si/cov p-ov lv <S fja-Of.vovv. Cf. TYJV
quoted at 7-21 from Theodore.
da-Oevetav,
Satan, man's adversary, the enemy adverted to in 7-23.

vni COMMENTARY 99
fyiw SidfioXos. Schol. Mt 5-25 (Bentley, p. 123).

Cf. lPet.5-8 6 dvTtStKos
Other appellations of Satan dm/ceijU,evoslTim.5-14; Ivepytov Barn.2 : l

: ;
ex#pos XII Patr. Dan 6; di/rt^Xos, (3dvKavo<5 Mart. Pot. 17; Trov^pos
Mt 6-13; aXXorptos Pseudo-Ign. Magn. 10; /xe'Aas Barn. 4-9; 6 6-rjp
Eus. E.H.212; 6 o&tTroSws the out-with-him MGk. = :
iv ofjioicSfjwm o-apicog. A Docetic or anti-incarnation thought. So K'rehl
(see Meyer).
Kal irepl dfjuxpn'as. I surmise Trept. crwrr/ptas (see note on 7-13), Trepl
standing for virep, as often.

Kar^Kpii'ei'. Practically = KaTe/creivej/, a7re/<Teu/ev. Sentenced to death,
executed. See note on 5-16. Cf.Eph.2-15 Avo-asr^v e^^pav ev T$ o-apKi
O/UTOV, which lower down is repeated as ayro/crewx? TTJV ex^pav 6v..avr<a
(= T (3 o-w/jiaTt).
So Grotius (see Meyer).
dfiapriat'. Added after the real object of KareKptvei/, namely, ror
Kov ju,ov,
had been corrupted.
4. TO 8iKatwp.a TOU i/ojmou. Surely TO Si/caico/ia TOV $eo = Tî/ evToA.^/i/
TOV 6eov, which at 7-22 was called i/d/xos Oeov.

The phrase recurs. in
1-32 and Lk 1-6 ;
borrowed from the LXX.
l\>
-f\ii.iv
= -ixft" T//AWV; see note on 1-19. The import is that our Jtlesh
was mortified to the end that we, by thus becoming spiritual, might
be enabled to fulfil God's commandments.
TOIS fir]
KttTa acipKa KT\. Who now walk not according to the dictated
of the flesh. .
5. The theologian now begins to wander from his point. Moreover,
in the sentences from here to the end of the chapter I cannot myself
perceive a nexus of reasoning working from one proposition towards

one conclusion; to me they look like a succession of a theologian's jerky
side-thoughts, jotted without any regard for relevancy to the theme
of the Epistle.
cWes. Living. Cf. v. 12 Kara, crap/ox rjv.
aapKos ^poyouaif Side with the flesh, with the party of the
TCI TTJS .
flesh. A
political phrase. Cf. Arist. Pac.640 ws <povot Ta Bpao-tSov,
copiously illustrated by Blaydes.
6. TO yap <f>poVr]fJia TT|S oxxpKos Sdi/otTos. For (better And) to aide with
the flesh means death, inasmuch as it means antagonism and revolt
against God. Cf. Jam.4-4 17 (/uAt'o, TOU KOO-/AOI; e'x^pa TU> 0eu>.
G2
100 COMMENTARY vin
y&p. A metabatic conj unction would be more apt, for the verse deals
with the respective consequences, but not the cause, of siding with
the flesh or the spirit.
ri]s oupiccSs. An objective genitive. Cf. 14-6 6 <povwv TTJV rj^pav. So
Hofmann (see Meyer).
7. uTTOTdwro-eTai. The subject is era/>, viewed as Satan (see note on
7-21) the revolter.
ouSe Y&P SuyetTai. Cf. XII Patr. Jud.18, where it is said of vice that
d<j!>rra TOU vd/jtou TOV Oeov KOI 0e<3 inraKovcrai ov Svvarat. This seems to
be a theory, probably held by both Jewish and Christian moralists,
that by its own effort vice is naturally incapable of reforming itself.
8. ot 8 Qu. 01 ovv,
0ew dp&rai ou Sui/cH/Toti. Cannot so act as to

please God.
9. XpioroG. The reference in the preceding colon and in v.l 1 is not
to the spirit of Christ bxit to that of God ; and there is besides a close
connection between ei-n-ep TrveB/m 6eov oi/cei ev vfuv and et 8e TO TTvev/jua
TOV eyet'pavTos 'tyo-ow ot/cet / V/MV. The words therefore et 8e rts to the
end of v. 10 are an addition by a second theologian.
10. el 8e Xpurros Iv upiv. Missed in FG.
venpov 8ia dp,apTiaf. Dead (= inactive, see note on 7-8) for the
purpose of (producing) sin. For Sia =for the purpose of see Jannaris
1534c.
fj.
Most witnesses ^w^ or wv. The latter reading only in lectionaries,
but it is the one which the antithesis demands. Its sense is alive
(= active) for the purpose of (producing) righteousness.

5
11. TOU eyeipacTos lT]<rour. Of him who raised up Jesus. Cf. Mt 3-9
eyeiptu reKva TO> 'A/fyaa//,.
24-11 if/cvSoTTporfjrJTai lyepOrjcroi/Tai.
Acts 5-30
^'yetpev 'Irjvovv.
The sense therefore of eyelpavTos is different to that of
the following eye/pas. The same difference between Acts 13-23 Tjyetpe
T<3 'Icr/oaÂ, (TWTrjpa 'Iiyo'ow and 13-20 r/yeipei/ avrov e/c
veKpcov. See note
on e/3a7rTio-^/tev of 6-3. The import is If the : who spirit of God,
sent his own son in ahuman form as Jesus to lead you to righteous-
ness, dwells in you, God who raised him from the dead as Christ (see
note on eis Xpco-rov 'lycrovv of 6-3) shall likewise infuse new life into
your dead bodies at the palingenesis as a reward for that righteousness

which will have dwelt in you. The import however was not perceived,
and thus e/c venwv was added to
vm COMMENTARY 101
XpioroV. So 1?G, supported by BE and other authorities; most

Mss either TOV Xpurrbv or Xpurrbv 'Irjcrovv, both of which readings,
especially the latter, destroy the point. See note on 6-3. Wordsworth
'
But if the spirit of him who raised Jesus the man Jesus [from the
dead] dwelleth in you, then he who raised Christ the anointed one
from the dead will quicken your mortal bodies also. 3 clear case of A
superiority on the part of EG.
TO efoiKoGc auToC TjyeufJia. Several Mss Sto, TOO) CT/OIKOWTOS O.VTOV
s, an alteration dictated no doubt by theological considera-
tions. See Tischendorf's extract from Athenagoras. The sense is for

the sake of, or as reward for, that spirit which will have dwelt in you.
Thus fvoiKovv is an imperfect =o ei/oMc.
12. 6ej>ei\rai io-fj.ec

== 6<petAoju,ev, it is our duty.
TYJ aapju. Construe with $v, which again depends upon 6<peiAercu
earp,4v ; namely, o<eiAop;ev Qfjv ov rrj crap/a, dAAo. TO> 7rvf.vfjio.ri, A rejoinder
to the Gnostic TO. T^S o-apKos T^ (rapid. See note on 3-8.
TOU. Read TOVTCCTTI, be misread for TOV owing to
which could easily
eo-Tt by a slanting line. See note on 7-8. The
being often indicated
interpolator explains what he means by aap/a. In like manner 7-18
ei/
e//,ot,
rovrecTTiv ev rfj o-ap/ct /AOU.
Kara o-apKa. According to the dictates, or lusts, of the flesh.

13. fxe\\T. You are destined. Cf. v. 18 and often.
dTroOô-Keic. Euthymius's copy read TraAu/ aTroBvrjvKeiv, a very good
reading.
s Oai'ttToure. Read ras opeêis OavaTOVTc. Cf. Col.3-5 ve-
Katajv. A similar corruption in HermP.6 Mand.2-5

Iiri6vp.ia Trpdgetov Kal
TroXvTeXeta cSeo-/taTwv, where the context requires
{iTrap^cojv instead of 7rpaeo>i/. Cf. Acts 2-45 TO, KTr;/x.aTa Kal ras virdpêis.
'
lSim.4 e^wv dypovs Kal oiKiJo-eis KCU eTepas vTrdpêts. Sophocles iVapfts :
substance, property = iiTrdWao-iS, Ta virapôvTa.*
TYJS crapKos. So FGDE and other witnesses in accordance with /caret
o-ap/ca. Cf.
also Gal. 5-1 6 cTri^/xiav o-apKos. lPet.2-1 1 o-apKiKwv i-jnOvp.i(av,
etc. Most witnesses TOU O-W/UOTOS.
The sense is Yea, ye are the adopted sons of God
15. ou Yap*KT\. :
and filled with a son's confident spirit-not with the abject spirit of
slaves and ye may boldly address yourselves to God as to a father.
102 . COMMENTARY vin
An expression borrowed from demonological ter-

irceujxa SouXeias.
minology. See Charles, Testament of the Twelve Patriarchs, p. 4.

uio0eo-ias. Supply ets Trapprjo-iav as the antithesis to ets <}>6/3ov requires.
= Oappovvres Aeyo/Aev. Cf.Hebr.13-6 6appovvra<s ly/ms Aeyeij/,
'Af3|3a 6 irarrip. A curious coincidence that both here and in Gal. 4-6
it been thought necessary to add the interpretation of such
shoiild have
a well-understood word as 'A/3/?a; the fact however is that vv.15-17
were borrowed from the Galatian passage. Mk 14-36, where the inter-
pretation recurs, is probably a later addition.
16. auTo TO we up, a owp,apTupel r<3 nveup-aTi iqp,cii>. A. cryptic sentence.
1
I suggest that TO Trvevpa means the inspired sacred word, as it does in
v. 26 and lTim.4-1, and that Tri/cu/xtm is a corruption of Kpa.vyp.aTi,
the allusion being to Mt 6-9 -rrdrep ^//.wv 6 ei/ TOIS ovpavois.
KpaJyfiaTi. Not in the Dictionaries, but cf. ^>wi/^/u,a, XaX^/Aa. It
would stand for Kpavyrj, as 9-19 /SouAij/m for (3ovXy, Acts 25-7 amu/
for ama9, Clem. Horn. 3- 5 amw/xari or atTta/xctTt (Mss aiTJûaTi) for
12-12 o-Tpe/x/xa for a-rpo^rj. Cf. also v.39 ^w/ta for viôs-
17. KXtjpoi'o/jioi p-er 0eoO, aui'KXrjpoi'ofAot. Absent in FG, there being
a vacuum in F. But D reads KCU o-wKX^povo/Aoi instead of
t, which points to an old reading et 8e Tewa, KOL
18. Xoytôjjiat ydp. Concisely expressed for o-uvTrao-ô/xev 8e, OTI Aoyi-
a. See note on 1-8.
TT)V p-AXouaai' Soâ^ aTroKaXuÔTJi/ai. 7Ve g'/o?'?/ which, as foreordained

(see note on v. 13), shall be revealed when the millennium arrives.
.
19. TTJg KTto-ew9. .
O/ Me .world. The antithesis to rfiv vtoij/ êoS,

as well as to ^//.eis a-uTpt of v. 23, shows that the world meant is the
unconverted or heathen world . Cf . Mk 16-15 Tropeufle'i/Tes eis TOV XOO-/AOJ/
TO euayyeAiov Tracny T^ /crticra.
i. Connect with e^!>'

eATri'Si. / looking forward to in the
confident (cf. 4-18) Aope.
20. TJj Yap-uiroTdtlaKTa. A
parenthesis which explains how it is that
the heathen world itself so intensely yearns for the revelation. The
'
Euthymius voeirai Se irvevâ [yloOeatds /cat] TO (va.yjf\iov. '
vni COMMENTARY 103
reason adduced is that the world from, the first was unwilling to
favour idolatry, but was constrained by Satan who had mastered or
beguiled it.
rfj yap jjiaTaioTrjTi j KTUTIS uire-niyv]. For the world submitted to error.
The special error meant is idolatry. Cf. Lev. 1 7-7 ov Ova-ovanv en ras
avr&v TOIS /Aaratots (= ei8a')Xois).
Acts 14-1 5 dforo TWV jaaratW
em Oeov.
In a middle sense, submitted.
).
ou O^Xouo-a. Mansel, p.18 Under the Gnostic hypothesis there is no

'
free wilt in man, and therefore no voluntary transgression.' All other

Greek Mss ofy 1/coSo-a, no doubt a theological alteration by a supporter
of the free will doctrine.
UTTOTdavTa. Satan. Qu. a/Tra-nJcravTa. Cf. 7-11 e^Trar^creV /x,e.
The
belief that idolatry, being an evil, was the work of demons or of Satan
was very prevalent with early Christians.
{>'
eXmSi Sum = <?<' eATi-i'Si on. See note on 1-21. Cf. Lucian.158
yei>r$ai SLOTL vTrepTrAovrw. See Jannaris

yvwpifjia.
1753.
22. owcrrei'dei. Sighs with one accordant sigh. Cf. owaSeu/. See
notes on 1-12 and 9-1. Farrar, St Paul, I, p. 67 'The very heathen
yearned for some deliverer, and felt that there could be no other end
to the physical misery and moral death which had spread itself over
3
Renan, Egl. Chret. p. 159 'Basilides enseignait
their hollow societies.
une de gemissement universel de la nature, un sentiment
sorte
melancolique de 1'univers.'
68um. An orthographical error for oiSu/ei. All other Mss crwwStVei.
23. auTot e'xoi'Tes. Several witnesses avrol ol eôvTes, as required by
the Greek idiom.
dTrapxV' Christians received but an instalment of spiritual life

and grace through the incarnation they would not be completely ;
spiritualized and emancipated until the apocalypse. Therefore they

prayed and sighed for that consummation.
dirapxV TOU weufJiaTOS. So Just.292a calls the Mosaic Law aTra/a^j/
(Mss apxfyv) Staray^s.
e')(ovT6s
= o-ôvres. See note on 1-13.
Among ourselves, when we are alone, meeting for

aurol lv eaurois.
prayers. For primitively the uninitiated were excluded from Christian

104 COMMENTARY vm
services.The import of the phrase not having been understood, ^/x-ets
Kal was added by a corrector before the second avrol, and as a con-
sequence ûeis was eliminated from before the first avroL But PG are
supported by D and partly by several other witnesses.
CTTcdo(jiei'. Fervent praying (cf.
v. 26 o-rcvay/xots) represented as
sighing. No doubt, when references were made to a future life during
service, the congregationsgave utterance to their anguish by emotional

exclamations and sighs, such as are now usual in mosques (Allah !
Allah !). Kvpie eXfyvov was not then a formal response, but a cry from
the heart. Cf. Enoch 9-10 at if/vâl evrvyxavovo-iv /ne^pi TGJV TrvAaiv TOV
Kal ave^f) 6 orevay/Aos avrtav.

i. D
So PG, supported by ; all other Mss viodccrtav ai
Grammatically vlofaa-iav is in the air unless we take
aTroX.vTpta<nv as explanatory
;
but the text would then state that adop-
tion signifies nothing more than redemption, a statement to which no
one I presume would subscribe. Judging from v. 25, 1 should conclude
that in the space occupied now by vioOca-iav there was once iv vTropovfi
or 8t virop.ovri<s.
TOU croj/jiaTog.
Added in order to represent ^pSj/ as slaves. See note
on 7-14. So also lCor.6-20. Cf.
Phryn. (Lobeck, p. 378) (rw/Aara art
<
Ttov <iviW avSpairoStDV, olov a-wfjbara TrwActrai.' Marc. Aur. 1-8 (rdo/AdtToov
=slaves. Orac. Sib.3-463 o-co/Actra 8ovXa. See Sophocles.

24. rfj yelp An argumentative counsel for patience
eXmSi KT\.
addressed to such as troubled in their minds by the continued
felt
postponement of the revelation (cf. 2Pet.3-4) and of exemption from

death. The argument was probably suggested by the Stoical dictum
spes incerti boni nomen est ;

see Lightfoot, Phil. p. 289.
rfj yelp eXirtSt ecnSOrjfjiei'. For it was hope which induced us to accept
salvation or baptism. What we were offered and we accepted at the
time of our baptism was to hope.
e\irls 8e TJ pXeirofxeVT] OUK ICTTIV eXiu'g. What probably the theologian
wished to convey was and there is no such a thing as a hope of things

visible. If so, the original reading may have been eA.7rts Se
/3A-7ro/AeV(ov
(cf. 2Cor.4-18 TO. ($Xeir6p.fva. and Hebr.11-1 /3A.e7roft.eV<ov) OUK eo-riv.
r\ pXeTrojjL^cr] . All other Mss omit the article, and thus corroborate
my surmise as above.
vin COMMENTARY 105
TI e\iriei; So also D. Where is the sense of hoping, for what we

actually see ? B omits ri. Most other Mss TI KOL eXm&i, which probably
is right ; see note on 3-7.
26. TO nveujjia. The gospel. See note on v. 16.

o-ui/an-iXajuipdi'eTai rtjs Seâews ^p-wc. Takes part along with us, helps
us, in our prayer.
Seâews TJpJc. The prayer implied inorevaô/xev of v. 23. The sole-
TTJS
cistical reading TV) do-0ev'a, or rais ao-Oeveiais, -fjulav, which is that of all
other witnesses, represents a marginal explanation as to its being due

to our weakness that we need help.
TO-TI. The same as TI. Cf. Arist. Nub.748. 776. Lk 1-62. 19-48.
HermP.8Sim.l-4, and often.
irpoo-euxêOa. FG and one cursive 7r/oocreu;(o//,e0a. An orthographical
error. All other Mss 7rpoo-euo//,e0a or 7rpo<rei;w/Ae0a. But an expression
of continued or repeated action is preferable.
OUK oiSap.ei'. An allusion to Lk 1 1-1 Kvpte, 8i8aov T7/>tas Tr/ooo-cu^co-ât.
5
dXX auTo TO TrccGjJia uTrepecToyxtifei icrX. A later addition extending
to the end of v. 27, made probably by an adherent to the doctrine of
angelolatry and intercessory prayer, who understood the preceding

TO Trve.vp.0. as denoting a mediatory spirit or angel. This angel was
known among the Elchasaites as 6 ayyeXos rJys Trpoo-eux^? see Philos. 5
1
9-3-1 5. Asby our Lady and the Saints this doctrine in
intercession
course of time gained wide popularity both in the Eastern and the
Roman Churches. Angelolatry is referred to in Col. 2-1 8, where see
Lightfoot.
i. Most witnesses add virep ly/xaiv.
dXaX^TOis. With unuttered, and therefore unheard, sighs
(see note on v. 23) or prayers.

27. 6 8e epeuyfic TO.S Kctp&ias KTX. Though in praying the angel utters
no sound, God, the searcher of knows not only that the
all hearts,
angel inwardly prays for a favour such as God would approve of but
also that the men interceded for are not unworthy.
Oeor ecruyxiii'ei. Cf. Un
5-14 idv TL alrwêOa Kara. TO OeX.t]fj.a
f)jj.!av.
lPet.3-12 ofiOaXfiol Kvpiov CTTI SIKGUOVS /cai WTO. O.VTOV
eis co-iv avrwv.
Epiphanius Haer.19-1 attributes the same tenet to the Esseiies.

106 COMMENTARY viti
28. ircon-a. Always, ever, as in MGk; see BAaôs. Cf. lCor.11-2. 13-7
(opposed to the following oi>8eVoTe). XII Patr. Iss.3-8. Pbilos. 8-2-12.

Orig. Gels. 3-5 7 (rrdvra eis CKCLVOV d$opcon-as). Achil. Tat. 3- 11 (jraVTa
5-13-3. HermP.3Vis.6 iravra eTrepavrois (old Latin version
o-iywo-ai/).
semper). Also airavra. Cf. Achil. Tat.7-1 6-4. Also classically, as in

Arist. Nub.l 381. But the word, owing to its being rather demotic, was
often changed into TravroTe. So in 2 Cor. 7-1 4; HermP.lOMand.3 we
find TravTore as a variant. In HermP. 1 Vis.2 the Mss give TTOVTOTC yeAwi/,
but the old Latin version is omnia ridens. In Lucian.54 and Clem.Hom.
1 1-13 itbecame TO, Trdvra. In Eph.1-23 the chief Mss likewise read TO,
Travra, but a few minuscules have preserved the correct reading iravra.
It stands for Travra TOV xpovov. Cf.Dem.1445. Just.222c. Similarly/uKpov
and fjLLKpov xpdvov. Cf. Jn 7-33. 13-33. Also aKaprj in Arist. Nub.496.
oWepyeT. The subject 6 0e6s is expressed in AB. The imitator in

Orac. Sib. 3-649 Travra yap OUTOIS ooivaywvia, ovpavos tyeAios re, mistook
TrdvTa as the subject. The Peshitto omits 6 6eos, but understands it as
the subject; see Field, Otium Norvicense, III, p. 95.
(rui/epyet 15 dyafloV. For arvvepyelv nvi ets TL see Liddell and Scott.
Cf. also XII Patr. Gad 4 (quoted by SH) TO Tri/efyia T^S ayd-n~r)<s o-vvepyel
T&vofjup TOV 6e.ov eis (Twrr/piav. Jam. 2-2 2 is different.
eis dyaOoi/. L and several other authorities eh TO dya6ov, which seems

preferable. The same variation in 13-4.
irpoQefTif
= TrpoopicrfJiov.
What suits the context best is a relative clause specifying
29. on, ous.
the K\t)ToL Such a clause is introduced by the connective on, which
in the Hellenistic period began occasionally to be employed in the
place of the pronoun (see note on 4-19). For the nominative cf. Mt
5-45 TOV Trarpos OTL (some authorities give os or qui) TOV yXi
6-26 TO, TTCTCtvo, oVt ov (TiretpovfTiv. Lk 4-36 n's 6 Aoyos OVTOS OTI cT
23-40 ovSev fopd (TV OTI iv TO> auTw Kpijuum ei ; Jn 2-18 TL a"t]iAiov Set/c-
vvcis OTL Tavra Trotets; 8-45 eya) OTI Trjv dXiyêiav Xeyw (Syr. Sin. according
to Mrs Lewis / who speak the truth). 8-53 'A/3paa/u, OO-TIS (D OTL) air-
e6avev- 9-17 Trepi auTou OTI fjvoi&v. Jud.17 TCOV aTroo'ToAwi/ OTI e'Aeyoj/.
Col. 2- 14 Tots Soypao-w o (probably oTt=a) rjv VTTtvavriov vfuv. Apoc.

14-8 Ba/8uAwv ^ (other authorities OTI) TreTroWev. 17-8 TO Orjpiov OTL yv
(referred to at the beginning of the verse as TO Oypiov o etSes). If the

vm COMMENTARY 107
genitive or the dative or an emprotheton is required, the demonstrative
pronoun (see Jannaris 1439) subjoined. Cf. Mk 4-41 TIS OVTOS rriv
is
OTI Kal 6 aj/e/AOS vTraKOvet avT<3 ; Jn 1-156 e/oô//cvos on CK TOV TrA^pw/Aaroy
avTov eAa/?o;u,i/. Protev. Jac.2-3 ri dpao-o//,ai crot Ka0oVt (=OTI) Kvptos
rr]V [irfrpav trov ; Col. 1-1 5 TrptoToYoKos OTI cv avTai eKTto-Or) TO,
2-8 Xptorov OTI ev avTai (=ev <3)
KO.TOIKU. TIebr.2-6 TI'S f<mv
on (AtfAvqcrKet avrov; Apoc.15-4 otrtos ort iravTa TO, eOvyj Trpo<r-
evcoTriov crou. 18-23 ev (rot on c///7ropoi'

o-ov ô"dj/ ot
//.eyioraj/es.
Parados. Pilat.5 Tt's eo-Ttv 6 o-Tau/oo)$ets oVt TO 6Vo/x,a auToS TOVS êovs aTrto-
Aeo-ei/; Narrat. Joseph. 5-2 Tt's eo-Ttv OVTOS OTI OVK eTrot'iyo'as /AC 6(f>0v]vai
avTw ; For the accusative with or without the demonstrative pronoun
being added cf.Mk6-17T^v ywatKct OTI avrrjv eya/Aijoêv. 14-72 TO prjfjia
a>s(== OTI) elTrei/. Lk 22-61 TOV Adyov ws etTrcv. Acts 20-35 rfav Adywi' OTI
eiTrej/
(OTI a^TOs=6's). Also 7-44 rj o-K-rjvr) Ka^ws SteTaâTO Trotijo-ai
(/ca^ws awî/
= ^v). Accordingly read 6Vt auTors and place no
comma after Trpoe'yi/w.
irpoeyi/w. //e A^new a?zrf owned (as his own or friends) in the past.
Cf. Mt 7-23 ovSeVoTe eyi/oai/ vfjt-a<s ) aTro^wpetTe (XTT'
e/x.oi).
25-12 OVK oiSa
as. 1 Cor. 8-3 et Tts
dyaTroJ TOV 0eov, OVTOS eyvtocTTat VTT' awoii. Gal. 4-9
VTTO êoS (only verbally the same as the preceding yj/oj/Tes).
In the same sense probably also in 2 Cor.5-16 ouSe'va otSa/xei/ /caTa o-ap/ca.
The preposition = m i/*e
j)a6^, m a remote past. Cf. lPet.1-20 Trpo-
eyvwa/xei/ov ?rpo Kara/BoXrj'S Koarftov. iCor. 2-7 irpowpurev Trpo TWV atwi/oov.
TTJ9 CIKOI/OS. A Docetic repudiation of the notion that man could

possibly be crvôpôs of Christ he is merely o-u/t/*op<j!)os of his earthly
;
image.
elg TO eti'ai KT\. What the interpolator wished to convey evidently
is eis TO eivcu avrovs TroAAovs dSeAôvs TOV TrputroroKov O.VTOV.
els TO eti/ai. And so they are. See note on 1-19.
32. 6s ou&e oiou t&iou l(|>eioraTo. So also D, except that it gives TOV
iStov viov. All other Mss o's ye TOV iStov viov OVK e^cto-aTO ;
less vividly
than FG.
irdvTa. So also D ;
most other witnesses TCI TrdvTa.
33. Tts eVKaXe'aet Kard eK\eKTWi' 0eou ; Cf. Hebr.13-6 âppovvTas

Aeyetv Kvpios e/x,ot fiorjObs, ov ôyS^îjo-o/xat, TI 7rotô-ct /xot
'
34. XpierTos MTJO-OUS. Most witnesses omit

108 COMMENTARY vm
8e Kal eyepOei's. A few other witnesses yuaXXov 8e.
which is a better reading. The following KCU also is omitted in some

witnesses.
lyepflei's. JÂC and other documents subjoin IK vcKpGv.

35. oSv. Absent in most witnesses.
XpicrroG. The context requires deov, and so several witnesses. Cf.
v. 39.
crreyaxwpia. So only FG. This form survives in MGk as an alter-
native for <TTCVO^ft)/3ia.
Xipis. Originally there followed probably 77 Aotjttos. Plague was one

of the calamities most dreaded in old times in the Levant it continued
to rage almost endemically until quite recent times and it is hardly
likely that it would have been forgotten in this enumeration of evils,
especially as AI/AOS and Aot/xos were so often mentioned together. Cf.
Mt24-7. Lk 21-11. XHPatr. Jud.23. Orac. Sib.3-269, 540, etc. Tert.
Apol.26/ames et lues. In Mt 29-7 NBDE omit 77 Aoi/ioi, as in this place.
36. on. Meyer A part of the quotation/
'
See note on 9-28.
eVeicey <rou. Added only because it stands in the quotation. See note
on 4-7 and 8.
37. u-jrepvaKwjjiei>.
The preposition added by analogy with vTrepe^w or
wep/3aAAa). See note on 1-11.
Sict TOC dyaTT^CTacTa. So likewise DE ; most witnesses Sia TOV aya-
mJo-avTos. The construction with the accusative was demotic, and there-
fore tampered with by the literati. So 1 5-28 FG and Latin versions 8t'
ty-ias ;
the rest 81' -u/wov. Jannaris 1534 When, with the opening of the
'
transitional period [A.D. 300-600], the construction of all prepositions

became uniform by substituting the accusative for the other oblique
cases, the various meanings of Sta with genitive were naturally trans-
ferred to its accusatival construction.' This transference, I have no
doubt, dates from much earlier times, for even c/c is found construed
with the accusative in an inscription dated B.C. 162, see Jannaris
1570, footnote. But neither is the reverse phenomenon unknown, for
carried away by their antipathy against demotic or vulgar, as they
imagined expressions, literati occasionally gave preference to the geni-

tival where grammar called for the accusatival construction. So 12-1
as Sia TCOV otKTip/xtov. 12-3 Ae'you Sta 777? âpiros, whereas
vin COMMENTARY 109
15-15 VTro/u/Ai'iyo'Kto Slot,

rrjv xapw. 1 Cor. 1-10 TrapaKaXai fyu,as
Sia, TOT) 6Vo-
ju,a.Tos.
Just.69b Oavdrov aTreiXov/xeVou Sia 'Iô-ov
= 8ia 'I^trovi/, where
Otto refers to 85 b and 93d.
38. oirre afyeXog KT\. There is considerable divergence of reading,
as follows :
FG owe avyeXos owe apâi (F dp^ta) owe eVeo-Ta>Ta owe fieXXovra owe
DE owe ayyeXos owe eou<ria owe dpâi owe eveorwTa owe p.eXXovra owe
Swa/us (E oWa/ms)
iÂB ouTe ayyeXot owe dpât owe ei/eo-Ttora owe />teXXovTa owe 8vvdp.ei<s
G with several other authorities owe ayyeXoi owe dpât owe eôvo-t'at
owe ewo-Twra owe //.eXXovra owe Suva/Acts
KL with most authorities owe ayyeXot owe dpâi owe Svj/a/xeis owe
eveo"T'Sra ot^re /AeXXovra
116 owre ayyeXoi owe dpâi owe ei/ecrTwra oure //.eXXovTa.

Notwithstanding so much divergence, the original reading I think
can be traced with some degree of probability. For it is certain (
1
)
that
owe apxat or dp^ is right (2) that owe 8wa/x,eis or 8wa/us should be
;
transferred to some place before owe eveo-Tomi; (3) that the passage
had been framed upon a plan of syzygies the members of which were
antithetical. Cf. 2Cor.6-8 to 10. (In the parallel lCor.3-22 Kij^Ss and
KOO-JUOS form a syzygy). Then, apart

from the greater authority of FG,
it is more probable that avyeXos became ayyeXoi than the reverse. Upon
these considerations I conjecture that the original reading was owe
avyeXos owe ap^r), owe eowia owe Swa/xis (or owe 8wa/us owe eoima),
owe eveo'TtoTa owe
. See note on 3-13.
acyeXos dpx^. Namely, the whole spiritual world, which in Col. 1-16
is referred to as TO. -jravra. eV rots ovpavois.
J.
A demon meant. Cf. Just.338b 7rao-a dp^ Se'Siej/ wSiVovcra 6Vt
G oj/o/Aaros TOU 'lr]crov^ KaraXveo-dat fAeXXovcrtv. Eph.2-2 rov ap^pvra
^S eovo-tas rov depos. Plofmann (see Meyer) evil spirits.
eouaia Sui/afjiis. Namely, all earthly powers, which in Col. 1-16 are
referred to as TO, Im -njs y^s. The antithesis consists in the former noun
denoting a relegated and the latter an inborn faculty. The two nouns
are found combined in Lk 4-36. 9-1. lPet.3-22. 1 Cor. 15-24. Eph.1-21.
Apoc.17-13.
110 COMMENTARY vm ix
39. utywjjux. The same as wi/ros. See note on v.16.

cure KTUTIS GT^pa. Nor any other tiling created.
TOU icupiou. So FG; see note on 4-17.
CHAPTER THE NINTH
1. If Xpiorw.' An adjuration. Cf. 23-22 o/xocras ev r<S ovpavw, etc. So

also 14-14 7re7raoy/,at ep Kvpita. In 2Cor. 11-10 earn/ dXiêia X/aio-ToO ei/
E/AOI Virtually = I
swear by Christ's truth, namely, by such absolute
truth as one would tell before Christ. 1-12 ev eiXi/cpiveia TOV 6eov, in
such sincerity as one would show before God. In MGk /m rr)v dXrêta
V Oeov, by God's truth, is very frequently heard, notably at Corfu.
lYjaoG. Added also in DE absent in most witnesses.

;
o-ui/jxapTupouo-Yjs. Joining in testifying. See note on 1-12. 8-22.

TceujjiaTi.
All other Mss ev 7n/eu/x,cm. But crvv is preferable, TO
being the second witness indispensable in Jewish law. Cf. Acts

5<-32 ^jneTs eo-)U,ev jaapTVpes TWV prffJidratv TOVT<OV /cat TO Tri/eu/xa TO a
'
2. XuiTY) JJLOI
earii' fieydXT). Imitated in XII Patr.Jud.23, where
tells his sons, namely rovs 'lovSaiors, that TroXXr; XTJTT^ /xot eo-Tt,
/xov, 8ta TO.S do-eX-yeias as TrotT/oreTe.
3. Y)uxofi.T]f. The same as ÛÔ/AT/I/ av, or rather -ûâ^v av, but in
a sense of continuance. I would have wished (now and always). That

is how Photius (see Bloomfield) interpreted the tense by saying d lv-
.The omission of av is very frequent. Cf. Jn 9-33 el (^ rjv ovro?

êov, OVK ffivvaro Troietv ovSev. Clem. Hom.l 7-4 ei awos vtos yv, TOV
ayvw&TOv direKaXuTrTcv. Just. 277d OVK ryvetô/Aeâ, el

JJLT)
irovro. CTTI
i/^yes,
etc. But often no doubt it was added by Atticists ;
and SO in Jn 8-39 el TCKVO. TOV 'AySpaaju, ^Te, T<X epya TOV 'A/3paa/j. eTrotetTc,
and Gal. 4-1 5 el SwaTov, TOVS 6<0aXjum>s 'vfiStv eSw/caTe /AOI, we find av
added in some Mss. But such additions were unnecessary even from
the point of view of the Atticists. See Blaydes, Arist. Ran. 866.
eivai = yeveo-6ai. See note on 3-4.
&TTO TOU Xpiorou. As it were, d<j!)ojj0tcrju,evos aTro TT^S eKK\r)mas TOV
. So also D ;
most witnesses add /j,ov.
COMMENTARY ill
TWC Kcrrd, (rdpna. So also DE and several cursives ;

most Mss only
Kara,
4. 3>v uloOecna eTra-yyeXia. Absent in A ;

the copyist could not brook
so much praise bestowed upon the Jews.
utodecria. Read fj vloOeo-ia with all other Mss.
TJ
&6a. The son's glory or honour, that high standing and con-
sideration which attach to the heir. Cf. Jn 1-14 8oai/ a>s //.oj/oyci/ous
Trapa Trarpos-
fj SiaOirjKT]. For the variant ai Sta^/cat see note on 13-13.
5. irar^pes. The again missed in FG.
article
e| $>v. Most witnesses /cat e wi/. But the Armenian reading e S>v KOI,
from whom even Christ himself, is the most attractive, denoting Christ's
Jewish descent as the crowning glory of the Jewish nation.
Kara crdpica. All other Mss TO Kara o-ap/ca. The article probably added
with the intention of emphasizing that the sole relation of Christ with
the Jews was his birth. It is recorded also in Patristic literature.
6. olov. Very rare for oToV re, as Sanday and Headlam remark. Cf.
Clem. Horn. 11-5 olov CO-TL
Aeyeiv. Philos. 5-1-7 (Cruice, p. 145) ovoev olov
eo~TLv fTTLTvêlv- 7-1-18 (p. 339) ov% olov TpÔ^vaL.
eKTreVreoicei' 6 Xoyos. This would be a blasphemy, and the attempts
at investing it with some other rational sense are hopeless. Read 6
Aaos, to rrjv /cX^povo/xtav (a variant TOV Xaov) of 11-1 and TOV

which
Xaov of 11-2 hark back. The author laments the fact that there is no
salvation possible for the Jews, God's chosen people, for they have
fallen away from grace. Similarly in 7-7 Aoyos usurped the place of
J/O/AOS Conversely, in ClemA. Strom. 6-6-52 vo/xos 5 ypaTrros lv

in L.
KapSt'a, oSros io~rw b Aaos 6 TOV ^ya7rr//x,ej/oi;, for Aaos read Aoyos, as
corrected by Grabius (see Stieren's Iren. I, p. 912). Also in Barn. 14-4
for ets Aaw K\7]povo/j,ia.<s read eis Aoyoj/ KAiypovo/Atas ;
cf. 5 Sia^^/oys
Aoyw (Mss Sia^/cTyv Adyw). See Sophocles v. Aoyos.
'lcrpcu]\mu. A better reading than 'lo-paÂ, which is that of most

other witnesses.
7. ey 'laaoiK K\Y]0ii]a6Tai aoi airepjuia. As in the case of Abraham it
was not both his sons, but solely Isaac who became his effective heir,
so at the present time the author explains in ch. 11 it is not all the
Jews, but only a fragment, a KaTaAei/îa, namely, the believers in

Christ, who have obtained grace.
112 COMMENTARY ix
The extract from the LXX quoted in its own form, but the meaning .
which the author desired to convey is ev 'lo-aa* eKXrjQ-r) avr& o-Trep/Aa.

See note on 3-4.
8. Here begins another long and irrelevant theological disquisition,
extending down to the end of ch.10. It consists of three parts. (1) The
author had lamented the fact that not all the Jews fulfilled such con-
ditions as would entitle them to membership of the chosen nation ;
the theologian, misconceiving the point, proceeds now to comment

but.
upon ov Traj/res reKva and to specify in vv. 8 to 1 3 those descendants

of Abraham in favour of whom, according to the narrative in the
V.T., God's promises were declared. (2) Having explained God's
preference, he asks whether, as was urged by the Gnostics, we must
conclude that God is unjust, a question which is the same practically
as the one asked in 3-5 ; and he refutes this contention by the argu-
mentto which the Apologists were in the habit of resorting of God's
irresponsibility. Incidentally he also touches upon the theory of the

KaTaAeift/m, the proper place of which is in ch. 1 1 .
(3) Lastly, in ch. 1
he strays off to the relative merits of Law and Faith, a question
already settled in ch. 4.
0eoG Most authorities TOV Oeov.
XoyieTcu. Namely, y ypatpi], o Aoyos.

9. lira,yye\ia.s Y^P XY S UTOS = eTrayyeAias yap Aoyos eorii/ 6 Aoyos
OVTOS. It is in these words in which Sarah alone is named that the
promise was specified. The syntax is the same as 2-28 6 ev T> <avep<3
'lowSaios ecrrtv =6 ev T<3 <ai/ep<3 lovSaios COTM/ 'louSatos. The passage
imitated in 2ClemR.15 TOVTO yap TO pr/fjia /xeyaA^s ecrrlv eTrayycAtas
(Tfip.ei.ov.
e'aVai -nrj Icippa ulos. This is the only relevant part of the quotation.
See note on 4-7 and 8.
10. e ecos. Add ZOvos,which dropped out owing to its similarity

to cvos. It was a literary trick to lay stress upon the fact that from
one man a whole nation or all the nations were procreated. Cf. Acts
17-26 fTTofya-ev c evos Trav e'0vos. Hebr.2-11 e ei/os Travres. 11-12 a<'
Ivos f.yf.vvf)0'r)<Ta.v
Ka^ws TO. ao"Tpa. Cf. also Just.353a OLTTO TOV evos 'IaKa)/3
e/cetvou TO TTO.V
yevos vfJL&v irpo(rr)yope.veTO 'laKco^S. Cf. also Lk 10-41 Oopv-
Trept vroAAa, evos 8e XP et/a ^"rt/J/i 1 Cor. 10-17 ev arwfJia ol TroAAot lcrp.ev.
ix COMMENTARY 113
Clem, tiom.1-11 TroXXa v/xoiv pr^/mra ei/os OVK aia Xoyov. similar A
literary trick in Soph. Ant. 14 fua Oavovrwv (Blaydes Oavovroiv) fipepy
1
8ar\y xîpi. 55 Svo piav KaO' iîepav. 170 Trpos SwrX^s ;u.oipas fifav K.a.6
17/xepav. For the sake of the literary trick our passage was so con-
structed that it conveys the impression as if the writer wished to
emphasize the fact that Rebecca did not procreate from two, but from
one husband.
e'Oi/os TtKTeii/ e'xouo-a. The idea was suggested by such expressions in
the LXX as Ex.32-10 TTOÔ-W <re ets eOvos pe-yci.
Gen.25-23 8vo Wvrj kv
rfj yctorpi (TOD etc.
KOITKJC e'xoucra. Meaningless. Read TCKCIV or rather rt/creiv eôuo-a.

Cf. XIIPatr. Iss.2 vious el^c TCKCLV. Just.310c TLKTCLV e/xeXXe.
e'xouaa =
/xe'XXovtra. See Jannaris, App. IV, 13. In the passage
quoted in the preceding paragraph from the XII Patriarchs there is
a variant c/xeXXe for ctê. This idiom servilely imitated in Pseuclo-

Mt 12-4 cognoscere habeo.
TOU irarpos fipSiv. Has the parallel case of Ephraim and Manasseh
been forgotten ? It is hardly credible. As a matter of fact, Barnabas,
who was 1
apparently inspired by our passage, found it in his text. See
his ch.13. The unconcluded construction after Trarpos ^wi/ indicates
a lacuna, and the missing part I suspect told the end of Rebecca's
story and the beginning of that of Joseph's sons, vv. 12 and 13 com-
pleting the latter story. If a lacuna has really occurred, the following
words must have been taken as applying to Rebecca and modified
accordingly. The modifications would be yevvrjOevrwv for yi/coj/rcov and
avrrj for avr<3.
11. yemjOei'TaH'. I suspect yvwvroov. Cf. Isai.7-lG Trpiv 7) yvwi/ai TO
TratStov ayaOov rj
KO.KOV.
r\ Trpaaiaw. A variant /u^Se TrpadvTwv, an absurd reading.

KaKoi/. JÂB <f>av\ov, a substitution by a literatus. The same variation
in 2Cor.5-10.
p.eii'if).
Most witnesses //.e'vj?.
No sense. The context requires <}>avrj,
and this is what St Chrysostom (quoted by Sanday and Headlam, p. 245)
1
Aftor reading Dr. Rendel Harris's Testimonies, I am inclined to think
that both our interpolator and pseudo-Barnabas reproduce a testimony.
H
114 COMMENTARY ix
seems to have had before him, for he says 'iva. <f>avfi $770-1 TOV Oeov -fj
cxXoyq. Cf. 7-13 'iva (fravfj (TiaTrjpia.

Jn 9-3 'iva (f>avepw6f} TO. epya TOV
Ocov. Clem. Horn. 8-9 OTTOS TO TOV Oeov oY/catov (ftavfj.
12. dorr}. I suspect aura). See note on v. 10.

6 juii(i>f T<3 eXdacron. As in MGlc o /uK/ooVepos, 6 /AeyaXirre/oos = the
younger, the elder. Also classically ; cf. Soph. OK. 374 xp6v<a /*eiW.
6 fjieii^wc SouXeuaet TU> eXac-oxm. In Genesis these words are addressed
only to Rebecca, but my conjecture makes them likewise an answer

to Joseph, as does Barnabas in ch. 1 3.
13. Should my conjecture be right, this verse is a later addition.

14. TI our epou/jiei' KT\. See note on v. 8.
0e<3. All other Mss, except D, TW dew.

15. TW y^P KT^- Prom what he said to Moses and Pharaoh
Mcjuo-ei
respectively we
God favours or places at a disadvantage
find that
whomsoever he pleases God has thus declared by both these opposite
;
examples that he means to act according to his pleasure. That is his

law, and it is not for us to question it. It is the theory of e'8oev avT&,
adverted to in Just. 245 b ov p,oi, o TOIS TroAXots, So/ce6 Aeyeu/ on e'8oev
awTw 1
TOVTO yap ecrnv 7rpo^>a(rts act rots IKX] 8wa/x,eVots oaroKpivaarGai Trpos
TO ^TOTJ/XCVOV. Which is a perverse development of the admirable Stoic
doctrine that the Gods, being perfectly benevolent and just, have done
what is best, and we must feel assured that it was unnecessary for any-
thing to be differently ordered from what it now is. Cf. Marc. Aur. 1 2-5
"
TOUTO oe eu
RN /3 " > e e / V W^
icrui, OTI, et to? eTepcos CÊLV eoet, tTroL-rjcrav
)/ >\r*/)'~lCS^
av [OL c/eotj'
e/c
or/
TO
eXei](rw.7 shall favour. In the Oriental fancy a favour is an act of

mercy, a merban as they say in India. So was the word understood
by the copyist of L, who substituted eSo/cowTo? for ZXeavros in v. 16.

Cf. lCor.7-25 o>s ^Xe^/xeVos inrb Kvpiov, as having been favoured by the
Lord. 2 Cor. 4-1, etc.

16. apa our ofi TOU O^Xoi'Tog icrX. Not only does this verse destroy the
antithetical point explained in my note on v. 15, but the genitives
also of the sentence are in the air. It is plainly a comment upon

a preceding statement in which a genitive occurred, and that genitive
can be no other than /caXowT09 of v. 1 1. The commentator apparently
ix COMMENTAEY 115
wished to lay stress upon the point that God's preference is determined
by no man's desires but by his own favour.
0&oi>Tos. A reference probably to Joseph, whose desire was that
Jacob should bless his firstborn, as narrated in Gen. 4 8.
TP^XO^TOS. No sense consonant with the context. Perhaps Trpoôvro<s
as a reference to Manasseh, who as the firstborn could claim precedence
over Ephraim.
TOU eXewcTos. See note on TW Mwucm yap of v. 15.
eXeoirros. A frequent demotic form in Hellenistic literature. Most
Mss classically eAeowros.
1 7. Xfyei Y&P *j YP "^ T $ Qupa-A- Thus expressed, the antithesis to
TO) Mwvcret yap Ae'yei
is totally obliterated. The original form must
have been Aeyet Se r<3 $apa<a, as in 10-21 Trpos Se Tor 'lo-paryA Acyei.
1
eg^yeipd ae. 7 roused thee to anger, that thou mightest persecute my
people and give me cause to punish thee. In the LXX the corre-
sponding word is 6Wi7pv70i7s, a corruption probably of Sn/yep^s in

the sense of thou wert aroused to anger. Cf. 2 Mace. 7-21 TOV 9^\w
XoyurfJibv aparevL 0u//,<3 Steyctjoacra. 15-10 rots 6vp.ot<s Steyetpas avrovs.

oirws ei'Seilofjiai iv aol TTJC SuVajAic fxou. In a threatening tone. And
then I will show thee my power, and then by stern punishment thou
shalt feel my power.
eySei'gojJiai.
G with most Mss evSet^co/Aat.
ct/ <ro!= crot. See note on 1-19.
KCU oirws KrX. Added because it exists in the quotation. See note
on 4-7 and 8.
oirus ac. All other Mss OTTWS. Either is equally good. The same
variation in Mt 6-5. Lk 2-35. Acts 15-17, etc.
19. TI out'. So also BDE; ovv omitted apparently in all othei' Mss,
probably on grounds of elegance.

en. Any more. Cf. 3-7. 6-2, etc.
jj,eV(j)6Tai.
The argument that man is not to blame for wrongdoing
and ought not to be punished, since it is by God's will and instigation
that he sins, was apparently a favourite one with the Gnostics, for it
is handled and refuted in Clem. Horn. 12-31. Its form there is ot
1
So St Augustinus.
H2
116 COMMENTARY ix
OVK elcrlv aiViotj on Kptarei Oeov dSiKovcu roiis SiKatous. For

instead of //,e'/x,<eTai
see note on 3-13.
20. 5 apOpwire. See note on 2-1.
All Mss with the exception of FGD, one cursive, and the Latin
and Aethiopic versions after av&puire add //.evow ye, which as the
reverse of ov /xevow was frequently employed in post-classical times
at the head of affirmative sentences in spite of scholastic f tilniinations.
'
Cf. Phryn. p. 342 (Lobeck) ptvovv TOVTO 7rpaar TIS di/doôtTO OUTOJ
'
o-wTaTTovrds rtvos eV apxfj Adyou But unquestionably it could not be
;
soemployed with interrogative sentences. Probably pawofjieve. It was

not unusual to accompany one's answer to an unreasonable or rnad
remark with an opprobrious epithet of this kind. Cf. Arr. Epict.1-12-11
/mivd/xevos el, irapauppoveis. Lk 11-40 a<pove's. 12-20 a(f>p<av. 24-25 ai
dvor^TOt /ecu )8pa8ets ry /capSta. Jam.2-20 w av^pcoTre /cei/e. 1 Cor. 15-36 dAAa
epel Tt?, TTOJS eyetpoj/rat ot ve^poi'; 'A^>pa)j/ KrA. lClemR.23-4 S
HermP.3Vis.8-9 do-were avOpuire. 12Mand.4 a^ptoi/, dtrwere Kat
Similarly /tatVj;. Cf. Acts 12-15. 26-24. Also Just. 258 a 7rapa</>poi/eis
Aeywv. "AKODCTOJ/, S oSros, ov /xe'/x^va.
TctTJTa
au TIS et; So exactly in MGk TTOIOS etb-cu o-u; Namely, thou art no-
body or too insignificant a person. Cf. 14-4. Jam. 4-12. Exod.16-7.

au TIS et 6 dKTairoKpii'OjJiei'os TU 0ew; Cf. Sir.7-5 [*.?)
St/catou eVavrt
Kvpiov. Isaiah's words Tis 6 avTaTTOKpivo/Aevos /AOL; avTKrTrjTa) ftoi- TJ rts
6 StKatov/xevds ftot ; repeated in Barn. 6- 1 .

Compare Marc. Aur. 12-5 opas
OTI TOWTO irapa^rjTwv Si/caioAoyTj Trpos rov 6f.6v OVK av 8' OVTO) SieAeyd-
yap
p,e6a TOIS Oeols et
fti) apicrToi (=most kind) Kat SiKaioVaTot etcrtV. But
how wide the difference between the humane philosopher's appeal to
piety and reason and the petulant rebukes of the fanatical sectarians !
eiroiY|(ra9.
DE and the Peshitto eVAac-as.
21. KepajJieus TOU TrrjXou. Otherwise TrvyAoupyds.
eis drifxiai'. For a vile use, in accordance with Wisd.15-7 TU re r&v

KaOapiav e'pywi/
SoGAa (
= UTTT/peTiKa) crKevr) rd re evavTta. Cf. Just. Diogn. 2
6'orpaKov ouSev TOV /caTao"Keuao/x,eVov Trpos rr]v dTtjU,oTaTTjv v?n;pecrtaj/ ev-

TrpeTreo-Tepoi/.
In this sense also Just.57d dri/x-wv CTKCUWV.
22. el 8e OeXwc KT\. Assuming that my conjecture of cTrotT/o-ev for
eVi.
(see note on CTTI O-KCW^ in v. 23) is right, the apodosis begins at KU
tva yvcopt'crjy.
The construction would be el
r/i'eyKci',
KOI l-!rQLj]<rtv\
cf.
ix COMMENTARY 117
2 Tim. 2- 12 ei {i7ro/xeVo/x.ev, KOI o-v/A/Sao-tXcutro/xev. It would have been

clearer if dXAa had been added before /cat; but cf. Jn 10-38 KO.V e/xoi
///) TritrrevcTc, TOIS The import is It is true that in
/3yoi9 TTtcTTcveTc.
:
his design ultimately to show his power God created vessels of wrath,
but on the other hand it is equally true that in order to show how
more abundant his kindness is he made vessels of favour.
TTji' opy^. It is a strange notion that God should have created
with the intention of showing his wrath upon his creatures. Read
apery*. That is the word which Origen found, for his Frag.3 states
o Oeo$ elvai KaKiav, Swa/xevos KaraXvcrai, iva TO /xcyeflos rrjs a
i' was shown by what. he said

TO SucaToV. God's kindness
to Moses, and his
power by what lie said to Pharaoh.
auroG. Followed in all other Mss by ^vcy/cev cf. Jer.27-25 e^vey/ce
;
TO, (TKevir) opyrjs avrov.
TjceyKcr. Instead of e^veyKev, the word which stands in Jeremiah.

The meaning seems to be brought forth out of his store, as it were,
or workshop.
Though TO. an<evr) opyrjs were destined for per-

CK iroXXfj p,ctKpo0ujua.
dition, was an
still it act of tolerance and generosity on the part of
the Creator to create them at all.
els oxeurj. All other Mss ovcevjy. The addition of the preposition due
1
probably to a reminiscence of ^.a.Kpo6v^lv ets n.
23. TO irXouTos. A demotic form, and as such polished into TOV TT\OVTOV
in all other Mss. See Lightfoot, Col. 1-27.
. Read SiKatoo-w^s. See note on 3-7 and 23. The reading xp^-
of P uo doubt is a glossa on SIKCUOO-W^S.
uT]. Agreeably to the context read eTroi'ô-ev O-KCW/, without
which alteration the construction besides is hopeless.
26. &c K\n]0TJo-onm. In all the other Greek Mss altered into e
or IppcOrj [aiJTots] in accordance with the LXX.

27. 'Ho-atas 8e Kpdêi. But Isaiah on the other hand declares,
KT\. The words quoted as they stand in Isaiah, but by
1
On reconsideration, the absence of tfveyicev and the presence of els in FG
seem to me very suspicious. Possibly tls conceals a verb of the same import
as kiro'ajffev.
118 COMMENTARY ix
the wicked or infidel sons of Israel are meant and by TO /c
a remnant is meant. See note on 3-4.

KctTdXeijAjuia. frSAB iu7roAei/x,/x,a.
But cf. 11-4
28. X<5yor yap KT\. Out of this long quotation the only essential
words (see note on 4-7 and 8) are Adyov Troi^cm Kvptos, the Lord will
ulfil his word. The theologian means to say that God's promise to
Israel will be kept, for, as is said in 11-29, d/xera/xeAT/Ta TO, ;(a/3io-//,a,Ta
KOL17 KXyvvs TOV Oeov,

but the salvation promised shall only come to
a remnant, namely, to those Jews who may adhere to Christianity.
ydp. This causal introduces the explanatory words, but the following
on is only mentioned because it forms part of the quotation. See note
on 8-36. 14-11.
29. ei p] KT\. To suit the context these words should have taken
this form :
/cupto? 2,a.j3aw6 eV/careAiTrev avTois cr7re/>/m (
= caused a remnant
of the Jews to be saved)- eiSeju/i), <J>s
Sd8o/m &v eyevÔ-rja-av
KTA. See note
on 3-4.
a. Absent in all other Mss. Its meaning is not apparent.
30. KarAajSec StKaiocrJcrji'. G KareXafiev rfy St/caiocrwî/.
TTJS IK. moTws. All other Mss correctly rrjv IK TTIO-TCWS. So 10-3 F
8iKaioa~vvrj<s for SiKaiocrw^v.
3 1 rofj.oi' 8iKaiocrui/T]s. I do not understand this phrase. Nor is it true
.
that the Jews were pursuing a law, or the Law, of justification what ;
they pursued was justification by conforming to the Law. The anti-

thesis to Wvt] TO IM\ SIWKOVTO. SiKaLoavvrjv makes it certain that we had
here 'Itr/aaÂ Se SIWKWV SiKaiovvvirjv- I read therefore vdjuu) 8iKaio(rvvifjv.
Cf. 10-5 8iK<uo<rvvr)V rrjv e/c
vofjiov.
Gal. 2-21 el 8ta VOJJLOV StKaiocrwiy, apa
Xp6(7Tos Stapeav airzOavev. 3-1 1 ev vd/ta) oiSets StKatoBrat. 3-21 ei eSodrj vd/xos
6 8waû,evos ^0)07ro6^crat, e/< VO/J.QV av fy r] StKaiocrw?/. Phil. 3-6 8iKaioo vvr)v
m
ev vofjua. 3-9 //.^ e^coi/ efjirjv SiKa.LO(ruvr)v TTJV e/c vofjiov, dAAa TTJV Sta
(a parallel to this passage). Cf. also lTim.6-11 StWe StKato-
crvvrjv. 2-22.
ets vopov [SiKaioaufTjs]. So P, but G with fcÂBDE and other authori-
ties cts vofjiov only. Most Mss efe v6p.ov StKaioowTys. That some error
has crept in I have no doubt. Probably the correct reading is eis 68ov
Cf 3-1 7 6Sov elpyvr)<s OVK 4'yj/wcrav. 2 Pet. 2-2 1 p.'t] OTtyvwKeVai
.
68ov T^S StKatocrw^s. Barn.5 aTroAeiTai av^pwTros os, e'^wv 6801) 8t-
ix x COMMENTARY 1 19
Kaioa~tjvr)<s yvuxnv, eavrbv eis o8ov CTKOTOVS aTrocrvi/eêt.

Acts 16-17 o8ov
crcoT?7pias.
Mt 22-16 rrjv oSbv TOV Oeov.
e<|>0oxev. A foreigner's error. All other Mss e'$0aa-<:H. Read e^â-Kci/.
The same variation in lThes.2-16.
32. ws. Practically the same as Sy6ev, soi-disant, as though. So also
2 Cor. 3-5 ov% ort 0.9!)' eavrwv IKO.VOL coyx-ei/ Xoywracrât TI ws e eavrfov.
epywi/. Most Mss add here vopov ; yap after Trpoo-eKoij/av ;

and Tras
before 6 Trio-Tevwv.
7rpoo~6Ko<l>av instead of only FG. Not an impossible

Trpoa-eKoij/av
reading as an alternative form of Trpoo-KtKoâv (see Jannaris 736),

the suffix -o.v representing an assimilation to the aorist.
33. I8ou KT\. Nothing more is intended by this extract than to quote
the passage where the phrase At'flos 7r/3oo-Ko/u,/x,aTos occurs, and the same
is the case in lPet.2-7. See note on 4-7 and 8.
CHAPTER THE TENTH

Regarding the point as to justification by faith see note on 9-8.
1 Sevens irpos KT\. Most Mss Se^tris ry Trpos TOI' 0eov virtp TOV *l(rpar]X.
.
(TTIV.
2. ou Kar' liriyvtiMJiv. Not intelligently. The usual disparaging sneer

of the Apologists at their adversaries, whether Jews or others. Cf.
ClemA. Strom. 1-1 7-8 7 ol Tra/s'ÊXXô-t <J3i\6(TO(f>ot. fiepirj T^S aX-r)6eia<s ov
/car'
eTriycwcrii/ Xa^Soi/res.
Tat.40 rots O/TTO TIJS
Tr^y^s dpvcra//,evots''EXXi7(rtv
ov /car'
eTTtyi/wcrtv
TO, SKCLVOV [TOU Mwucrews] Soy//,ara. Tert.
Apol.47 si
quid in sanctis scripturis offenderunt [philosophi] neque satis digestis,
credentes dimna esse neque satis intellegentes,-ut adhuc tune sub-
nubila, etiam ipsis Judaeis adumbrata. The sneer was started by

the Gnostics who imputed to the ordinary Jews and Christians want of
intelligence in their reading of the Scriptures.

ABDEP and some other witnesses omit SIKCUO-
3. ISiai' SiKaioffuVifjc.
no doubt on grounds of elegance. .F StKaioo-w^v.

,
This word, in conjunction with the context, shows that 81-

and StKaiocrvvr) in this verse signify law or ordinances. The
theologian would have made his meaning clearer had he said 8tfcaico/xa
or Si/catoj/xara. See note on v. 5.
120 COMMENTARY x
4. TAos Y^P voôu Xpior<5s. For Christ is, or means, the end of the
Mosaic Law.
cis 8iKaio(rui'rji' = 7r/oos SiKaiooriivrjv, for the purpose of justification.
5. ydp. Asseveratively. I grant, it is true, that. See note on 1-18.
ypd<f>ti Tt]v 8tKeuoowY)v = ypa<ei irepl rJys SIKCUOOWT/S. See note on 4-1 .
TTJC 8ucaio(njfT]i/. An equivalent of 7r/3o<rray//.aTa pov of Lev. 18-5, to

which our passage alludes.
T V
*X T0 " "O/AOW. Which is of the side, or party, of the Laiv. See note
on 3-26.
So only P. The earliest instance, so far as I know, of this form,
ex-
which, always accompanied with the article, has partially survived

in MGk as ox- See Jannaris 1571.
auT<. As had preceded instead of St/catoo-wî/.
if StKatw/xara
Macron. Preceded in practically all other Mss by aj/0pu7ros in ac-

cordance with the LXX. The Peshitto however supports FG.
ec auTois. fcÂB and a few other authorities /
avry, due to a mis-
conception as to the force of SIKCUOO-W^J/. As a consequence fr$ADE
and other authorities omit avrd. But our quotation is from Lev. 18-5,
recurring in Nehem.9-29; Ezek.20-11. 13. 21 ; Just.238b, and in all
these passages O.VTO. is retained.

6. irj
8e IK. TriaTeus SiKaioo-uct]. But on the other hand the ordinance
from the side, or party, of faith. To what Moses enjoins in Lev.18-5

our theologian opposes the passage from Deut.30-12 as a tenet from
the school of faith, and in so doing he assumes presumably that
Deuteronomy, being a code by a second Lawgiver, superseded Leviticus.

It is all of a piece with the outrageous Apological methods of handling
the Old Testament. In the same way Hebr.8-7 ct
yap -f] -n-pwrtj e/ceiV?;
jjv a/xe/ATrTos,
OVK av Sewe/oas e^TtTro TOTTOS. 10-9 avaipei TO irpwrov i'va TO
Stvrepov cnrfajj.
TOUTe'orTif Xpiarot' KaTayayeif. That rts aj/aySô-erat cts TOV ovpavbv im-
plied X/OICTTOV /carayayetv a very wild assumption.

is
XpiffToc. Namely, o-omypa. Cf. v. 9 0-0)^077. The drift is Travel not :
far and wide in quest of a saviour; if only thou believe in Christ

and declare thy belief, thou shalt be saved.
The Gnostics, probably the Valentinians, were the first to use X/aioTo?
as a synonym of Swrry/a. Cf. Iren. 1-3-1 XpioroB ov KOL 2wn/pa Ae'yowiv.
x COMMENTARY 121
3-14-1 Salvatorem quern et Christum did. But there are traces of

a like usage in our canonical writings. Cf. Lk 2-11 o-wr^p 6's corn/
(
= TOUTCOTIV) X/3KTTOS. Acts 4-10 CV oVojU,(XT6 'IÔV XplCTTOU OVTOS Trap-
e<TTr]KfV iiynys* Kal OVK e<mv ev aAAa> ovSevi fj crtOT^/oia' ovSe yap oVo/xa
eoriv erepov ev <S Set crto^vai. 1 Pet. 2-2 iva ev avT<3 avr)67)T eis (TWTTJ-
pfav, ei
e'yeuo-ao-0e, on Xpr/o-Tos (a play upon Xpioros, see Farrar,
St Paul, I, p. 300, footnote) 6 KIJ/OIOS. This synonymity was no doubt
the result of confusion on the part of men unacquainted with Hebrew,
who imagined that it was with MeoWag that the word oramyp (or rather
o-omjpta) was related and not with 'IôroSs.

7. CK i/expclr. An allusion to the descensus ad inferos; or more
probably an interpolation.
8. dXXoi TI [^ yP 11 ^] ^Y et ; 1lne adversative particle because an
antecedent clause, such as ^ St/catotrw^ ow Xeyet ws Set avafifjvai, is

implied. The drift is The faith-ordinance says that thou needst not
:
travel so far as heaven or the abyss in quest of a saviour. But where

must I then look for salvation ? If thou confess Jesus and believe in
his resurrection, thou shalt be saved. For what does the faith-ordi-
nance further say? It says etc. The point however is spoilt by the
addition of y ypa<}>r) absent in most witnesses for it makes the text
read as if ^ Si/catocrw?/ were refuted by ^
ypcw^.
TouT&mi' TO pT])xa. Christians referred to the gospel as 6 Aoyos or TO
prj/jia;
cf. lThes.1-6 Sea/*evoi TOV
Xoyov, etc. The theologian therefore
argues that, inasmuch as. TO pfjua is enjoined in Deuteronomy, the
prjfjia
of faith, namely the gospel, which Christians preach was like-
wise enjoined by divine authority and must be the means which con-
fers salvation. Similarly lPet.1-25. The argument is of that kind
which Epictetus termed 6 /xcTaTrtTTTwi/ Aoyos. See Arr.1-6. A like Aoyos

in 7-4, where see note.
9. lav 6p,o\oyii<rf]s *v T<3
OTojiaTt (rou Kupior. B lav 6/xoAoy?;o-^s TO prjfj.a
Iv TW (TTOfiaTL (TOV OTl KV/DIOS.

10. KapSia yap KT\. The import seems to be that a man may believe
and thus become a St/catos or Christian, but it is only when courage-
ously he declares his faith that he finally secures salvation ; virtually,

an encouragement of martyrdom. If so, this verse is unconnected
with the theme pursued so far in this chapter, which has been that
122 COMMENTARY x
a Jew cannot expect j ustification without adherence to the new faith.

Either the theologian became diffuse or as is more likely from this
point the chapter was amplified by successive irrelevant accretions.

11. Ttrfis KT\. This quotation does not include a confirmation, as
we should have expected, of the 'chief point of the preceding verse,
namely, the need of an outspoken profession.
12. The quotation in v. 11 was brought in as a proof that faith
leads to justification, the essential word therein being Trio-TeiW. But
the exposition in this verse only affirms the fact that every believer
without distinction will be saved ; in other words, it is a comment
upon TTUS as though were the essential word in the quotation.
this
14 and 15. An extract probably from another work now lost, in
which certain claims to apostleship were championed against a hostile
denial. Such controversies unfortunately were rampant among early
Christians, and the epithet i/revSaTrooroAos was bandied about from

all sides. Cf. 2 Cor. 11-1 3 êvSaTrooroAoi cis caro-
j,eTacr^7/mo/Aevoi
XpioroO. Just.253b dvaor^croj/Tai TroAAo! iêvSop^ptcrTOt KCU ij/ev8o-
(intentionally corrupting i/fevSoTrpoqf^rat of Mt 24-24).

Clem. Hom.1-1 1 KypvKas cwreoreiAa ot /ecu
yeAeoi/rat Kal vf$pi6p,f.voi pÂeua-
OVTO,I. 16-21 e'awrai, a>s o KV/MOS (sic) eiTrev,
JêuSaTrooroAot, etc. Why
the extract was incorporated at this place it would be impossible
now to specify ;
if I might venture a guess, I should suggest that it
began with TTUS yap os av CTrtKaAeo-^Tat TO ovo/j-a Kvpiov crtoOtfa-eTaL, which
quotation appearing also here led the amanuensis to note in the
margin what he recollected from the other work. The import is :
How then can men on him unless they believed ? Therefore they
call
must have believed. And how can they believe who (pt) were not
instructed ? Instruction therefore must have preceded. But how is in-
struction possible without an instructor and preacher ? It is then clear
that preachers there have been and if preachers, then equally so Apos-
;
tles, these being the men in respect of whom it is written How beautiful :
are the feet of them that preach peace. The argument as to there having
existed Apostles and Prophets starts from the point of there having
preceded believers. So 2Cor.4-13 Trto-revoêi/, 816 /cat
AaAou/x,ei/.
14. eirioTeuo-waif.Perhaps eTricrrewroo-aj/. See note on e/
in v. 15. All other Mss Tricrrevcrowi]/ or

x COMMENTARY 123
ou. Read The traditional reading leads to an impossible con-

?.
clusion, for ov must

refer to Christ, and then Kiqpvaro-ovTos and 0,71-0-
o-ToAaio-ij/ must likewise refer to Christ, and so Christ becomes an

Apostle.
ot OUK YjKouaai'. Who were not instructed. See note on aKofjs in v.17.
dKoiiaocTcu. A middle future with an active meaning see Jannaris ;
998. Most witnesses ai<ovo-ovo-iv or aKovo-axriv.
1 5. eKrjpuWouo-ic. Mss Krjpvgvo-w or Krjpvgovcnv. But the FG

All other
reading may represent the Hellenistic form eKrjpvo-aroo-av (cf. Jn 15-22

e'ixoo-av and see Jannaris 791), the rather that in v.14 the original
reading possibly was eTriarevo-oo-ai/. If so, then the whole passage
must have had this form TTWS ow CTreKaXearavro eis ov OVK emo're.vo-av ;
:
Trtos 8e eTriarewoo-av ot OVK TJKovo-av ; TTWS Se r)KOvo~avro (see Jannaris

996 s ) ^to/ens Ktjpvo-o-ovTos ; TTOJS Se eKr)pvo~o-oo~av lav //// aireo-TaX't]o~av ;
os wpaioi KT\. The quotation cited to show that there have been
Apostles, such naturally as the interpolator had in view its essential ;
word is TOJJ/
evayyc\Lo[jLev(av. See note OQ 4-7 and 8.
uaYYeXiojm,eVa>c dyaOa. No doubt a marginal addition from the

LXX, which in fcÂBC and other authorities has usurped the place of
the original reading.
16 ff. An addition prompted by the foregoing euayyeAio//,eVw.
16. ToO euayveXiou. The earliest instance, so far as I know, of the
genitive displacing the dative, a usage which became so prevalent in

recent times. See Jannaris 1350. All other Mss TW ewyyeAtw.
'Haaias yap KT\. For Isaiah had already predicted that there would
be non-believers in the gospel. The extract quoted as it stands in the
LXX, but the meaning implied is : KaOias yap 'Hcratas Ae'yei, ov Trtarev'-
O-OVO-LV rives rots
ei>ayyeAto//,ej/ots eiprjvrjv. See note on 3-4.
17.apa.ouv. So also two minuscules. frequent combination. All A
other Mss omit ow. In 15-28 FG wrongly ovv apa for ow.
17 to 21. apa ouc r\ moris KT\. A side-thought suggested by ITTL-
TJJ aKofj but detached from purport.its
= StSao-KaXt'as, 1
in which sense also in Jn 12-38. So aKpoaral
= disciples or pupils in 2-13. Philos. 6-5-42, etc. See Sophocles vv.
Euthyinius
'
\ef-ei aicofjv us a/cova/to. /cat di5aaica\iav.'

124 COMMENTARY x
=a lesson, discourse), axovorr/s, d/cpoao-ts. Similarly in Mt 5-21

were instructed, ye heard from your instructors.
signifies ye
Thomas Robinson, The Evangelists and the Mishna, p. 27 The expres- '
sion to hear was used by the Jews as equivalent to receiving as

a tradition.' In Greek however d/cowo as a synonym of d/cpow//,at could
simply be an equivalent of receiving instruction without necessarily
a reference to tradition. Cf. Jn 6-45 d/coiW irapa TOV Trarpos /cat paOwv.
After pharos all other Mss add ^piarov or Oeov.
1 8. dXX& Xcyw. But I am saying to myself. Hesitatingly. So also v. 1 9.
11-1.11-11.
After TfjKovarav all Mss (not dfg) add /xevow ye, which is absent both
here and in FG at 9-20. Perhaps in the space now occupied by
ye there was orice [vat,] TJKovcrav. Cf. 3-29 oi>xt /cat eQvwv ; val, /cat l
lCleni.43-6ou TrpotjSetMcovo-^?; /xaXto'Ta,'rj8et. Barn.l4et SeSooKe

16 t^Târwêv el ecrnv raos Oeov' eVrtv.
SeSw/cej/.
This excerpt from Ps.19-5 quoted because it gives

eis TTa.crav KT\.
an idea in an exaggerated form of course of what happened with

the gospel namely, that its message was carried to all parts where
;
Jews dwelt. The words avrlavavTwv have no real significance they ;
were quoted as forming part of the excerpt. See note on 4-7 and 8.
19. eyu irapaY]Xc5(ra) KjX. The quotation applied most fantastically ;
itwas meant as an indication that, as God foretold Moses, the Jews

would eventually be found to be a spiteful and aa-vverov nation, un-
willing to obey his commands (the gospel) even when they came to
know them.
irapaT]X<ocru>. In the sense of making spiteful.
eir' OOK IScei. As it ets OVK Wvos epbv, that ye may become no
were,
nation of mine, that I may disown you as my nation.
20. Xe'yei. So also DE all other Mss a7nm>A/x,a /cat Ae'yet. The latter
;
reading represents the interpolator as if he disapproved of Isaiah's

saying and thought it too bold and defiant; cf. Orig. Gels. 1-12 dAao-
VLKWTO.TO. a7roTeToA./7/AeVov. This
against the context. Perhaps then
is
dTrAoTara (for this comparatival form see Liddell and Scott) Aeyct. Cf.
Barn.8 voetre TTOJS ei/ aTrAoTT^Tt [rj ypa^] Aeyet. 13 eV aXXrj Trpo^raa
Aeyet <avepayrepov. 17 ev a/TrAcT^ri SÂtocrai vfuv. The import thus would

be: By his prophecy Isaiah quite plainly indicated on the one hand
xxi COMMENTARY 125
that God's word would be revealed to the heathen and on the other
that the Jews would turn recalcitrant and disobedient to his word.
lv Tots = v7ro roil/. See note on 1-19. All other Mss, except BD,
omit ci/.
21. irpos 8e TW 'lapaiqX. But concerning Israel. Cf. Mk 12-12 717)05
avTOUs Tr}V TrapafioXyv SOTC. Lk 14-7 c'Xeye TT/JOS rows KCKX>//X,I/ODS Trapa-
/?oXr/i/, etc.
diretSoui'Ta. Followed in all other Mss by KOL dimXeyoi/ra or Xeyovra.
CHAPTER THE ELEVENTH

1. Xfya>.
Hesitatingly. See note on 10-18.
'
(j,r)
links up with 9-7. Parry It picks up the thought
dTrdJo-aro KT\. It
of 9-6.' The course of the argument is: Have then Isaac's descendants
been cast away ? Not so. God has not wilfully disinherited Israel ;
it is
by their own recalcitrancy that they forfeited their privilege. To con-

clude otherwise were a blasphemy impugning God's faith, who said
ei/ 'lo-aa*
K\r]9y<reTai o~oi a-reppa. My own case of being a Jew and yet
a Christian disproves such an impious assumption. Euthymius ' Et
aTTtaa-aro TOV Xaov avrov, (f>rjtrlv, OVK av eyw wKeiwîyv KOL a.7re<TTa.\-r]r,
e.-l/l^ \ j\ y
Jlippatos K<U avros wv.
K\Y|poco(jiiai'. These words chosen out of Ps.93-14 OVK aTraxreTcu

TOV Xaov avrov /cat rrjv KXypovofAiav avrov OVK l-yKaraXciij/eL as
suiting best the context. All other Mss TOV Xaov, a correction followed
in AD and 76 by ov irpoiyvw.
2. trpolyvw. Acknowledged as his own in times past. Cf. 1 Pet. 1-2
Kara Trpoyvtaa-iv Oeov.
ecruyx'* 61 1' ' TheodM. at 1 Tim. 2-1 IVTCVÎS KaTrjyopca TWV

'
O.OLKOVVTWV.
Cf. Acts 25-24. Enoch 7-6, etc.
'lo-pa^X. fc^L and most witnesses add Xe'ywi/,

which is
probably right.
4. T(3BdaX. All other witnesses r^BaaX. SeeSanday and Headlam's
note.
5. K.O.T" luKoyty ydpnos. This can only mean according to a choice
or selection of grace, as if there existed several manifestations of
grace. The version according to the election (the article presumably

intruded in order to signify that the election = the elected) of grace is
126 COMMENTARY xi
unwarranted. For xapwos read x<>m, which is picked up in the next

verse. Translate a remnant according to selection made by grace.
6. el 8e X^PITI KT\. A
marginal comment. The commentator, availing
himself of the opening offered in the antecedent verse, shoots his own
malevolent shaft at the Jews by trying to disprove the virtue of their
ceremonial works. This point however had been adequately dealt with
in ch. 4.
eirei. Parry otherwise.
ytceTai. A few witnesses, both in Greek and in versions, give eWat
or eo-Tiv, which is what suits best. With ytverai we should have had
Xapm. For the confusion between elvat and yiveo-Oat see note on eora>
in 3-4.
The additional words el 8e e epywv, owe' [eWtj/] X"-P l<i (read xpm),
ffi TO epyov ovKf.n larlv epyov (B l
s)
which stand in most Mss,
xP
including BL, are probably a genuine part of the comment; inci-
dentally, they confirm corn/ as against yti/erat.
7. TI oSv |K\OYT] eirruxei>. An irrelevant interpolation suggested
by 9-30.
eire^rei. So G ; most authorities eiri^rel ;
F
ToGjo. The antithesis demands awros or oSros.
ol 8e Xouroi. Antithetically to Aet/x,//,a /car'
8. Karacuêws. So in LXX. Parry
'
Torpor seems to be the meaning
of the noun, but is not easily paralleled by the uses of the verb.'
Sophocles, in giving i/uo-ray/xos as the equivalent of KO.TO.VV^L<; in Ps.
'
59-5 and Isai.29-10, adds a strange meaning.' In Isaiah the correct
reading is probably /cara/xô-ccos, for the passage runs 7re7nm/cej' {y/,a9
Kuptos Trvevfji.aTL Ka.Tavve(a<s KOL /ca/A/x,wo-e<, TOUS o^>â/\jU,ous awaii/.

9 and 10. The imperatives given because they stand in the quo-
tation ;
the real meaning is e'o-rat arKOTLa-Brjcrovrai
See note on 3-4.
9. Qr\pa.v=lv8pav,ainbush. Cf.Luc.293 i<a6L(ra<S7rapa.Tr]v6vpav i
etc. The same notion in Karaa-KOTrrja-ai of Gal. 2-4.

11. XC'YCO. Hesitatingly. See note on 10-18.
JAY)
There is no apparent ground for so vehemently re-
c'lrrcuo-ai'.
pudiating a suggestion that the majority of the Jews fell, whatever

might be the genesis of the fall alleged with all Christians it was;
xi COMMENTARY 127
an indisputable fact that the Jews did fall, and that they fell by
reason of their misconduct. The destruction of Jerusalem was pointed
to as a proof. Read cWattrcj/, the subject being 6 0eo's. Was it then
a fault on part of God that they fell? It is practically the same
the _
question as was asked at the beginning of the chapter, this time occa-
sioned by eSco/cei/ 6 0c6s of v. 8. But the passage to the end of v. 12 is
spurious. It anticipates vv. 25 ff., where the theory concerning the
genesis and consequences of the fall of the Jews is presented as
a mystery which is there disclosed for the first time.
em-aiaer. Was to blame. The verb in this sense is specific in MGk ;
cf. BAaôs
'
eyw Trratw ; est-ce ma faute i '
It was already so employed
in Hellenistic times. Cf. Oxyr. Pap. 1165 eiVe eTTTaurav etre OUK eTrraurai/,
'
whether they were to blame or not. Sophocles TTTO.LW, to commit a fault'
iVa Wawcrit' = on, SIOTI, eirecrav. Cf. Jn 8-56 ^yaAAtao-aro ii/a 1817 TYJV
rjfjiipav TYJV Ijji^v.

See Jannaris 1741, where however all the instances
cited are not applicable.
d\\d. But what has happened is that.
TrapaTTTc5|xaTi ^ o-wriqpia TOIS eOceo-iK. Au allusion to Acts

TW auTwc
13-46 and 47. See Sanday and Headlani.
irapaT)\(ocrcu, To provoke to emulation rather than to provoke to
jealousy. Cf. XII Patr. Zab.9-8 eTrtcrrpei/'et Travra TO. Wvrj ets TrapaÂajtrii/
avroS. The preposition by analogy with -n-apop/jiS), TrapaKeAew/Aai, etc.

See note on 1-11. .
12. irXouros. Probably corrupt, for in its sense of -n-eptWeta it is not

antithetical to TrapaTrrw/â :
moreover, TrAoBros KOCT/XOU and TrAoSros edv&v
are practically tautological. "What is required is
ityos or an approxi-
mate equivalent in its tropical sense, such as KAô-t?.
All other Mss KOCT/XOU.
Here again the context requires a word denoting not defeat,
.
as does ymy/xa, but varTeprjfjia, eAarrw/Aa, lack in a moral sense. Cf.

XII Patr. Ben. 11-5 TO, vo-TepT/prra TIJS </>nA^s <rov. Therefore ^Trco/Aa 1
from rjTTov through ryrroo/xat. This verb is not registered in Liddell

and Scott, but occurs in 2 Cor. 12- 13 rl.
yap ecrrlv o ô-o-w^re virlp TO.S
1
The Vulgate, in translating diminutio, must have either found ijrTcafj.a or
taken TJTTTJ/XCI as its equivalent.
128 COMMENTARY xi
where a variant ^TTÎJTC points to ^TTOO/JMU having

XOITTCIS eKKX^crtas,
systematically been corrupted in our texts. Perhaps also in lCor.6-7

read ^TTWÔ.. In Thuc.2-19-5 we find both -fja-a-wro and Ô-CT^VTO; in
1-30-2 read ^crcrw/jtevot for ô-o-^/xevot.
irXtjpujjia
= TeXeiw/ta, reXeiWis (where see Liddell and Scott) in
a moral sense, TeAeum/s, perfection, as the contrast to tJTTwpa shows.
In the same sense in Col. 1-1 9. 2-9. Eph.3-19 Iva TrX^pw^Te eis TTO.V TO
TrXrjpwpa. TOV Oeov, where Alford correctly so as to be full of the spiritual

perfections with ivhich God is filled. 1 For reXw and TrX^poi with their
derivatives are synonymous. Cf. Col.4-12 reXeiot /cat 7r7rX77po<j!>opi7/W
(
=
TrXiypeis). Philos.1-2 TOV fitov Tr\r)pSio~(u ( reXet/T^crai). 5-2-16 6
=
rlXetos o irXripris TWV TrX^pai)/ o<is, etc. So did the Gnostics from whom
most probably the term was borrowed by their 7rX^pw/xa mean per-
fection or an abode of perfection, and contrasted it to vo-repâ. Cf.
Philos.6-2-31 a(f>opiei SLTTO TOV TrX^pw/mTos {feo TO vorep^/xa. In coining
their substantive the Gnostics in their turn meant to produce a deriva-
tive from the philosophical term re'Xeios, jper/ecit originally signify ing
initiated but they adopted one from TrX^/a^s as better conveying the
notion of concreteness. Imay add that to denote perfection the suffix
would have been more appropriate, but -pa often substitutes -em,
-o-is
and in the Valentinian system fleX^cns, the spouse of fivObs, was often
called Sophocles) ; cf.also reXa'cojua for reXeiWis (see above),
tfe'Xiy/m (see
SiKauo/m (compare 5-16 with 5-18) for Si/caiWts, etc. The distinction
in meaning made by grammarians between -o-is and -/>ia is often
fanciful. In MGk -pa. has largely substituted -0-49; see Jannaris 369.
13. ujui'
yap Xeyu Having rebuked the Jews, the author
TOIS eOt'eati'.
turns to admonish the Gentiles. His tone is now less severe.
yap. NABP and some other witnesses give Se, which seems pre-
ferable.
e<}>' eijml KT\. So long as, provided that,

oaoi/ eyw I do not neylect my
apostolic duty towards ihe Gentiles, my apostleship, far from suflering,

ivill gain in lustre, if by some means I should succeed in converting
some of my own kindred. Cf. Just. 82 c KO.V oXtyous ['E/ffpatb-us] 7retb-w/Aei/,

ra peytaTa /cepS^travres io
Cf. also Eph.1-23 T^ TT\r)pcaâ TOV ra nav-ra. tv -naaiv TT\ijpvv/Atvov.

xi COMMENTARY 129
e<f>'
oarov. NABCP add //.ei/ow (see note on 10-18), but most Mss
only piv. DE and several cursives support FG.
&oct<rw. So also several authorities in consonance with the context ;
but most of them 8oa<o.

14. irapaY)X<o(rw. See note on v. 11. By holding up the example of
the nations the author hopes to inspire a few Jews with emulation
and eagerness to share in the benefits of salvation.
1 5. el y&p KT\. By the rejection of the Jews a wonder was performed
in that it reconciled the world to God but the reception of even a few
;
will be a greater wonder still as though a very resurrection from

the dead were accomplished. It would indeed shed lustre upon the
apostolic ministry.
Koor/xw. All other Mss correctly KOO-/U.OU, namely, Kcn-aXA-ayr/ rot) KOO-/AOV
T<3 dew,
16. el 8e KT\. Apparently a concise expression (see note on 1-8) for
7rpoa-\T)iJul/ovTat Se KT\.
If so, the reading of A ei yap is more suitable.
TJ dirapx^- The corn meant as is proved by its correspondence with
pia. It is a case of a specific term taking the place of the generic
term as, for instance, 6v/rcona and oijsdpiov were often preferred to
fjLta-Obs
and IxOixs,
so much so that now otyapiov (MGk if/apt) has com-
pletely displaced t^vs doubtless a pan-linguistic phenomenon. In
Ex. 22-29 airapxas the same is the sense, the Hebrew apparently
aA.wi/os
indicating merely fruits and not firstfruits. By an analogous process

airapxf} came also
to be employed for vectigal hereditatum (see Her-
werden. Lexicon Graecum. Suppletorium) from the fact evidently that

were paid in corn. The import of the passage then
this or other taxes
is that, if the source the corn or the root be. good, the products the
dough or the branches shall necessarily prove good, the source repre-
senting the original Jewish nation as a whole and the products its
future members individually.
The proper adjective to have used was dya^r) or ^prjcrrtj but
dyia. ;
inasmuch as d?rap^ originally meant the corn set apart for sacrificial
rites, ayia. was preferred as an adjective appropriate to an offering.
Cf. 12-1 OvtTLav ay Lav, etc.
Kal TO <j>upapi. Supply eWat.

KCU v\ pia. So also P and several minuscules ;
but most witnesses
I
130 COMMENTARY xi
correctly KCU el r; pi'a. Originally the reading probably was K' 17
17. TIKCS TWI> K\da'. Namely, the Jews of the present generation.
See note on 3-3.
eVei<ei>Tpia6t]s. The statement that wild olive-trees are grafted into

cultivated trees not surprising as coming from an author of that
is
period when exactitude of statement, notably in matters pertaining

to nature, was not much cultivated or strictly attended to. Verbiage
rather was then the fashion. So, in saying (Cath. Eccl. Unit.5) cum
defonte uno rivi plurimi defluunt, numerositas licet diffusa videatur
exundantis copiae largitate, unitas tamen servatur in origine, Cyprian
imagines a river with source and outrunners resembling its mouth
and tributaries reversed. Another random description of nature is in
Achil. Tat. 1-1-3 O-UV^TTTOV ol TrropOoi TO, fftvXXa. Kal

eyivf.ro rots avde&w
o/joôs y)
TOIV <}>vX\<j)v o-u/wrAoKi?. To a like school belonged the person
who tacked a-ivaTrews to KOKKOS in Lk 13-19. But even modern writers
known to have perpetrated similar outrages. Did not
of repute are
Dickens make a little twinkling star reflect itself in a well a whole
night through ?
Iv auTots- Namely, lv roTs /cXaSois of v. 1 6.
CTuvKOiywyos. All Mss, excepting FGD, add T^S /aiTfys Kat or T^S pt'C^s.
Tlje addition is superfluous, the meaning being that Christian Gentiles
partake of the benefits (TTIOT^TO?) which formerly the Jews alone as
chosen (I/Was) people enjoyed.
m6rr)TOS TTJS e\aias. Cf. Euseb. Hist. Eccl. 226 eXacot; TrotoTT/ra, where
read Trtor^ra. Clem. Hom.3-34 (frvriav Sicu/>opoi tScat, xpco^,a(n Kat TTOIO-
Tfjtn
;
here also read TTIO.TÔ-I or TTIOT^TI.
18. el 8e <ru Kauxaaai. So also D. The import is that the Gentiles
must not despise the Jewish nation, but remember that it is not they
who laid the foundations of Christianity upon which they justly
pride themselves, but the Jews. All other Mss el Se /cara/cauâo-at, less-
vividly.
o-u. In a somewhat contemptuous tone : t hou, the former benighted
idolater.
19. Nearly all the other witnesses It-eKXaarOrja-av. In the next verse
is supported by BD.
xi COMMENTARY 131
icXdSoi. D and several other witnesses ol /cXaSoi, less suitably. Cf.
v. 17 rtves TWV KXd8d)v.

20. utjiYjXocfipoVfii. fcÂB v\l/fjXa (j>povet.
21. KctT& <ju'crir. See note on 2-14.

jxîrws. Omitted in fcÂBCP and several cursives. St Chrysostom
(see Tischendorf) is certainlywrong in saying that ^TTCOS was added
so thatby au.
expression of doubt the peremptoriness of the sentence
might be mitigated. On the contrary, its purpose certainly is to make
the warning more emphatic, <o/3o being supplied.

22. diroTOfuai', em 8e ae xP T) "
r ^ TY
l
Ta - Several authorities airorofjiia,
cm 8e ere xpiyoroT^s Oeov.
XptjorTOTtjTi. The interpolator apparently became confused and trans-

ferred to man the xpô-TOTiys which he was speaking of as an attribute
of God.
23. This verse plainly links up with ry ma-ret eo-TT/fcas of v. 20 ;
the
intervening sentences are supposititious.

eiripeifuo-iir. NBD emp.iv<j><nv.
Either might be right.
25. TO jAUCTT^piof. This mystery is supposed to be concealed in the
quotation êi e/c îwv KT\. It was a very common Apological practice to
quote extracts from the LXX as occult and prophetic saws and inter-
pret them as it suited les besoms de la cause. Cf. Just.293d TO
777)05 AamS UTTO 6eov ev ///uor^piw Sia 'Hcratov ws 1/xeXXe ywea-Bai e
300c o Aeyci TW 'AySpaa//, /j/f] BeSrjXSxrOai Bia Mwwecos ei/

fivomjpua
30 8 a ve.votJKa.fji.ev
OTL ^tXia ert] ev [Avo-Trjpifa fjwjvvei, etc.
. So likewise 47, 67, and Latin versions ; cf. 2Cor.2-l

U). But
the other authorities Trap eavTois in accordance with
all
12-16 and the LXX, or ev caimus.

^pot'ip-oi. Arrogant, as is indicated by the context. It is an isolated
instance I believe in this sense, but see Liddell and Scott vv.
diro fie'pous.In part. See note on 3-3.

26. dirocrrp&l/cu. So also the Gothic; all other witnesses
or /cat aTToo-Tpeêt with the intention of reproducing literally the word-
ing of the LXX.
27. ica! auTt] KT\. .The author probably interprets the quotation as
I 2
132 COMMENTARY xr xii
meaning that God's covenant shall be fulfilled when the heathen by

being converted will have been cleansed from their sins.
auTwc. Assumed by the author to indicate fOvwv.
28. 81' ujjids. For your sakes. See note on 4-23.
jrctTe'pas.
F Trare'pes, probably the earliest instance of this modern
form of the accusative. See Jannaris 267.
29. dfieTajieXtiTa KT\. This statement probably reflects the Jewish
idea,with which our author as a Jew was doubtless impregnated,

that God is bound legally, as it were, to carry out his covenant. See
Schurer, 2-2, p. 91. Cf. also my note on 3-4.
d(ieTap,c\Y]Ta=d)u,Tavdr/Ta, d/Aera/cX^Ta, irrevocable. A forensic term.

The phrase x"-P L<s
ai/aâiperos KCU djaeravo^Tos is encountered in Alex-
andrian legal documents. See Greek Pap. (second series) 68 and 70.
Oxyr. Pap. 12 08.
Xctpio-pxTa. Gifts. See note on 5-15.
30. &tnrep ycip. Most witnesses
uxnrep "yap KaL
31. auroi (vuv). So likewise D, 93, and versions. demotic form for A
OUTOI which recurs in FG at lCor.9-12. See Jannaris 1418 b.
33. P<x0os irXouTou. Cf. Philos. p. 153 (Cruice) pj/ceos oXftov.
fSddos irXourou Kal <ro(})ias. Cf. Philo, 1-50 VTrepl3o\.r)v TOV re. TrXovrov
Kal T^S dyaôT>jTos avrov.
irXourou. A
reference to vravras of the previous verse. Cf. Philo, 1-50
(by which possibly the idea of the divine benefit to all was inspired)
6 0eos xapiêraL ra ayaOa irao-i, KOL rots JU.T/ reXetots, Tr/DOKaXov/xej/os
O.VTOVS eis /ACTOUcrt'av Kal r)Xov dpe-nys, a^ta Kal TOV TrepiTTov TT\OVTOV
u/xevos arrow, 6Vt eâ/DKCi
Kat rots /x-^ Xiaj/ w
l oro<|)ias. Some authorities omit KaL
36. TWI/ tddivdiv. Absent in most authorities.
CHAPTER THE TWELFTH
Having admonished the Jews and the Gentiles separately, the

authornow sets out to inculcate upon them conjointly harmony and
mutual goodwill.
1. SlO, TWf OlKTlpfJ.Ul' TOU 060U = Sta TOUS OLKTlpfAOVS TOV @OV, fa)' God's
mercy, in the name of merciful God. See note on 8-37.
xn COMMENTARY 133
The plural seemingly is a Hebraism ;

see Sanday and
Headlam. So also TO. tXerj. Cf. Ps.24-6. 88-1. 88-50. Sir,18-5.
TCI crcjpxTa. Not to be taken literally, for the author himself explains
that the Trapaorao-is should not be understood as actually a corporeal
AoyiKr) Xarpeta, a spiritual ceremony

sacrifice but as a or worship. See.
note on 1-9. It means -U/AUS avrov-s, but in its stead TO. o-w/xara was
employed as more assonant Avith the sacrificial metaphor of the
passage.
0uo-ictc ^Sxrav. Not actually a sacrifice of slaughtered creatures of
God.
2. <rufaxt]|xaTiêa0ai. A synonym often of crwju.o/o$ow0ut ; cf. Phil.
3-21 /x,eTacr^?;/xaTt(rct TO o-<3/x,a crvvp-opôv. Philo, 2-557 jneTao-^/AaTiêtv
et9 TroXvTpoTrovs //,o/o</>a?.
But here a differentiation is intended, which
probably consists in this, that by o-^/xaTtêo-ât the world, or the
intellectuals of those times, is represented and scoffed at as persons
who, intrinsically worthless, appear important through tartufian out-
ward O-XV//XUTO. (cf. Lucian.372 o-;^//,aTiouo-i /cat /xeTaKocr/xovo-t eauTois),
such perhaps as Spartan cloaks and venerable beards. The traits of
the charlatans who affected those tricks have been drawn and im-
mortalized by Lucian. See his 'AXtevs. A similar contemptuous sense
attaches to o-^>J/xa in lCor.7-31 Trapayei TO crxâ TOW KQ<T^QV TOTJTOV,
and to /x,cTao"^/xaTtô/Aevoi in 2 Cor. 11-1 3 ij/evSaTroa-ToXoi, yu.c
o/Al/Ol CIS tt7TOO'ToXoU9 XptQ-TOU. Therefore yU,l) O'VI/O-^/AaTl'^COrât TW

might }>e paraphrased thus :
py o"w/xopô{)o-ât TW atoivi
do woi conform to this world by an outward hypo-

f
critical guise. Euthymius pti/âj/Tcs TO Trpoo-cuTmoi'.'
els TO 8oKip.deik That ye may examine. So Wordsworth.
0\T)fji,a. The message, order, decree. Cf. Acts 13-22 os TTOIT/O-CI
TO
TO. 6e\rj/j.a.Ta. fj.ov. Ign. Pol.
8 ws TO 6e\rj/j.a. Trpoa-rda-o-ei, etc. But TO d
shows that TO Os\.-r)p.a.
must be understood, as isorder often in English,
in the sense of the action resulting from an order, practically in the
sense of epyov. This meaning is not recorded in our Dictionaries, but
survives in MGk. See BXaôs 'juo9 Ka/xms ei/a OcXr/pa ; voulez-vous
me faire commission '
'
line '{
TO 0e'\Tjfia TOU Oeou. Cf. Jn 6-28

TO,
epya TOW 6eov, etc.
OeoG. All other Mss correctly TOV Oeov.
134 COMMENTARY xn
3. Bid TTJS x^ptTOs = 810, T-TJV
xptv. See note on v. 1 . The sense there-
fore is the same as in 15-15, namely, because of the grace.
1
uirep^pomc. All other Mss add Trap' o Set <ftpovv, which clashes with
the spirit of the passage and of Christianity generally. It suggests
that a Christian ought not to overstep the due limit of self-esteem,
thus allowing it to some extent ;
but the Christian notion was that
self-esteem, whether excessive or moderate, was a vice and that absolute
humility should be practised. Cf. v. 16 p) TO, fyrjXa tfipovovvres dXXa
rots TdTreivots (rwraTreii/ou/iei/oi. Phil. 3-2 Taireivo^poarvvr] aXXyXovs
TJ}
<bpovf.lv els TO o-a>4poi'eii>. \Vhat the author probably wished to say

was simply o-ox^/ooveiV, but by way of oratorical emphasis he repeated
<j>poveiv and then qualified it by adding the word which conveyed his
real idea. You are not to think of yourselves too highly, he says, but
if you must think of yourselves, then so think of yourselves as to think
modestly.
eicdoTw. In apposition to Travra, the subject of a-ax^povetv, but
attracted to e/xepto-ev.
eKaoru) <>s KT\ = e'/caoroT/ Kara TO fjierpov Triitrretos o e//,e/3i<rev auT&J 6 0eos,
each man according to the to him by God.
measure of trust apportioned
maTews. Of trust. This passive signification of Tmms is very rare,
but Liddell and Scott register a few examples. Every office in the
Church is thus viewed as a trust from God, and the officers are exhorted
in their aspirations to be content with the faithful management of
their respective trusts. Cf. IPet. 4-10 eKaoros Ka0ws Z\a(3ev, eis eavrovs
SlttKOVOWTCS O>S OLKOVOfJiOL TTOtKt'A.TJS Ô.pLTO<i OfOV.
4. Ta 8e jme'\T] ir&vTa.. F TO. Se iravra. fjbeXt). Perhaps the original reading
was Ta Se 7rai/Ta, the adjective being in apposition to TO, Se, namely,
and they have not all the same function. The idea suggested by iCor.
12-12 ff.
TTpa.iv, Pierson Taiv. Cf. TheodM. Gal. 3-2 8 TT/DOS TO KOWOV wcnrepel
/xeXovs TO.LV o Ka#e!s eTreêt. Enoch 2 TCTay/xeVos eKao-Tos ((fiwcrTyp) lv TW
TTay/x,eVa> Kai/ow KOL ov irapafiawovarw TT;V tStav TO.IV,
etc. Similarly in
Oxyr. Pap. 11 74, col. 5, against Tay/mTos there is a variant
Excepting 70 and fg.

xii COMMENTARY 135
5. awfjia. All other Mss add eoyxeV.

TO 8e Kaflels KT\. A new thought, the correspondence with TO. 8e [//.eX?;]
TravTo, ov TT)V avryv eêt raîv originally intended not being carried out.
TO 8e K<x6eis. The references of commentators in illustration of this
combination are inconclusive. Most probably 6 8e /carets "which is the
reading of most Mss and of Theodore according to his comment at
Gal. 3-28 should be preferred. This is the MGk idiom ;
but cf. besides
Philos. 10-32 (Cruice, p, 516) TO Kara eV (a learned falsification of the
demotic TO Ka6ev), etc.
KaOei's. Formed from Ka.0' eva, which came to be felt as a monolectic

accusative similar to pjSeVa. It eventually took the article by analogy
with 6 eis, 6 eYepos. Cf. Lk 7-41 6 els o5<eiXei/ TrevTa/cocrta, 6 Se.erepos
6. excises oe KT\. The syntax runs as follows :

eôvTes 8e xaP t'7jtaTa
Kara ryv \apiv rrjv 8o0erai/ rjfuv Staôpa eiVe Tr/oo^reiav Kara rrjv ava-
Xoyiav T^S evTri/euo-etos ei/re 8iaKoviav, CITC StSacrKwj/ etrc Tra.pa.KaX.wv-o

l
//,6Ta8i8ous [/xeTaStSoTco] Iv aTrXoT^Ti, 6 irpo'lo-Ta.p.e.vo<s \Trpo'io-Ta.o-6ai\
ev
o-irov'ofi,
o eAewi/ [eXectTO)] ev iXapoTirjTi. And
possessing gifts differing
according to the grace granted to us whether preaching within the limit
of our inspiration, or deaconship, or perhaps a man in his capacity of
teacher or comforter whoever imparts let him impart to all without dis-
tinction, ivhoever presides let him preside diligently 'whoever gives alms
^
let him do so joyfully. The syntax is obscured because it was not

perceived that the Avords 6 /MTaStSov? /crX constituted an apodosis,
and so the colon etre StaKovtW to -n-apaKaXaiv was eked out by a cor-
rector so as to assimilate its form to that of 6 //.cTaStSous KT\ by the
addition (1) of the words iv rfj StaKon'ct, ev rfj otoao-KaXia, lv rfj Trapa-
K\ô-ei, and (2) of the article before oiodo-Kwv and -n-apaKaXiav.

.
Trpo4>T)Tei'cif. Preaching, the faculty of instructing by an address
when the faithful met for prayers. From ch. 14 of 1 Corinthians, which
treats of proceedings connected with the service, it is clear that 6 77730-
(frriTevtav means the person who addressed the congregation. Cf. also
Acts 15-32 'louSas re /cat ^Jt'Xas, KGU avrot irpo^rai 6Wes, ota. Xoyov
TroXXoS TrapeKaXeo-av TOIISpreachers must have been
dSeXôvs. And
called irpo^rai because they were presumed to derive their oratorical
1
So Euthymius.
136 COMMENTARY xn
talent from inspiration ; namely, to be inspired men like the prophets
of old. Cf. Acts 19-6 rjkQe. TO irvevpa TO dytov ITT" avTOV? eXdXow Tt
yXaio-o-ais /cat eirpoffirjTevov.

2 Pet. 1-21 VTTO 7rvev//.aTos ayiov <e/3o//,evoi
O.TTO Oeov avflpomoi. Eph.3-5 a.TreKa.XvtfiO'r) rots aTrooroXois Kat
ApOC.22-6 rtov Trveu/AaVtoV TUJV Trpo^T/rw, etc. In

cv TTveu/xart.
primitive Christianity no persons were specially appointed preachers,

but as was customary with the Jews any one who believed himself equal
to the task might preach, doubtless after permission from or invitation
by the Trpoeo-ToVes. Cf. Acts 13-15 //.era oc TIJV dvdyvwo-iv TOV vopov /cat
Taiv Trpo^rjTwv .aTreorctXaj/ ot dp^Krwaywyot 717365 O.VTOVS XeyovTes "AvSpes
d8cX^>oi, el TIS eoru' ev vfJAV Xoyos Trapa/cXô-cw? Trpos TOV Xaov, Xeyere.
But we can see from 1 Cor. 14-29 Tr/oo^Tat ovo r) rpets XaXetrcoo-av, ear
Be.aXXw a-n-QKaXvffid'fj Kadtj^vw (= 10 /to is present, for the congregation
in those times squatted, as the Armenians do to this day at Jerusalem),
TT/awTos o-iyarw that the latitude of free preaching was abused cither
by a few monopolizing the preaching or by the addresses becoming

interminable. So that not long afterwards it was found necessary to
restrict the privilege to the Tr/ooeo-Tores, who were the forerunners of
our priests. Cf. Just.98d 7rav<ra/Aevov TOV avayu/aj0vcoi>Tos, 6
8ta Xoyov (= by a sermon) TTJV vovOeo-iav KOL TrpokXyo-iv T^S rail'
TOUTWV /x,t/>tô"ea)s
Trotetrai.
icarA rrji' dv'aXoYiai' TT)S ivirveuaeus. Probably suggested by the fact
that certain preachers, prone to loquacity, overstepped their measure

of inspiration and ranted.
njs moreus. I cannot see how there can be more or less belief so
that accordingly there might be more or less of the gift of preaching.
1 propose evTrveuorecos. See note above on Tr/ao^^TeiW. Just.259a Kara
TOV Xoyov T.^S ets airrov 7mrrea)s is evidently a reminiscence of our text,
so that the error, if it be an error, dates from a very early period, as
most errors in the N.T. do.
7. eiTe Siaxociac l\>
TTJ
SiaKOcia = etVe BiaKoviav Sta/covcC'i/res, which is
absurd.
SiSdo-Kwt'. A different person to the Trpo^Tf]?, namely, not a preacher
but an ordinary teacJier, a schoolmaster. The same distinction in Acts
13-1 Tr/oo^Tot Kat SiSdar/caXoi. 1 Cor. 1 2-28 8cvTepov TrpofaJTas, rpirov
14-G tv
xii COMMENTARY 137
8. 6 TrapoucaXwc. The antecedent etre missed also in DE and other

witnesses.
Comforting those in distress through bereavement, sick-

TrapaicaXwi'.
ness, imprisonment, etc. Comforting was a paramount virtue with

Christians, and therefore the man capable of so helping his neighbours
is quite naturally included among those gifted for good. The version
exhorting is not correct, for exhortation is implied in Trpo^rjrcLav.
6 p,eTa8i8ous, iv dirXoTYjTi. He loho imparts instruction either as TT/OO-
<f>rJTr)g
or StSacrKaAos, or brings comfort, let him do so to all men without
distinction, whether they be Christians or heathen, Jews or Gentiles,

rich or poor. For the syutax cf. 1 Pet. 4-11 ei rts AaAa, u>s Adyta Ocov-
et rts StaKovet, ws e to^vos-
ei>
dir\6TT)Ti
= Trao-tv cbrAws. Cf. 2Cor.l-4 ets TO Swacr0at ûus irapa-
TOUS- ev Trdcrrj QXfyei.
= TTOIWJ/ eAoy/Aoo-wr?)/, he tvho dispenses alms. Cf. Mt 6-3 crov Se
Trotovj/Tos eAc7//xo(ruvr;v ftrj yi/ojrw ^ apto-Tepa aou rt Trout 17 Seîa o-ou. See
Sophocles V. e\.er)fj.oarvvr).
iv iXapOTYjTt. Cf. Clem. Horn. Epist. Jac.8 Trape'ôvTes /xera Tracr^ ev-
ff>pocrvvri's ras T/3o^>as. Barn. 19- 11 ouSe StSoiis

'
IXaporrjTi. Hesychius lAapos, Trepiâp^s rfj oi
9. jjnaoui/res. So also Latin versions. All other Mss ttT
which probably represents the correct reading, /xio-owres being a giossa,

for it is by o-^dS/aa /iio-owres that Sfc Chrysostom (see Tischendorf)
interprets ttTrooTuyowTes.
KoXXt5fAei/oi TW dyaOw. So also XII Patr. Da-n,6-10 /<oAA?/^T rfj
St-
Kaiocrvvrj.
10. TTJ <{>iXaBeX<{>ia eis aXX^Xous <{>iX6irp<()Toi. /jT' ye love to be first, it
is in brotherly love that ye should be mutually first. Cf. Herod. 8-79

i^/xeas arao-taêiv xpewv eari tv re T<3 aAAu> Kaipta /cat
8^ Kat ev rwSe vrepi
TOU o/coTcpos Ty/xewv TrAew uyaâ T^ Trarpi'Sa epyao-erai. Aesch. Eum.975
ayaOGiv epis ry/x,erepa. Early there manifested itself in the Church,
i/iKa 8'
even already within our Lord's intimate circle, a spirit of jealousy

and strife for Tr/awreta, which is here denounced. Cf. 2-7 8dai' Kat TI/ATJ/J'
^TOWTIJ/ ef e/3i$eias. Phil. 2-3 p.ir]Sev Kar' IptOeiav fJir}8e Kara. Kevo8o$tav.
3 Jn 9 6 (friXoTrpwTcvfav avrwv ^.iorpf(f>rj<s. HermP.l 1 Mand.12 6 avOpwiros
e/cetvos êAet TrpiaroKaOeBpiav ^X eLV " 8 Sim. 7 ôvTf<s Âdv rtva Trept Trpw
138 COMMENTARY xn
reiow Kal -rrepl 86r)<s TII/OS, TlieodM. at Phil. 4-3 Kal O.VTO.L e<TTCuriaov
'
Trepl Trpwreiwv. Renan, Egl. Chret. p. 86 L'ecclesia, la reunion des
personnes etablie sur un pied d'egalite entre elles, est la chose demo-
cratique par excellence ;
a un defaut supreme
mais 1'ecclesia, le club,
qui fait que toute association de ce genre se detruit au bout d'un

temps tres-court ce defaut, c'est 1'anarchie, la facilite des scbismes.
;
Plus mortelles encore sont les luttes de preseance, au sein de petites

confreries fondees sur une vocation tout-a-fait spontanee. La recherche
de la premiere place etait le mal par excellence des Eglises chre-
tiennes.'
<j>iXo0TOpyot. Read <iXo7rpu)Toi, for T$ (tXa8eX(ut (jtaXdo-Topyot can

but mean rf) <jf>iXa8eX<ici $tXa8eX<ot, which is ridiculous.
Supply rfi eis dXX^Xous.

rfj Tip/J].
dXX^Xous. The accusative because Tr/aoiyyou/Aevot represents a fa-

miliar Latinism antecedents. 1 Similarly Lk 22-47 'lou'Sas irporjpx^ro
avrovs. Phil. 2-3 rrj TaTrewo^pocrvvr] dXX^Xovs ^yovfêvoi. lThes.5-13
Tyyetcrê avroiis fv dyaTrjy. Pseudo-Ignat. Tars. 9 TOUS yoveis 7rpo^yei(rê.

Else, by reason of its own principal sense and the force of the preposi-
tion, irpor)yovfjia.i should, and does, in good Greek govern the genitive.
irpoYjYou(jiei'oi. Marching ahead of, in a military sense. So also Mt
21-31 ot TeXoirai irpoayovfrw r/xas.
11. TYJ CTirouSt]. In study. I have no doubt this is what o-TrovSr/ here
denotes, though I cannot trace any other indubitable examples. But

Euseb. Hist. Eccl.4-26 onrovSf/ TT} TTÔS rbv Xoyoi/ ^P^/xei/os apparently
means being engaged in a diligent study of the ivord. Sophocles quotes
three passages from Philostratus of o-7rouSaco in the sense of to teach.
Most probably diligent study and culture were enjoined 2 in opposition
to the Jews, who towards the beginning of the second century forbade
the study of Greek and thereby all secular learning. Cf. 1 Tim. 4-13
r) avayvtatret.
1
A similar Latinism is iireaOai with the accusative. Cf. Just. Mart. Sanct.
Mart.2 cVo/ât auroiij, where see Otto's note.

2
Cf. ClemR. Horn. 13-7 -ywt) Se ns irpoarikvTos iraari '!Z\\r)viKfi iraideiq. efnai-
Sevafv. 'HptTs 5^ ai T^V OprjffKtiav ^ya-irrjaa^.tv
ical rd rrjs iratSeias t<pi\oirovr)aaiJ.tv.
It was chiefly at Alexandria where culture and study were wedded to
Christianity.
xii COMMENTARY 139
TYJ <nrou8fj jjii] oKnrjpot. The version in diligence not slothful is pal-
pably impossible.
TW Kaipw SouXeuocres. So also D, and this reading is further recorded
by Origen and St Jerome. All other Mss r<3 Kupiw SouA-ewi/res but ;
Quid enim opus erat summam

'
Wetstein's remark is quite pertinent :
hanc ponere totius devotionis, quando singula membra quae ad obse*

quia et servitia dei pertinent memorat? In omnibus enim iis quae
enumerat plenum domino servitium exhibetur.' Read TO) Katp<3 p?
SouXeuoj/Tes, serving not this age or world. For the loss of the negative
see note on 1-19.
T<3 Koupui = vvv KatpiS. Cf. Mt 13-22 j] /x,ept//.va TOV aiaij/os.
T
w. A synonym of atciV. Cf. Lk 18-30 ev TW Katpui TOVTW /cat Iv TW

epô/xeVu). Here employed in its unfavourable sense, this wicked
age or world. Cf. 8-18 TO, Trad-^fiara TOV vw Kaipov.
13. TCUS [iveiats TWV dyiwi' KoiirowoGt'Te's. Contributing lohen the saints
are remembered and collections made for their succour at the meetings,
as described by Justin in his first Apologia, ch. 67.
^ccuus. This reading is likewise recorded by Origen and Theodore.
1
Cf. Gal. 2-10 TW

TTTOJ^W ira //.v^/Aoveveo/Aei/. Phil. 1-4 //.veta, which
=
succour as indicated by 4-15ff. All other Mss xpei'ais.
TUC dyiwi'. Namely, of all Christians in distress. See Justin as above
and Tertullian's Apologia, ch. 39.
14. euXoyetre K.O.L narapaaSe. The writer probably had in mind
JJ.YJ
chiefly the Jews, who had introduced the practice of cursing the
Christians in their synagogues. Cf. Just.363c dSiaAetTrrws
auTol TC e/ceiVoj ( = TO> XpicrTai) Kal TOIS avr' avrov, Travroiv rj/JiSiV
wep v/x,wi/ /cat vTrcp TTavTcoi/ ciTrAajs dv^pwTrwv. See Otto's note at 234 b.
All other Mss add euAoyeire TOWS SICOKOVTCIS ^/x,as (v/*as omitted by B),
but whereas DE place this sentence after KaTa.p3.a-6e, the other Mss
place before euAoyelre, which points to its being a marginal addition

it
variously transferred into the text. Moreover, the deviation of the

syntax both from that of what precedes and of what follows makes
the whole of the vv. 14 and 15 suspicious, the more so as their proper
place would have been before either v. 17 or v. 19.
Likewise by Eusebius. See Field, Otium Norvicense, p. 99.

140 COMMENTARY xii
16. JXT)
Ta u4>r)\a ^povouVTes. So in MGk pjqv dyaTras TO.
owcnraYop,efoi. Being earned away along with them. Cf. Gal. 2-1 3
Ba/)Vtt/3as crwaTr^^r; avT&v TT) woK/oum. 2 Pet. 3- 1 7 T$ TWV aOicr^wv irXdvy
crwaTraxêvTcs, etc. But the sense demanded by the context is making

yourselves humble with the humble. Read a-vvTaTretvovfjievoi. Cf. iPet.
5-5 Trai/Tes dXXÂois rr/v Ta.TrcLVOff)pocrwrjv evKo/^wo-aoê, etc.
17. ou jJioyoK e^wTTioi' TOU Oeou d\Xa Kal Eccjirioc TUI/ dydpcoiiw. So also
in 2Cor.8-21 in accordance \vithProv.3-4 irpovoov KaXa. Ivunrtov KvpiovKal
dv^/3o)7ra)v.
Cf.14-18 evd/aeo-ros TW <9eoi Kat SOKIJU.OS TOIS dv^pcoTrois. Most
witnesses only avOpwiruv, which misses the chief point.
ei'tuTrioj/ TTCII/TWI/
Probably CVWTTIOV TOU ^coi! was eliminated because it was taken as

another form of the dative, a usage very common in the LXX (cf. Dan.
9-10 (5 eSuKas evtamov Mwo-^, etc.) and occasionally imitated in the
New Testament. Cf. Lk 4-7 lav irpoa-Kvvyo-ris IVWTTIOV ep.ov. 10-21
e-yevcro Zp.irpo(r6e.v crov. Acts 6-5 r/pecrej/
6 Aoyos Ivwmov rov
Un 3-22 TO. dpecrra evtuTTtoi/ avrou, etc. Thus Trpovoovjjievot. KaXa evoJT
row 6eov was probably misunderstood as meaning not taking thought

for things inoffensive in the sight of God, but providing things beneficial
to God, and this would have been regarded a blasphemy.
18. t Sucarof. Its import is implied in TO e i/xwv, in so far as it

dej>ends upon you. Probably jj Swarov. Cf. Xen. An. 1-1 3-1 5 T<3 avSpl
Trei'cro/xai i) Swarov /naAtoTa.
19. dcTaTToSoi. A foreigner's error for dvTaTroSwo-to, the reading of

all other Mss.
20. TOUTO yap KT\. Added because it stands in the quotation from
Prov.25-21 ;
not applicable to the context. See note on 4-7 and 8.
it is
21. JUITJ
fiKw KT\. This probably is a quotation, alluded to likewise
in XIIPatr. Ben. 4-3 TO ayaBov vrotSv VIKO. TO KO.KQV.
diro TOU KaKou. Jannaris 1507 ' A
post-classical peculiarity of O.TTO
consists in its frequent substitution for VTTO to designate the agent in
passive verbs. This phenomenon first signalized itself during the

Greco-Roman period/ Occasionally also IK as a synonym of d?ro took
the place of IITTO. Cf. 1 Act. Pil. 16-4 frrrovvrai e/< TO o-wcS/oww. AH
other Mss VTTO TOU KO.KOV, no doubt a learned correction.
xin COMMENTARY 141
CHAPTER THE THIRTEENTH

1 to 10. The obedience to civil authority counselled in these verses
isa point foreign to the theme of the Epistle. It was very iinskilfully
intruded between ch. 12 and 13-2ff., parts which form a connected
whole treating of the proper conduct to be observed by Christians
among themselves, or towards other men whom they have it in their
power either to hit back or benefit. The counsel tendered (cf. iPet.
2- 13) is theone which was so popular with the Apologists, who in
their eagerness to turn to the advantage of their own side the Jewish
unrest and resistance to a compulsory poll-tax fulsnmely protested
their own loyalty to the Romans. Probably therefore these verses were
inserted some time after A.D. 133, when the outbreak occurred in the
reign of Hadrian. These Apological protestations were all the more

frequent and" vehement because the Christians themselves in the past
had been made to suffer through imputations of disloyalty. A like
counsel implied in Jn 19-11, which makes the genuineness of both
is
v. 11 and v. 10 doubtful.
1. irdtrais e|ouaiais uirepexouaats uiroTcwnreCTOe. So also D and Latin
versions ; . other Mss Tracra ifrvx*! fov<rta.K vTrepexovaats vTroTaacrecrOija.
It is impossible to decide as to which reading on its own merits is
preferable.
d-iro OeoG. Most Mss VTTO Oeov. See note on 12-21. 15-15.
at 8e ouo-cu. And the present ones, and those of the present day.
2. SiaTayfi
= Siaraêi, OLKOVO/JLLO.,
So lClemR.20-3.
dispositions.
3. T<3 dyaflw e'pyw dXXa TU KCIKW. Most witnesses T&V dya$tov epywc,
dXXa rStv KOLKWV.
4. SidKocos earic. Nearly all witnesses add trot. The addition seems
necessary, themeaning being that a ruleris a minister of God appointed
to help tbee in the performance of a good action.
els TO &ya9bi> =
ev TW ayaOu. See Jannans 1548. Supply epyov.
TO &ya.Q6v. B ayaOov. The same fluctuation in 8-28.
Punisher. Cf. lPet.2-14 ^ye/idcrtv 7re/x7ro/x,e'vots ets K8t/c^(rtr
. Enoch 20 'PayoinyX 6 CKStKcov rbv Koarjjiov TWV ^wcrTTypcov, etc.
Nearly all the other witnesses add eis opyyv, the force of which how-
ever is included in e'/cSiKos; it was borrowed from the following Sta

142 COMMENTARY xui
opyrjv and probably added with the object of effecting a parisosis

with ets TO ayaOov.
5. uwoTci<ro-o-0. Nearly all other witnesses dvdyK-r] vTroTao-oreo-Oai.
dXXd. All other Mss correctly dAXo. KCU.
8ia TYp owetSYjo-ic = iva airpoa-KOTrov %X 1Tre (rvveiSrja-tv. So in Acts
24-16. The addition of the article personifies, as it were, conscience.
In- lClemR.40 Scraos -n-avra ywop-tva. kv euSo/o^cm probably read eV
6. yap. A more appropriate particle would have been Sry. See note
on 4-9. The combination Sia TOVTO yap recurs in Acta Philip. 7 4.
irpoaKapTepoucTes. The collectors sympathetically men tionedas toilers,
They are specially so mentioned because they were specially hated by
the Jews. See note on TV. 1 to 10.
7. ooi/. Absent in some Mss.
reXos. The distinction made between <opos and re'Xos, so far at least
as the scope of this passage is concerned, rather of the hair-splitting
is
kind. Probably read e'Aeos in the sense of alms; see note on 12-8.
3or.The fear due to the rulers.
^K. The honour due to parents, elders, preachers.
8 to 10. piSer! jxYjSec 6<}>ei\eTe KT\. An objector's marginal note to
the effect that Christians owe no duty (6^>eiXas) to any one, their whole
obligation consisting in mutual love, in which all virtues reside.

Apparently there could still be found in the times of the Apologists
some independent spirits who held that obedience to civil authorities
in such questions as the payment of taxes was not a duty at all, but
that it was practised as being an insignificant matter which did not
hurt their principles. Cf. Mt 17-27.
8. fju]8ei>! jjujSeV. Probably = ovSevl ovSev> see Jannaris 1818. If
so, oêiAere is an indicative.

9. ye'vpairrai ydp> All other Mss TO yap, which looks like an attempt
at obviating the syntax. The construction is yiypairrai [on TO] ov //.oi-
:
Xewras iv TW A.oyo>
TOVTW avaKecfraXaiovrai. But it is obscured by the
omission of 6Vt.
ou K\Ei|/is. Most Mss add ov êi;So/i,a/3TU/)ô-ei5.

Kal el' TIS exe'pa ecToXV). An absurd remark, as if there were some
uncertainty as to the existence of other commandments.
xiii COMMENTARY 143
The objector means to say that it is St Matthew

himself who, by his declaration in 22-40 of 6'Aos 6 vo'/xos Kpep-arai KOL
ol TrpocjirJTai, affirmed that all the commandments are summed up in
dya.TrtyO'eis
TOV TrXô-tbv (rov <os eawoV.
eauroi/. The substitution of the third person of the reflexive for the
first or second person dates from classical times. See Jannaris 14061
1 0. $ aydirt] T<3 itXô-ica KUKOC OUK epydêrai. Absent in A.
epydêrai. D
and several minuscules Karepyd^Tat. The same fluctua-
tion in Jam. 1-20. 2Cor.7-10. But qu. Aoyte:Tai. Cf. lCor.13-5 ry dyuTn?
ov Aoyt'eT(H TO KO.KOV; XII Patr. Zab.8 (lyaTrare dAAT/Aou? K<U //,/; \oyi-
cKaoros Ka/a'av Trpos TOV d8eA<ov CLVTOV.
tftrBf.
irX^pufjia 8e KT\. As a new statement this sentence is superfluous
after v. 8 6 yap dyavruiv TOV erepov VO/AOV TreTrA^ptoKei-'.

What the context
demands a conclusion confirmatory of that statement. Therefore
is
read with neai'ly all the other witnesses TrAr/poyxa ovv. See note on
6-18.
11. imt TOUTO I8oi/Ts KT\. It joins tip with 1 2-2 1 (see note on vv. 1 to 1 0)
in the same participial construction. In SoVe of 12-19 this construc-
tion is deviated from by the influence of the quotation in v. 20 (and
probably of that in v. 21).

ISoVres. So also A. Confirmed by Heb. 10-25 /JAeVeTe iyyi&va-av ryv
fjfiepav. Cf. also Acts' 14-6 o-wtSovTes = etSoVes. All other Mss et'SoVes
in conformity with the expression TOTJTO eiSoVes or

ytvwo-KovTes Avhich
was in such frequent use.
. Some witnesses -6/xas.
But cf.
tTrwrrewa/Aev, aTroâAw/xeû, Iv8v-
From a nominative TO -uVvos, a demo tic, form which should

be added to the list given by Jannaris 249 b. See note on 9-23.
T^pOC. P V(J.G)V.
ore emoTeJo-afjiei'. Practically = at the time of our baptism, for it was

by the baptism that men became Christians or believers. So in Acts
19-2 Trio-TewavTes is an equivalent of /JaTrno-êVTe?, as the following
J3a.TTTL(r6ir)T SUOWS.
12. d7ropaX(5jui60o. So also DE and Latin versions; all other Mss
. Both give the same sense, let its take off.
TCI e'pya. The antithesis to Ta oVAa demands TO. a-vvepya = opyava.
144 COMMENTARY xni xiv
Sophocles
'
o-wepyoi/, implement, tool,' citing two instances from Arte-

midorus and Plotinus. Add Oxyr. Pap. 11 59, where Hunt tools. The
word has survived in MGk with exactly the same meaning.
'
orvvepyov, oiitil, instrument.' The same mistake in Just.316c
VIKO, epya, aporpa, KOL uya,
for there is a marginal note in AB TCKTOVLKO.
opyava.
ey&uacfyieOa = 7repi/3aXwpjE0tt, let us gird on.
T& oirXa. A variant TO,
epya.
13. pj KWJAOIS KT\. The works of night (cf. lTlies.5-7 01 /AefliWres
I/UKTOS //.eflvovoTv), in -which the heathen were accused by the Christians
of indulging. In like manner, when Tertullian in Apol.39 claims of
the Christians that at nightfall disceditur non in catervas caesionum
nee in classes discursationum nee in eruptiones lascivianim, he implies
that it is the heathen who thus misbehave at night.
KW/XOIS. The plural as in MGk when referring to something which

either occurs or is mentioned repeatedly. So 14-17 /3pwcms KOL Trdo-eis.
Such is likewise the force of the plural in the variant SiaOrJKat of 9-4.
^Xw. The context requires a word designating some form of rioting

or quarrelling. Perhaps u'Xo>, in sticks, in fiyhtiny -with sticks, as in
MGk.
14. eySuo-aade. The same as ey/coXTricracrê or eyKo\ir(a<ra.<r9e, take in
your bosom, which is encountered as a variant at lPet.5-5.

rfjs o-apxos. So also D ;
the. other Mss KOI rrj<s crap/cos.
ei>
7ri0u/ixiais. Namely, disregard your flesh wlien it is intent upon
lusts. The variants
ri0v/ju'as els eiri^v/Ataj/ yield no satisfactory sense
or
except as equivalent to iv e7ri0u/xi'ais. See note on eisro dyaôvof v. 4.
CHAPTER THE FOURTEENTH

The author continues the admonitions begun at cb. 12, and now
exhorts to miitual tolerance in matters of opinion and conscience. He
shows himself an enlightened man and sets an example of liberal-,
mindedness for all time. Had our religious leaders, who have ever
professed deep reverence for St Paul, acted faithfully to the spirit of
this exhortation, the moral side of religion would have bettered the
practical conduct of men far more than it has so far succeeded in

xiv COMMENTARY 145
doing. Unfortunately, it is dogmatic hair-splitting and power that

'
have rather impassioned them in the past, causing bitter strife in-
stead of goodwill and tolerance, and thus obstructing the fine work
initiated by the Greek philosophers and authoritatively carried for-
ward by our eternal Master of Nazareth.
1. daOei'oui'Ta rfj irurrei. The man whose new faith is not yet so
robust as to inspire him with indifference to his Jewish customs.
Such Jews are called by Justin in 262 d and 266 b do-fleveTs TT)I/ yvw^v.
irpo(rXap,|3dcc(r0. Cf. Just. 266 b 7rpoo"AajU,/3avecr0ai kal Koivtavelv cbrdV-
TWV a>s 6/xocr7rAa^vois Kal dSeA<ots.
JAY] Supply epêcrOe cf. ets /xaî/, et9 x^P

ets Siaxpioreis. ;
The verb suppressed as in Gal.5-13 pjfj ryv eXevOeptav cis at

0-ap/a, where Lightfoot compares Mt 26-5 /w) lv r eoprfj and Arist. Ach.
345 /x/7 IJLOL irpofyavw. At the latter place the suppression of the verb is
fully illustrated by Blaydes.
Siaicpio-eis. Discussions. Cf. 2Tim.2-23 ras popas Kal aTraiSevTous
ira.pa.iTov.
s SiaXoyiafjicii'. Practically = SiaKpto-eis Kai StaAoywr/xous, dis-

cussions and wrangling.
SiaXoyio-jjiui'.
The word probably here means wrangling. Cf. Phil.
2-14 7rcti/Ta Troietre ^copis yoyyu(r/x,coj/ Kai StaAoywryittoj/. lTim.2-8 ^wpts

opyfjs KOL SiaAoytayx-ov.
2. 05 jiei/ moTeuei KT\. Let the believer eat of everything, but let the
weak eat herbs.The strong in faith may eat meat and pork and every-
thing, and the Jew must not nag but on the other hand, it is the
;
Jew's own business he prefer to live on the herbs of the

if cattle-like
field alone, and the Gentiles must not contemn.
âyeii'. In accordance with the above interpretation read <^dy7y. For

this form of the imperative see Jannaris 1919 and Append. V, 16.
Cf. also Oxyr. Pap. 1223 6 i/avnys aTravTrJeny, let the sailor return, as
translated by Hunt. As a matter of course this form, being demotic,
was often tampered with in our Mss ; cf. Ignat. Castab.5 eppiapevyv
ere 6 Kvpt,o<s ayidar-r), where we find the variants dyiao-et and dytdo-ot. So
also Polyc. Phil. 12 otKoSo/r^cn? and oucoSo/x^crac. XII Patr. Jud.14 mvrj
and Trt'vei, etc. Nor are modern critics free from this lapse for instance, ;
in Achil. Tat. 5-26 the Mss give /X^KC'TI AevKtVTrî/ dTroAe'o-fls,

but Cobet,
K
146 COMMENTARY xiv
the great castigator of the licentiousness of the copyists, has imposed
uTroAetma?, and this reading now figures in Gaselee's edition. At 1 Act.

Pil.5-2 TT)I/ d\y6eLav avrov Aa/fys Tischendorf s note is
'
D Xdftoi, corrige
Aa/3ois.'
os 8e AnQevav. All other Mss o Se uo-Oevwv. Probably os Se do&vei.
Xdxa"a = aypta Actâra, wild herbs ;

as it were, the very poorest food,
such as is only fit for cattle. Cf. Dan. 4-30 GOTO TW dvQpw-n-wv e
Kal xoprov o>s /3ovs ya-6ie. Prov.15-17 Kpucrcrutv êncr/xos /mer
Trpos (jtiXiav ) 7rapa$eo-i9 p.oa")(Wiv /xera e^pas. In the same contemptuous

sense Arist. Thesm.456 ev dyptots rots Aaxavots r/aaêts. As in old Greek,
so in MGkAaâj/a means both cultivated cabbages and herbs generally
(alike cultivated and wild). BAa^ ?
'
Aaâvoi/, C/JOM ;
[TTA^^.] legumes,
herbage, verdure.' In Clem. Horn. 12-6 Aaâvots is wrongly translated
by oleribus ;
it should be herbis.
\&XQ.VO. To render the author's intention faithfully in
eo-OicTu.
English, translate let him eat grass.

we should
eo-Oi^Tu. So also D, corroborated by versions and Origen and agree-
ably to my interpretation all other Greek Mss ea-OUi. Possibly the

;
original reading was r07 = ecrîerw.

3. ouSe 6 nr\. After py eau0i/eiTo> Ave should have expected ^Se;
but cf. Just.244d pyre ?]re KOLVMVOL uAA' ouSe TrArypeis. See note on 13-8.
The other Mss KCX! o p) or 6 8e /xr/.
4. cru TIS et; See note on 9-20.

TW iSiu Kupiw. By his own master, by the pleasure of his own master.
The same import in v. 6.
Suixxrei yap 6 0eos. Most witnesses Swaro? yap [eWtv] 6 <?eos (a va-
riant KVpLO^).
5. 09 \t-iv.
A few Mss wrongly add yap.
3
05 fJiei' (jjpoi'ei i^p.epai'
One man may approve of, namely
irap fjp^pai'.
observe, every other day. The Christian Jews continued to keep the
Sabbath and their other holidays, to which the heathen first and then
the Gentile Christians strongly objected. Now our author assumes for
argument's sake an extreme case as he previously assumed only Aa-
Xava as food namely, that the Jews may wish to observe not only the
present holidays but every other day even should they so exaggerate, ;
that, our author contends, is their own look out.

xiv COMMENTARY 147
. Read <f>povei,
as is clear from 6 (frpovfav rrjv fj/jLepav. Moreover,
the alteration is demanded by the antithesis to Kpwet, which can only
denote condemns, disapproves of; cf. vv. 3, 4, and 10.
5
tjfjiepai' irap i^pai/. Every other day. So Bernhardy (see Meyer).

It can signify nothing else. The phrase is copiously illustrated by
Jannaris 1621, and has survived as //,e/aa -n-apa yaepa.
TToo-a*' finepav. Assuming an extreme case again.
6. Kopiw fypovel. Observes it by the pleasure of God, for it is by the
pleasure of God that he lives to observe it.

(^pom. Followed in most Mss by /ecu, 6 /XT) tfrpovwv ryv ry/xepav Kvpita
ov <j>povt; on the other hand, L and 66 omit KCU 6 // ka-QLw Kvpiw OVK
ea-Oiei KOL vxapLa-Ti TO) 0e<3. I believe that both FG and L are right
in their omissions, for the opposite cases of the Jew and the Gentile
are sufficiently indicated by 6 <f>pov&v rrjv ^p-epav as regards the Jew
and' by 6 r#iW as regards the Gentile.
6 cr0iajv. Supply Travra.
7. ouSels YP KT^- For no man lives and dies by Jris own will and
pleasure, but by "the pleasure of God; therefore, if we live to observe
days or eat, by his pleasure.

it is
Kupiw. Read TO> Kuptw with all the other documents.

8. cdc re Guy Sawney KopieutrTj. An irrelevant remark. The interpolator
misunderstood the force of the antecedent dative as being by the com-
mand o/, and argues that, if we live and die by the command of the
Lord, we must be his servants, whether dead or living. He reinforces

his argument by pointing out that Christ has now become the ruler
of all men namely, of the dead by his descensus ad inferos and of
;
the living by his resurrection.

9. Xptoros.Most Mss KOL Xpio-ros. Note that the interpolator un-
warrantably assumes that Kvptov refers to Christ in accordance with
XjOlOTOU Of V. 10.
dce'dTT]. &-SABC e'ô-ei/,
which is not to the point, for it can only
refer to the period of incarnation, and in that period Christ suffered ;
it was after his resurrection that he sat at the right hand of his
heavenly father and now shares his glory and power. That Itâ-ev or
avitflo-fv is an intrusion from the margin is corroborated by the fact
that some witnesses read both avia-TV) and efya-ev, the latter nob occu-
lt 2
148 COMMENTARY xiv
pying a fixed position, but now standing before aireOavev, now after
10. ec TW pj e<r0iW. These words are absent from all Mss except
FGDE ;
but on the other hand, f and g add in manducdndo after the
second d8e\<dV o-ov. I should say that it is the additions which better
accord with the context, for the whole chapter is only concerned with
the questions of meats and of the observance of days, and not with
a deprecation of malevolence in general.
iran-eg y^P irapaaTrjo-ofJieOa KT\.Why trouble thyself about censuring
now ? Whoever does wrong shall riot escape censuring and punish-
ment when he is brought before the judgement-seat, and there all men
must appear.
OeoO. So also frSABCD ;
most Mss Xpta-rov, an alteration probably
made before the intrusion of v. 9. Burgon (The Traditional Text,
p. 288) attributes the reading TOV deov to scepticism. But rw 0eo? in
1
v. 11. Cf. also vv. 3 and 6.
11. el p.T).
So likewise D in accordance with Isai.45-23, where how-
ever it is an error for el
p/j/. It is this el [Arjv, I may add, which
eventually became d/x/J)!/
in such phrases as d/x/Jjv Xe'yw vfuv.
First the
2
demotic av replaced d (see note on v. 14), as in many other cases, and
then av /AT/V coalesced into one word as o.p.p.^v and was pronounced
apffiv. See
Jannaris 2055, who however derives it from ^ /x.?yv. All
the other Mss STL from Isai.45-23 ;
see note on 8-36 and 9-28.
Most Mss apa ovv.
12. apa.
Xoyoc diro8c5(m. So also Bl) and by Westcott and Hort,

;j
39, adopted
Disregard the interpolation of vv. 8 and 9, and it at once appears that

1
Oeov is imperatively demanded by the context (in spite of 2Cor.5-10). The

alteration was probably inspired by the tenet eventually embodied in the
clause Kal ird\iv epxontvos fJLtrci 56t)s icpivau >vras ical veicpovs of tlie Creed. A
similar attempt at v. 11, where the Philoxenian reads T> icvpiw for rS> 0t>.
Burgon's ideas, however great their merits elsewhere, are hardly applicable to
the Romans.
2
Cf. Schol. Arist. Eq.482 otigeis (av Tretr/ia/cTai.Oxyr. Pap.1148 epcurw el and
1150 [epcarSi] kav. In Xen. Mem. 4-4-1 2 atcet//ai and in the other similar
eav apecr/cy,
sentences there quoted by Schneider, it is doubtful whether eav and the sub-
junctive should not be replaced by el and an indicative.
Sanday and Headlam, p. 889 'For S&aei of the TR. WH. read di
3
WH.'s edition of 1898 however roads

xiv COMMENTARY 149
and rightly so, for to render an account is expressed by a.7ro8t86vat

Ao'yov; I have encountered but one exception, namely, in Dan. 6-2.
Editors generally seem to prefer the reading, of the other Mss Ao'yov
Swo-et, but I am not clear on what grounds, for' StSo'vat Adyov means to
promise (or communicate). Cf. iKi. 22-15. Judg,20-7. Jud.9-13. See

also Sophocles v. Adyos.
diroScoo-ei. Practically all other Mss add r<3 0e<3.
13. Kpivere. Probably a demotic form for Kptvare. Cf. Mt 23-23

d<?7/ceTe (so B). Common in MGk.
TO JAY)
TiOeVai.. as /cptVcre can only signify condemn, we
Inasmuch
should read TO Tttfe'vat
(see note on 1-19); but possibly the addition
of p) is due to an error on the part of the author who may have had
the imperative p) TI^CTC in his mind.
14. The statement in v. 15 is not explanatory of this verse but of
v. 13. I conjecture that vv. 14 and 15 have exchanged places.
eV Kupiw. An adjuration. See note on 9-1.
el fAT]
= dAAd. It is found so employed in lCor.7-17. GaI.1-7, etc.
Accordingly the reading in Mk 4-22 and 9-8 varies between et p)
(illustrated by Blaydes at Arist. Eq.186) or lav py and dAAa. In Just.
58 d it is wrongly interpreted by ordinary signification of nisi. It
its
often takes the form av p) (see note on v. 11) or eav p? cf. Gal.2-16. ;
Jn 5-1 9 ov SwaTttt 6 mos Troietv oiiSev eav p? TL ySAeTny TOV TraTepa TTOIOVVTO.,
where read eav p) TL. In this form, namely, dp/ or d/xe, it survives
6'
in MGk ;
see Jannaris 1982. Reversely, dAA
5
17 very frequently sub-

stitutes et ftr) in its meaning of TrXrjv or nisi ;
cf. Just.352a TIS Tv^6Aos
5
dAA rj
ot TratSe's /AOV ; Illustrated by Blaydes at Arist. Eq.953. But Gen.
21-26 ovSe ^Kovo-a dAAa (a variant dAA' ^) crêpov shows that even
a simple dAAa could substitute et p) in the sense of nisi. Apparently
therefore dAA' 17
is merely dAAa with its ending assimilated to that of
et
p), and to this also points the combination TrAî/ 7} (corrupted by
Kock into TrA-^v et at Arist. Nub. 361 and 734), where in point of sense
^ is redundant.
eKeifw KOIVOV. Supply eo-Tt or eo-Tw, it is him that it
defiles or let him be
defiled thereby. A rejoinder like you are another. A similar rejoinder

in Ign at. Trail. 1 TO So/cetv Trevrovêvat avrov, avrol 6Wes TO 8o/cetv,
Ae'yowo-tv
where Zahn compares Smyrn.5 6V Ttves dyvoowTes dpvoBvTat, /aSAAov Se
150 COMMENTARY xiv
inr' avrov. Iren. 4-33-5 judicabit autem et eos qui putativum

inducunt ; putativum est omne apud Phil.3-2 Kararofj^v
eos. Add
Treptro/Aiyv. Ignat. Smyrn.5 ySXao-^/Aet pi) 6fjLO\oywv avTov <rapKO<f>6pov,
u)v veK/)o<opos. Diogn.8 ot )U,eV rives irvp e<ao-ai/ eTvat TOV Oeov ov /u.eX-
XOVCTL xcopêrav avrot, TOVTO eâcrav etvat TOV 6eov. 1 Act. PiI.5-2 Xeyet 6
IltXaTos Tt TOUS oSovTas T/>tTe KO,T' awov [TOV NtKoSi^tiov] TT)V d
; Aeyowcriv ot 'louSalot TW NtKoS^/ta) T-^v dXêiav
TO /x,e'/oos
avToS. In like manner to the Gnostics, who pretended
that eyvaxrav ftaOea, Apoc.2-24 retorts that eyvwa-av
TO. TO. ftaOea TOV
o-aTava. Tit. 1-1 5 understood our passage differently.
ydp. IVIost witnesses et 8e. The change made when by the

15. et
displacement of v. 14 the connection with v. 13 was obscured.

d8e\<|)6s aou and diroXXueii/. All the other Mss 6 dSeX^ds o-ou and
dTroXXve. Respecting aTroXXvetv cf. v. 20 jcaTaXvetv.
16 to 23. Probably spurious. For (1) v. 16 contains an exhortation
as to a Christian's general conduct, the proper place of which would
have been in ch.12 ; (2) v. 17 reverts to the question of meats, which
was given a final and effective touch by p/rj TO> /?pco/mTi' o-ou ZKCLVOV
aTToXXvetv virep ov Xpto-Tos a7re'0avev ;

and with this verse W. 18 and 19
stand or fall ; (3) in v. 20 /XT)
eVeKev /Jpco/mTos /caTaXvetv TO epyov TOW
$eo is nothing different to /M) TO> /8pto/xaTt o~ov exetvov aTroXXvetv inrep
ov Xpto"Tos aTreOavev (4) the same verse TrdvTa. //.ei/ Ka6apa /crX
;
ill
reproduces ovSej/ KOIVOV KT\ of v. 14; (5) v. 21 is practically only

a repetition of v. 13; (6) vv. 22 and 23 are unrelated to anything
that precedes them.
16. j3\a<r<J>T]|ji,eia0<i). Nearly all other witnesses add ovv.
r^wy. Most Mss vfj.G>v, which is preferable.

TO dyotOoi'. No sense. Probably TO a-yaObv oVo/m, your good name as
Christians. Cf. Jam.2-7 (3h.a.o-<f>r)fjiovo-w TO /caXov 6Vo/x,a TO eT
1 Clem. 1-1 TO TTO.O-LV
.
avOpwirois d^taya.TnrjTov oVojaa v/x,oiv
,
where Gebhardt and Harnack fully illustrate the phrase
ao-^>77/x,eio-0at TO 6Vo/â. Cf. also 2-24.
17. ppoSaeis Kal iroaets. The plural also in Hebr.9-10. 13-9. Pseudo-
Ignat. Trail. 2. See note on 13-13. All other Mss, excepting A, /3p<3o-is
Kttt TTOO'tS.
Probably an allusion to the eating of pork, and not to

xiv COMMENTARY 151
that of elSwXoBvTa, for the latter question had probably evaporated

by the time when this work was indited.
iroo-eis. Probably an allusion to the drinking of warm water on
the sabbath to which the Jews were alleged to object. In this matter
the Jews were doubtless misrepresented and made to appear absurd,
for their real objection was to the work on the sabbath involved in
lighting fires and boiling.
18. iv TOIJTW. The great majority of witnesses iv TOVTOIS.
19. <|>u\d<.>fji,ei>. Omitted in most Mss, but it stands in DE.
20. KaraXuew. Of. v. 15 aTroXXveiv. All other Mss KardXve, except
that N gives airoXXve.
KctKoc KT\. The syntax is indefensibly lame.
TO> 8ia 7rpo<7KOfJ.fjiaTOS ItrQiovTi.
Read TO oia 7r/>oovcoy/iaTOs iaQif.iv n in
accordance with the following KaXbv TO /i/Jj <ayeti/ K/oea and v. 13 TOVTO
KpLvare, TO py nOevat irpo&KopfLa. Meyer Hofmann renders as though
'
it ran KO.KOV TW avOp<imu> TO oia. Trpoo'KOfjL/jiaTO's eo-6iew.'
8id 7rpoaK6p.fi.aTos = crvv 7rpoo-Ko/x,/jtaTi.

See note on 2-27.
21. Trpooxoirrei. i^ and P XvTretTai (cf. v. 15), which is a preferable
reading, for TTÔO-KOTTTCI and o-KavoaX^Tai are synonymous.
r\ crKacSaXiêrai TI
dadecei. Omitted in some witnesses.
22. ex et s- NABC rjv ex"?* much

less vividly,
creaurw. A foreigner's error. All other Mss o-eauTov.

IVUTTIOV TOU Oeou. Omitted in a few cursives and fr$.
6 fir) Kpii'uc eauToi/. Who does not lay himself open to self-reproach or
self-condemnation.
ivSoKifxdêi. Briefly expressed for Iv TOVT^ o ooKLpd&v Trotet, by
<5
being able to perform what his judgement approves of. See note on
1-18. To be able so to do is a rare piece of good fortune; therefore
the man who enjoys this blessing is /x,a/cdptos.
23. eaf KaraKeKpirai
<J>dyY]
=
KaTaKe/cpmxi eav <ayj7.
KaraKeKpirai. The context seems to me to demand a reflexive sense.
Cf 6 /AT) /cpiVwv eavToi'. Perhaps therefore auTOKe/cptTcu. Cf. awTOKaTaKpiTos
.
ofTit.3-11.
on OUK CK iriCTTeus KT\. These words represent the argument which
the non-eater is
supposed to debate with himself.
Here follows in numerous witnesses the same doxology as stands
152 COMMENTARY xiv xv
after 16-24, indicating that in some copies the Epistle closed at this
point. The reason probably is that in an ancient roll from which
those copies emanated there was no further space available, and its
scribe could not help sacrificing the rest. For I believe that 15-14 ff.
are genuine, the personal details therein being indispensable from the
point of view of the author, who, being naturally anxious to issue his
work under the authority of St Paul, is unlikely to have been content
with an isolated personal reference, namely, the one which stands in
ch. 11.Personal matter would have been still more abundant had
St Paul himself penned the Epistle. It may be that Marcion's was
one of those truncated copies; it is 'hardly credible that he inten-
tionally suppressed ch. 15, for there is nothing in that chapter to
which he could have taken exception.
CHAPTER THE FIFTEENTH

1 to 13. Spurious. For (1) in 14-1 we had an exhortation as to the
conduct of the strong in faith towards their weaker brethren, and
the object of that exhortation was specified as being mutual tolerance
in the matter of meats; is it now probable that the author reverted
to a like exhortation and that he did so without specifying an object
which prompted it ? (2) eKatrros TU> TrAô-iov apecrKerw eis oLKoftofjirjv is
but a rechauffe of SICOKCO/ACI/ TO. TTJS oi/coSo/wys rrj<s cts dAAryAov? of 14-19 ;
dAArÂovs is thoroughly otiose after the com-

(3) Sio 7rpoo-Xaju,/3avo-^
prehensive recommendations of ch. 12 as to help and love towards all
fellow men; (4) the point of equal favour for circumcised and un-
circumcised, which is 9, was established

affirmed in vv. 8 and in ch. 4
and specially affirmed in vv. 11 and 12 of that chapter.
1 .
6({>6i\ofjic 8e. Two minuscules and P omit Se.
F eauToiis, possibly a demotic construction.
y. An oversight in FG.
2. Most Mss -rj^wv in agreement with the foregoing verse,
ufifli'.
TO dya0dc. Meyer according to Fritzsche, immoral men-pleasing

eis
'
is excluded.' Cf. Gal. 4-1 8 /caAoi/ Se ÂoCo-tfai ev KaA<3. however ^

omits these words.
4. irpoaeYpd<j>T). So also D ;
an error for 7rpoe-ypd.(j>7),
Avhich is the
xv COMMENTARY 153
reading of all other Mss except that B gives e-ypd^rj. Some authorities
add Triivra.
eypd4>T]. Most Mss 7rpoeypa<?7.

jrapaKXTjo-ews. The context demands the meaning of instruction,
which TrapaK/Xô-ts seems also to possess in Acts 13-15 and lTIies.2-3. 1
The chief object of instruction of course was to comfort, and so com-

forting may have come to mean instructing. The version through
comfort of the scriptures we might have hope does not seem correct,
for it is hope that affords comfort and not the reverse besides, that we ;
might have hope = that we might hope, and this would have been
expressed by Ivo. ekmSa e'^tojuev and not by tVa rrjv e\m8a t^to/xev.
TYJI' cXiriSa. Namely, rr/v o.7roKei/xeVr/i/ fjfuv iv rots ovpavoi<s, as expressed
in Col. 1-5.
e'xwfxec
= o-^w/x-ev.
See note on 1-13. The sense is : That through the
instruction received from the study of the gospels concerning faith
and conduct we may attain that bliss in heaven for which we hope.
B adds irapaKAiyo-ews. But no complement is indispensable. Cf. 1 Pet.
3-15 Aoyov irepl rrjs lv vfuv eA.7rt'8os. Col.1-5 rr)v eAirtSa TYJV aTroKeLfjLfvrjV
Iv rots oupavots. Acts 23-6 irepl eA.7ri'8os KpivofJ.a.1.
5. 'lirjo'oui' XpiffToc. G and most Mss Xpurrov 'Irja-ovv.
6. IVa
ofjioOufjiaSoi'.
Cf. lClemR.34 ev 6/x.ovota CTTI TO avro a-vva.\Bf.vr(.<;
rr) crvveiSrjaret, a>s e^ evos (TTo/xaro? ySo^crco/xev Trpos avrov.

7. XpiorTos. So only F ; G and all other Mss 6 Xpioro'?.
6/jids. Numerous Mss i7/x,s contrary to the context.

8. YECEaOat. So also BCD ;
the rest yeyevvja-Oai.
dXrjOeias = Trto-rews, trustworthiness. See note on 3-4.

9. 8odcrai. Probably an optative, and so Hofmann ; otherwise, we
must assume an anacoluthon for TWV Se e^vwi/ inrep eXeous ets TO 8oâo-at.
But it is more likely that the interpolator modified his thought in the
second colon than that he adopted such a violent change of construc-
tion, especially in saying Soao-cu instead of ets TO Soao-ai.
TW 6f6p.aTi 0-ou vJ/aXw. Here again there is a divergence between F
and G, in that the latter reads i/âXoi TO> 6Vo/x.(m a-ov.
10. Kal irdXii/. A frequent expression in Apological literature when
1
Also Lk 3-1 8.
154 COMMENTARY xv
prophetic quotations are accumulated in proof that Christian events

had been foretold by the Prophets. It occurs also in Hebr.2-13.
11. eiraice'aaTe. Several authorities eTratveo-dmocrai/, no doubt with
the object of conforming to the LXX.
13. Tr\Y)po4>opTJo-cu. So also B; apparently all the rest 7rA/7pwcrat. The
same divergence in v. 29. Col. 4-1 2 and 2Tim.4-17, the Mss being
differently divided.
irdo-T). For the syntax see note on 1-29. B ev 7701077, which probably
is meant as a simple dative ;
see note on 1-19. All other Mss classically
flpr\vr\. Most authorities add ev TO> Trioreueiv, a marginal addition

meant to follow Trepio-o-evetv -u/ms.
eis TO irepio-0-Eucu'. But joy and peace of mind would be the con-
sequence of abundant hope and not vice versa unless therefore the ;
interpolator was writing inattentively, we should have expected IK

TOV TrepLa-creveiv. 2Cor. 9-8 is different.
TTJ eXiriSi. So also DE and

two cursives. Cf. lThes.3-12 Treptcro-ewat
ry ayd-TTfj.
The usual construction however is to add ev, and so all the
other Mss ev rfj eXiriot.
ev Sucdfjiei nveuiJiaTos. It goes with xaP$ *<" ^p-^vrj. ^f. 14-17 elprjvr)
Kat xaP^ * v Trp'ev/xaTt
aytw. Acts 13-52 âpas Kat Tri/cv/Aaros aytov. Col.
1-8 ayaTrfjv ev irvev/JLOLTL. lThes.1-6 //.era
âpas irvevfjLa.TO<s ayiov.
14. KCU auros eyta. I myself, you need not protest to me your love.
An answer
to a supposed objection on the part of the addressees.
Bloomfield Beza well compares the Homeric TI /xe (nrevSovTa KOL avrov
'
orpweis;' Why later expositors have deviated from this obviously

correct interpretation I cannot see.
d8e\4>oi. Without fAov as in v. 15; so also DE.

on. With the exception of DE, all other Mss add Kat afoot. Either
reading might be correct. The parallel passage of 2Pet.l-12 Kawrep
etSoras Kat ea-TTypty/AeVoDs ev rfj TrapovoTy aXirjOeLa favours the omission ;
on the other hand, lThes.4-9 afool yap v/x,ets êoSt'SaKrot earre eis TO ayairav
dXXÂous favours the addition.

aydfrTjs. So also Latin versions including the Vulgate; the other
Mss d,ya^wo'w?;s.
l
ireirXr]p(ufJieVoi. The variant without the conjunction would re-
xv COMMENTARY 155
present yi/Go-ts as an outcome of dydn-r] or dyaOaxrvvri, and as such it
is inadmissible.
ireirXrjpwjjict'oi. Cf. lCor.4-8 KeKopeo-pevoi. Was this passage present

to Shakespeare's mind when he wrote RJ. 3-5-182 stuffed, as they say,
with honourable parts ? If so, with a poet's penetration he scented its
ironical tone.
irdairjs ycwaews. A variant Traces 7% yj/aio-ews. The same variation in

Phil. 1-3. The addition of the article gives Trao-ijs the force of 0X175,
with the entire.
dXXi]Xous. The reading varies between aXXyXovs, K<U dXX^Xous, and
/cat aAXous. The last is that of L with many cursives and both Syriac
versions, and I believe it to be the original one. Cf. Ignat. Mar.5
8vva.fj.Gvrj /cat aXXovs vovOeTtiv. Of course, the corruption of aXXous into
was very easy for instance, in Just.320d we find 6veiSiovTas
;
a-n-ep epyd&vTat,, where Lange's conjecture aXXois is indis-
pensable. The reading aXXrjXovs is very tame.

15. eirarafup.i>i]crKy. The variant vTrava.fUfj.vrja-Ktov, recorded by
Scrivener from the Cambridge cursive Mm 6-9, is the one which best
accords with d,? /xepous and u>s, denoting that the reminder is being
offered modestly and not as one meant to recall a previous obligation.
Compare the imitative passage of Pseudo-Ign. Cast.5 ov yap SiSao-Kowd

ere ttXX'
inrofji.ifji.v'rjo'Kovo-a TOVTOVS irapeOefJir/v TOVS Xoyous. Cf. also 2 Pet.3- 1
ravrrjV Seurepav ypa^xo vfuv irt<TToXriv ev al<s Sieyeipa) vfji&v ev inrofjivrjcrei
rrjv etXt/cpiviJ Stavotav. Jud.5 etSoras \ though

V7ro/x,v'ô"at v//,as (3ovXofJ.at,
1
ye know) aVa^ a
Travra. This
practical proof out of several of the
is
soundness of Scrivener's contention in p. vi of Codex Augiensis what

'
we do resist is a scheme which shall exclude the cursive Mss from all
3
real influence in determining the text.
diro TOU 0eou. So F and fr$B ;
G and the rest viro TOV 6eov. See note
on 13-1.
16. -yeveaQai. So also D ;
all other Mss eu/at. Probably etvae is right,
for the Latin versions defg read sim. See note on 3-4.
els TOI eOciQ. Absent in B. Possibly an omission added in the margin,
which was disregarded in some copies, but restored in others where
it now stands instead of after TO evayyeXiov TOV Oi-ov.
1
Also 2 Pet. 1-12 V/JLO.S two/ttjiwijo'/mi'j icaiirtp elSoras.
156 COMMENTARY xv
yeVrjTcu. ByevrjOrj. The same divergence in 16-2. Phryniclius (Lobeck,

t
p. 108) [yevr)6r)vai]- 6 O.TTLKI&V yeveo-0at Aeyerw.' As therefore
ycvrjOfj represents the demotic speech, it should probably be preferred.
See note on 3-4.
YJyiaafxeVT]. Preceded in all other Mss by ewrpoo-SeKTos. Either reading

might be right.
17. oui>. It implies that the offering up of the nations has actually
proved acceptable.
uxrjau'. The article denotes a distinction, namely, that the
is one TO, Trpos TOV Oeov, but not TO, Trpos TOWS avQpwirows. I may
therefore glory in my success as regards my ministry, if not as regards
my secular affa:irs. Most Mss omit the article.
ec Xpiajw. Instrurnentally. By the help of Christ. The R.V. has not-
improved the translation by rendering in Christ Jesus instead of through

Jesus Christ.
TO, irpos TOC 6eov. In my affairs with God. See note on 4-2.
'
18. ou yap roXfJiô-w (B better ToA//,w) TI direi^ we ou KaTetpyderaTO 6
Xpicrros 81' efxou. These words can signify nothing else but what the
A.V. gives For I ^vill not dare to speak of any of those things which
:
Christ hath not wrought by me. The unfitness of this is evident, and
therefore by a tour de force the text has been represented as meaning :
For I will venture (note the modern polite phrase / will venture) to
letmyself be heard only as to such things, the actual fulfilment of which
has taken place by Christ through me. See Meyer. Even if the words
could yield this sense, what is the object of the remark ? L however
and most Mss give AaAeti/ TI. Read therefore ou yap ToA/x,<5 direlv TI ov
Karetpyao-aTo. For I dare not to say what Christ has not wrought through
me namely, the work through my ministry has been so vast I have
;
succeeded in propagating the gospel as far as Illyricum that if I made

bold to describe it, I might not be believed. Bloomfield 'Carpzqv recog-
nizes here a delicacy of idiom, q. d. I can scarcely venture to say what
Christ hath not done by me, i.e. how much he hath done.'
2
TI ou. Cf. Philo TL ovxi- avlirXaarav' ; Lucian.536 TI yap OVK
1
Likewise the Peshitto and many other authorities.
2
I cannot retrace this passage.
xv COMMENTARY 157
Philost. Apol.1-12 TL yap ov% eXiTTtov rfav do-eXywv; Achil.

Tat.5-22-4 TI yap ov Xeyoucra, TI oe ov iroiovaa ; Dio Cas. 62-3-2 TL ov T&V
atcr
\LO-TWV TreTrovOafJLcv ; Bur. Tr.792 TL
yap OVK eô/jtev;
fif. Added because
the interrogative TI was misunderstood for an
indefinite pronoun, and thus the syntax, was assimilated to that of
the parallel Acts 21-19 e^yetro Ka0' cv eKao-TOV wv CTTOIÔ-CV 6 $eo9 ei'
TOIS <[6ve(rw.
19. ey Sucdjyiei-o-rjfjieiui'.
An
unparalleled phrase so far as I know.
The correct reading is supplied, I think, by the old witness et mrtute m
eius signis et prodigiis except that the initial et is unnecessary. Thus
we obtain the import that by the power of Christ when his name was
invoked things pertaining to epyw specified as cny/Acio. and repara were
accomplished, and by the power of the holy Spirit things pertaining
to Aoyw in this case left unspecified were accomplished.
dyiou. Most Mss Oeov ;

both absent in B.
olo-re ireirXTjpwaOai KT\. So also DE ;
all other witnesses wore /*e a-n-b
'lepoucraArjfi Kat KVK\IO /xe^pi TOV 'IXXvpt/coB TTfirXtj'pwKevai,. The altera-

tion probably was made when <<A(m/x,o{5/Aa6 (so also BDP) became
(jjt.XoTLfjLovfji.evov,
which stands in all other Mss.
fj^XP 1 TOU 'iKXuptKou. An irresponsible exaggeration. Cf. Col. 1-23
TOV euayyeXtou TOU K^pv^êvros ev Tracr^ KTtVet TTJ VTTO TOV ovpavov, ov
eyw IlaiJXos StaKovos. lClemR.5 IlaOXos CTTI TO Tep/xa T^S
20. oirou OUK. So also D. Altered into ov% oirov because dXXa was
thought to be antithetical to OTTOTJ OVK wvo/jido-6-r) instead of to IVa

^
OLKOOOflS).
IVa (XT)
CTT' aXXoTpiw Suggested by 2Cor.lO-15 ov
OejjieXiw oLKo8op,w.
Kavx<*))u.evot
where St Paul implies that other
ev dXXoTpiots KOTTOIS,
Apostles visited the churches which he had already established and

then took credit to themselves for their establishment.
21. dXXd ots KrX. Namely, dXX' IVa 6'iôvTat(or t'Swo-tv) ols KTX. See
note on 3-4.
KctOtbs yeypaiTTai,. Parenthetically.

22. eyeKomp. So also DE in accordance with 7rpoe0e'/x/>7j> 7roXXats and
K<t)XvOrjv of 1-13, to which this passage harks back. All the other
witnesses e
158 COMMENTARY xv
So also BDE; the other Mss, apparently all, TO. TroXAa,

which, here possesses no force and for which read errj TroAAa. So
Linwood, Remarks on Conjectural Emendation as applied to the
New Testament, p. 13. (I have conjectured independently.) Denounced
by Scrivener, Introd. p. 434.
diro iroXXwi' Ir&v. Absent except in FG.
23 and 24. Spurious. They were meant as a substitute for vv. 25 to

32 and written by a fanatical member of the Church Catholic who
objected to any sympathetic reference or help to the Ebiouites or Poor
1
(see v.26) of Palestine, for they had come to be looked upon as heretics.
Probably therefore these verses were written towards the end of the
second or the beginning of the third century. The writer started his
substitute with the first word of the text which he wished to remove,
namley vvv or wvl, as was done in 1-24, and noted it in the margin
in two sections, the first of which, namely, wvl Se //Ken TOTTOV e'xcov
eV TOIS K\ifjLcurw TOUTOIS, 7ri7ro0iav Se e'^wj/ TOU eXOtw TT/DOS fynas, was
intended to precede a,7reAevcro//,at Si' v//,as eis Siraviav of v. 28, and the
second, namely, ws av ovv 7ropeuo//,at ets T^V îraviav eA.7ria) Sia7ro/3evo/x,ei/os
v/xas /cat d<' vfjiwv 7r/307re/x^)^vat CKCI lav vp.G>v TrpajTov aTro
was to follow that verse. This design however was
Xô-^w
not perceived and the link aTreAewo-o/xat St' fy/,Ss ets Ihraviav was missed,
so that the two sections came together in a confused syntax. This
confusion it was afterwards sought to remedy by reading eTrnroOiav Se
eô)]/ TOV eA.0etv Trpos v/xas a,7ro TroAAoiv eraiv, <Ls eav Tropeucro/xat (so L) ets
rrjv 2i7ravLav eAeixro/mt Trpos v/xas* sXTrt^co yap /crA, which is the reading
of L and most other witnesses.
23. (JLTjKeVi
TOTTOV e'xwc eV TOIS KXifxao-tf TOUTOIS. A ridiculous statement
to fasten upon St Paul.
emiro0i<xi'. A monstrous formation comparable to irapa^poviav of
2Pet.2-16. The objector meant to say e7ri0u/uav, but preferred to
create a new noun from liruroQw of 1-11, which he had in his mind.
An oversight in
e'x<o.
for eâv. FG
24. waac. Generally written ws civ ; but it should be written as one
word, for it is the same as orav with ore replaced by its equivalent
The same feeling prompted the addition rS> TrvevpaTi in Mt 5-4.

xv COMMENTARY 159
ws. In MGk <rav (from wcrav) = orav. A farther development is OT

of Acts 3-19 and probably Lk 2-35. Of. also tirav, eVetSaj/.
25. SiaKocfjaai. So also DE ;

the rest StaKoi/w.
26.'Axua (F gives KOI/AOWUV). The syllable KOI- of Kowiaviav

KOivdiviav
having probably been misread as part of 'Aâia, the latter seems to

have become 'AâiaKoi (cf. fg Acliaici), which is the reading of G, and
Ma/ceSovta to have followed suit and become MctKeSoVes. All the other
Mss Ma/ccSovia KOL 'Aâta.
27. 6<j>iXrai ydp. Most witnesses evSoKyarav yap, KOL oêtXerat.

28. ouv apa. I do not remember this combination from elsewhere.
Perhaps a = TrpwTov was taken for an abbreviation of apa ;
but such an
abbreviation, so far as I know, has not so far been recorded. Kenyon,
Palaeography of Greek Papyri, p. 154, records a for dm. Scrivener,
Introd. p. 47, records the sign T> for both ap and a.
81' ujjias. All other Mss 8V fyiaij/.
See note on 8-37.
Zirai/icu'. A legendary journey ; perhaps suggested by the tradition
of a similar journey of Apollonius of Tyana? See Antiqua Mater
(by E. Johnson ?), p. 262. A journey to Spain attributed likewise to

Onesimus.
29. yiV(tMTK(i> yap on irpos ujms er irXif|poc}>opta (also D). All other Mss
ol8a 8e on epô/xevos Trpo? vfj.a<s
ev TrX^pw/xaTt. See note on V. 13.
=
ev TrX^pet euXoyia, with complete blessing.
CK irXif)po<j>opia euXoyias
But L and most

witnesses, including the Syriac versions, read rov
ewyyeXi'ov rov Xpio-rov instead of the simple rov XptcrroS ; was then
the original reading kv irXypofyopia or TrX^pdj/xart rov evayyeXfov rov
Xpiarrov ?
30. Bia TOU Kupiou = OLO. rov Kvpiov. An adjuration. See note on 12-1 .
31. 8wpo<}>opia. So also BD. The other Mss SiaKona; from 2 Cor.
8-4. 9-1.
Iv 'lepouaaX^ji. Most authorities cis 'lepoucraX^/x,. For ei/ = eis and

conversely see Jannaris 1538.
irpoaSeKTos. A rare word, and as such it is hardly likely to have
substituted ewpoo-SeKTos, which is the reading of the other Mss.
32. Xpiorou Mrjaou. So also DE ;
the other Mss, apparently all, 6eov.
'
Tischendorf Observatum est Paulum
constanter Sia fleX^/xaros, ei/ TW
t, Kara TO 6lX.r)/j.a, rov Oeov dixisse nusquam Kara TO Oe\r}fj.a
;
160 COMMENTARY xv xvi
TOV Xpio-ToO vel similiter dictum est.' But what is true of St Paul
may not apply to his imitators.

Kal dvcuj/uxw p.e0' ufjuoy. DE KOI a.va\j/v<a /x,e#' U/MOP ',
all the other Mss
KOI o-vvavaTravo-<a}jiai v/uv, which probably represents elegant polishing.
B omits these words altogether. .
33. 6 8e 0eos KT\. This doxology evidently concludes the Epistle

but for the salutations of 16-21. The other salutations were partly
fabricated and partly perhaps tacked on as the Epistle passed from
one Christian community to another. Of the latter process we have
an indication in 16-12.
CHAPTER THE SIXTEENTH
1. froijJrjc. This story of Phoebe was concocted when tlie Epistle
came tobe represented as having emanated from Corinth. It is a clumsy

fabrication, for it is incredible that an influential and wealthy woman
should have served as a deaconess in a church, where her functions
would have been partly menial. People of standing in the East were
then, as now, far more circumspect in matters of dignity than it is
realized in the West. That is the reason why the question of -n-pwro-
KaOeopta was probably so frequent a cause of friction. The object of

the story was to show that wealthy women were joining Christianity.
Cf. Orig. Cels.3-9 vvv p\v ovv KO! TT\OVO-LOL KO.L rives TWV ev di(o/x,aor
Kat ywaia a/3pa Kal evyevy d.7ro8ep(oj/Tai TOVS O/TTO TOT)

Xoyov. See note On
v.12.
2. Iva, irpo<rSer]<r0 aur^c. An imperative. Cf. Ephes.5-33 e'/caoros
rrjv eavrov yvyaiKa dyaTrara), 8e yvvr) Iva (fjoftrJTaL TOV ai/8pa. Evan.
-YJ
Thorn. 15-3 t'ra clS-gs =

IvQi. Oxyr. Pap. 142 4 tj/a /xot iMaprvprjcrr) p.ap-
=
Tvp-r)(r<LT(a JJ.OL.
So also Mk 5-23 TO OvyaTpiov /xov eor^drtos ^X 61 '
^va
TO.Sxîpas avT-fj. See Jannaris 1914 b. In MGk Tpege and va

are equivalent. This idiom dates from classical times. Cf. Plat. Gorg.
45 4 b dAA.' tvo. py 6avp,dtr)'5 l
= dAXo. p,v) dav/Aaê.
dîws rwf dyiwi'. As i s due to the saints, of whom Phoebe was one.
Cf. 3Jn6 TrpoTre'/xi/ras d^tws TOV 6<-ov = a* 1
is due to God, to a servant

of God.
xvi COMMENTARY 161
l aXXwy TrapaordTig (DE TrpooraTts) ly&fro. So also DE

efAou KCU, ;
nearly other witnesses TrpooraTis TroXXwv eyevyOr) KOL Ip-ov avrov.

all
irapaoraTis. In accordance with Trapaor^Te. Meyer compares Stob.

F1.4 16-43 ev i/oo-ois Trapao-TdVis, though he prefers Trpoo-rcms. Cf. also
Philos.9-13 Soy/xaros ov (
= w) TrapeoTT/o-aTO KaAAio-Tos. Soph. Aj.1384
x^P "^. Blaydes abundantly illustrates this sense at Arist.
7rapecrr>7s
Eq.564. Cf. also Soph. -OK. 490 ravrd o-oi Spao-avri av TrapaoTafyi/. The
verb is still alive in MGk.
TrpoordTis. A similar error in XII Patr. Jos. 2, where now TrpotoTaTat
instead of Tra/HoraTat.
3. cUnrdaOeu. So F throughout G ;
in v. 8 ao-irao-ao-Oat, and the same
in v. 16 but corrected into a<nrda-6ai. No doubt an imperative. A very
curious form.
5. d-impx^. Probably = the choicest fruit. Cf. Clem. Horn. (Dressel,
p. 1 0) IleV/oos, 17 aTrapxr) TOV Kvptov, 6 TWV aTrooroAw TTJOOJTO?. Euthymius
'Aaias. Most Mss 'Aâtas, so corrected probably as being more in

accordance with an epistle addressed from Corinth.
7. TOIS irpo e/Jiou. So also DE the rest oi KOL wpo e/x,ou ye'yoi/ai/ or
;
ycyovaa-w.
8. dyaiTYiToi'. So FB; G and all other Mss add //,ou.
9. aYcnn)Toi> jjiou.
G adds iv Kvptw.
1 0. 'Apioro|36\ou. So also B. Probably a demotic form after euflu'/foAos.
The other Mss 'Apto-ro/SovAou.
11. aucyen). For the variant o-wyeviyv see note on 4-5.
ocras ec Kupiw. See note on 1-7.

12. TpucJHHca. A legendary wealthy woman figuring in Acts of
Paul and Thecla. See note on v. 1.
All Mss, with the exception of FGA, add da-Trda-aa-Oe Ilepa-iSa TJ]\>
dyaTr^T^v, ^rts TroAAa eKoirLacrev Iv Kvpiw. See note on 15-33.

14. narpopac. Wrongly accentuated HarpofBav. Cf. Koi/va?, 'AA.eas,
'Aprc/Aas, 'ETra^pas, 'Ep/îa?, M^rpas, 3>iASs, A^/Aas, ev8as. See Blaydes

at Arist. Eq.534. Add Aov/cas, Z^j/as. It is the same as Harpo/fios (cf.
M^rpo^tos) with the contemptuous suffix attached to names of slaves.

Blaydes ibid. Forma Kovras pro Kovvos contemptum exprimit.'
'
15. NtjpeW. For this form see note on 4-5.
L
162 COMMENTARY xvi
Kal 'OXujjimBa. P and three cursives omit the conjunction, thus the
names in this verse being mentioned in couples. read Kat 'OAu//,- DE
Latin versions Kat 'CAv/wi-iaSa. The correct reading is probably
16. dyiw. An affirmation that the Christian kiss at the

dydVat was
a chaste, and not a lustful, Idss as was imputed to the faithful by
their calumniators. See Renan, Marc-Aur. p. 383. Gifford The custom
'
is retained in the Greek Church.' It is only now customary among

friends of the same sex or relatives on first meeting after X/HO-TO?
avea-Tif],
and even as such it is dying out.
All Mss, save FGDE, add ao-Traôvrai vp.a<s at CK/cAô-tai Tracrai TOW
Xpiarrov. On the other hand, FGDE add at v. 21 the words /cat at

eKK\7/o-tat Tratrat TOU XptoroS, whereas all the other Mss omit them.
17. iropaKaXfi (TKOirciTe. Cf. Phil. 4-3 e/aarra)
Kat ere, <rwAa/A/?aVoiK
dtnfxxX&s cncoireiTe. Perhaps a glossa on do-<aAt'eo-$e. Cf. Pseudo-
Ignat. Trail. 7 aa-ffiaXiêcrde TOUS TOIOVTOVS Iva AayS^Te yffpoôv rats
fj^-rj
s. With the exception of FGDE, all the Mss give O-KOTTW.
irotoCfTas. So also DE ; nearly all other authorities only
18. Xpitrrw. Most Mss 'Irjcrov Xpurrai. See note on 6-3.

"
8i& Ttjs XP r
I
ro ^ Yi ct S. Cf. Pseuclo-Ignat. Her. 6
/x/J)
TTO.CTLV
dappa,
oV Tts VTroKopifyrai ere, TroAAot yap
VTryperat TOV crarava.
clcriv
eiairciTcjo-i. Preceded in all Mss, save FGDE and several minuscules,

by Kat evAoytas, the meaning of which seems to be euyAcorrias, /caAAt-
Aoytas, elegant speech.

19. T) Y&p uiraKOT) up.wi' icrX. Briefly expressed for otSa Se 6Vt OVK eâ-
TraTr)6r)cre<r@, "fj yap vTraKoy vfJLtav

KT\. See note on 1-18.
dicepaious 8e els TO K.O.K.OV. Cf. 1 Cor. 14-20 rfj KaKta vrjiridêre.

20. owTpuJ/ei. L a-wTpiif/r) = crvvrptij/'if], <rvvTpi\lsa.Tia. See note on 14-2.
The prompter of those who cause discord.
(TO.TO.VO.V.
All Mss, except FGDE, add ^ x^P ls T< xvpfov yp&v "Itja-ov [Xpto-ToO]
peff vfjL&v [a/A^v]. A marginal addition which in some Mss was inserted
at the end of v. 27.
21. KCU at eKKArpicu iraom TOU XpiaTou. See note on v. 16.
23. Kal o\ai at CKKXYJO-IOI. This is superfluous after /cat at eK/cAiyo-tat
Trao-at TOU Xpto-ToB of v. 21. Possibly the latter existed in an ancient
xvi COMMENTARY 163
copy as a marginal learned correction, which was meant to substitute

the demotic KCU oA<u ai cKKXyo-iat, but which was mistaken or an
omission to be restored in the text. As a marginal note it would also
account for the fact that, whereas in FGDB it figures in v. 21, in all
the other Mss it figures in v. 16.
24. x*pis <ty^". Not in tfABC and two cursives. Another mar-
YJ
ginal addition variously inserted; namely, at this place, in v. 20, and

in v. 27.
25 to 27. These verses, which are only absent from FG, run as
follows in D Tw 8e
:
8wctjU.eva> v/xas OT^/OI'&XI Kara TO euayyeAidv fiov /cat
TO K-fipvypa 'Irjcrov XpioToi), Kara cbroKaAuîv jj.v(TTr}piov xpdvois atwviois
creo"iyr//xevov, <avepa>0evTos
8c vw Sia ypa<f>G)v 7rpoj!)ijTiKOJV K<XT' eTriTayrji/
TOU attoviov êou ets ^TraKo^j/ TTIO-TCWS ets TravTa TO, eî/^
yj/a)/oio-0evTOS, )u,ova
êw croâi Sta 'Iqo-oa) Xpto-ToS, <5
17 Sdâ cts Toiis atoivas Toiv aiwvwv. 'A/x^v.
A marginal addition meant to follow v. 20. The drift is that, in con-
tradistinction to the eloquent and plausible Gnostic disputants ironi-
cally hinted at as cro<jjol it is God alone who is o-o<os and through

Christ can edify. Similarly, in the imitative passage of Jxidas which
winds up that Epistle there comes first a violent denunciation of dis-
putants (Sta/cpij/ofie'vous), and then follows an exhortation to praise God
as the only possible saviour.
25. Karct TO eua.yykiov jxou. By adherence to my gospel. The blessing
of edification can only be secured by adherence to the gospel I preach.
TO K^puyfJ-a. Supply fjiov.
TO KrjpuYp.d [|*ou] 'Itjo-ou Xpiorou. My preaching concern-ing Jesus
Christ. So Erasmus. Cf. 1 Cor. 1-6 TO /xapTuptoi/ (=TO /o/puy/Aa, as St
Chrysostom interprets) TOV Xpio-Tov.

KOT' d7roKdXut|/ii'. It goes with TO /o/pvyyua.
The import is that Christ
was being preached by St Paul in consequence of the revelation to
him of the ancient mystery. The proper expression to have employed
was e a,7roKaA,ityews, but it was modified so as to effect a parisosis
with KOT' cTTLTayrjv.
See note on 1-4.
26. Bid ypct(|>w irpocf^TiKuc. The variant Sia re ypa<wi/ Trpo^TiKaji/,
although very strongly attested, manifestly wrong, for nowhere else

is
does it occur as God's order that the gospel should be made known to
the Gentiles through the prophetic writings. The belief was (1) that
L2
164 COMMENTARY xvi
certain mysterious sentences occurring in the Prophets became clear
(<ave/>a>0e'vTos) at the advent (vw) of Jesus through their agreement

with the events of his life, thus confirming him as the Messiah ; and
(;2) that, in obedience to God's command, the benefit of this revelation

should not solely accrue to tbe Jews, but be equally extended to the
Gentiles. Therefore the conjunctive, which as KOL could quite easily
be missed owing to its close similarity to KOLT, must be joined with
KO.T'
e7riTayr/v,
and such is the reading of the Peshitto and the Aetlrio-
pian versions, namely, Sia ypcu^wv Trpoc^TjTtKoiv KCU KO.T' emTayrji'.
27. p.oi'w 0<3 <ro4>w. So DE; but the context favours /AOVO> o-o^w 0eo>,
which is the reading of all the other Mss.

w. Redundant. Similarly interpolated in the Sinaiticus at Phil. 4-20.
[TO THE ROMANS]
7 To you all, men God and sanctified
steadfast in the love of
1 by from me Paul, a slave of Jesus Christ, an
his call, greetings
apostle by God's summons, assigned to the preaching of his gos-

pel, which in a remote past he promised through his prophets
2
3 in holy writings concerning his son, an offspring from the seed

4 of David in his mortal frame but destined to rise from the dead
5 and be endowed with spirit and power as the son of God, whose
favour has commissioned me to go forth and glorify his name
by bringing every race under an acknowledgement of his faith,
6 the faith to which you have yourselves been called by him.
7 Grace be to you and peace from God our father and the Lord
Jesus Christ.
8 First, I render thanks to my God through Jesus Christ as
regards you your steadfastness in the faith, which is
all for
9 proclaimed throughout the whole world. I say truly and God

is my witness to whose spiritual service I have consecrated my-
self forthe propagation of his son's gospel that I never fail

10 to mention you in my devotions, and unceasingly pray in the
hope that with God's will I may perhaps now at last start on
IT a prosperous journey towards you. For I long to see you and
12 impart to you some spiritual gift towards your support; nay,
rather that when we meet we may reciprocally be comforted
13 by our common faith, I by yours and you by mine. For you
must know, brethren, that this is not a recent wish of mine ;
many a time have I purposed to come to you but I have been

hindered so far desiring to reap some harvest among you,
as I have also done in the other nations among whom I have
14 preached. I have a duty towards all, be they Greeks or bar-
is barians, wise or foolish so am I equally eager on my part to
;
16 preach the gospel to you. For I am not ashamed of the gospel,

166 [TO THE ROMANS] i
It brings strength from God to every believer, whether Jew or

Greek for therein it is revealed as to how God absolves from
; 17
'
. sin through faith in Jesus Christ, as it is written But the
righteous shall live by faith.'
But no less is it therein revealed that the wrath of God shall 18
descend from heaven upon all those godless and lawless men
who iniquitously persecute evangelical truth. For they have no 19
excuse. The unknown concerning God is clear to them; God
himself has given an indication in his mighty works,which have 20
stood before our eyes ever since the luorld was created and from
which mind can deduce the invisible as to his eternal power
the
and godship. I say then that these men are inexcusable, since, 21
though they knetu God, it is not him that they glorified as the
one God, nor is it to him that they rendered thanks, but futility
seizedupon their minds and darkness upon their insensate
hearts.Profound philosophers by their o^vn pretensions but 22
ignorant in fact, they debased the glory of an incorruptible God 23

toimages of corruptible man or birds or quadrupeds or rep-
tiles.Therefore God has delivered them uptouncleanness [and 34
bodily dishonour by the desires of their own hearts, in that they 25
falsified God's truth and reverenced and worshipped the creation

more than the creator, blessed be he for ever, amen] ; f and now 28
they do what they ought shun, replete as they are luiih all un-
to 29
righteousness, wickedness, greed; full of envy, turbulence, braw-

ling, deceit, unmannerliness ; backbiters, slanderers hateful to 30
God, malefactors, haughty, conceited, inventors of empty ques-
tions, disobedient to parents, foolish, irreconcilable, void ofaffec- 31
tion and pity ; who, though conversant with God's decrees, do 32
not perceive that such guilt carries the penalty of future death
t For which cause God has delivered them up to dishonourable passions. 26

For women have perverted their natural functions, and li/ceioise the
their 27
men, turning away from their women, have abandoned themselves to un-
seemly practices. It is thus that they receive a meet retribution for their
idolatry.
And as they made no genuine effort to know God, God has delivered 28
them itp to
a spurious mind,
in [TO THE KOMANS] 167
not only if a man so behaves himself, but also if he does but

abet others who so behave.
1 Therefore thou art equally indefensible, thou a carping man,
whoever thou be, and condemnest thyself by thy precious carp-
2
ing at thy brother who dissents from thee. We are agreed that
3 God's punishment shall visit in just measure those sinners is ;
then this in thy mind when thou condemnest those men but
carpest after their manner, that thou, if thou be a Jew, wilt
4 escape punishment? Or dost thou slight his abounding consider-
ateness and forbearance and patience, forgetting that his con-
5 sideratenessshows thee the way to repentance, but that consis-
tently with thy stubborn and impenitent heart thou treasurest
up wrath for the day of wrath, for that day when an impartial
6 God emerge to judge -1 He shall then requite each man ac-
will
7 cording to his deeds to those who seek after glory and honour
;
by not wearying at a good work God will grant eternal and

8
incorruptible life, but for those who employ strife, regardless
of truth and yielding to wickedness, there is in store wrath and
9 anger. Sorrow and anguish await every man born, none ex-
10
cepted, Jew first and also Greek, whose handiwork is evil but ;
glory and honour and peace await all men who do good, be they
11 Jews or Greeks. For there is no respect of persons at the Court
12 of God; all those who, though without law, have not sinned shall
be set free without law, and all those who under the Law have
13 sinned shall be condemned under the Law. For it is not the dis-
ciples of the Law who are righteous in the sight of God, but its
16 doers shall beheld just, f who, on the day when God through
Jesus Christ as my gospel teaches will judge men not accord-
15 ing to legal observances but their hidden deeds, will present the
performance of the Law written upon their hearts, and their
conscience shall then be their advocate the while their thoughts
14 t For when Gentiles, loho possess no law by the fact of birth, practise
the precepts of the Law, they, though destitute of law, enjoy its benefits
by their own righteous conduct,

168 [TO THE ROMANS] n in
reciprocally accuse or indeed defend them as to past conformity

or no to a sinless life.
But if thou a Jew and make thy mind easy be-
call thyself 17
cause of the inheritance of the Law and glory in God's protection,

aware of the supreme will and an expert as to what is best 18
through constant instruction out of the Law, and credit thyself 19

with being a guide of the blind, a light of those in darkness, a 20
chastiser of perverse children, a tutor of babes for blind and

children dost thou call the other nations possessing in the Law
the science of educating men in knowledge and truth, what now 21
if thou who teachest others do not teach thyself ? if thou who

' '
proclaimest Steal not steal ? if thou who sayest 'No adultery

'
22
commit it? if thou who abhorrest idols practise idolatrous au-

gury ?
1
if who gloriest in the Law of God dishonour God by

thou 2?,
itstransgressions ? For there are such men among the Jews, as 24

Isaiah says Because of you the name of God is cursed among
'
the nations.' I say that circumcision profits if we carry out the 25
Law; if we transgress it, our circumcision is no better than acro-

bysty. But if again a Gentile observe the behests of the Law, 26
his acrobysty shall be reckoned to him for circumcision. And 27

should not a man who thus fulfils the Law have a right to carp
at thee who with writings and circumcision art its transgressor?
For a true Jew is not a Jew visibly, not he who visibly shows 28
upon his flesh the mark of circumcision, but the Jew non-visibly 29
is the true Jew and circumcision of the heart is the true cir-
cumcision Jew in spirit and not according to prescripts, whose
praise has. its source not in men but in God.
What is then the advantage which the Jews enjoy ? or what i
profit is there in circumcision ? Great by all means is their ad- 2
vantage. First of all, they were entrusted with the prophecies

of God. What matters it if a handful of them, those of this genera- 3
tion, prove themselves unworthy of this trust ? must their be-

trayal nullify God's trustworthiness to the rest ? God forbid. 4
God is ever true; but every lying trustee, to quote David's ex-
pression, must look to it that he prove innocent in his pleading
in [TO THE ROMANS] 169
5 and win at his trial. Such men shall be punished. Else, it' our
unrighteousness, of us Jews, established God's clemency, what
must follow ? Would it not be asked Is not then God unjust
:
who wrath upon any other sinner ? I speak as a god-

visits his
6 less man might
argue. Away with such an impious thought !
For then how could it any more be maintained that God shall
7 judge the world? For if through men's lies God's clemency [and
goodness] abounded, why is any man at all accounted any more

1
8 a sinner ? Why not act after the principle which some slanderers
impute to me, asserting that I teach Let us do evil that good
may come ? Nay, palpable is the crime of such calumniators.
9 Where then dost thou find a privilege which we Jews enjoy ?
We enjoy none. I taxed just now both Jews and Greeks with
10 being the slaves of sin, as is confirmed by what is written There
'
11 is none righteous, no, not one there is none that understandeth

; ;
12 there is none that seeketh after God; they have all turned aside ;
they are together become unprofitable there is none that doeth

;
13 good, no, not so much as one their throat is an open sepulchre

; ;
with their tongues they have used deceit the poison of asps is
;
14 under their lips whose mouth is full of cursing and bitterness

; ;
5 1 6 their feet are swift to shed blood destruction and misery are
;
7 18 in their ways, and the way of peace have they not known; there
19 is no fear of God before their eyes.' Now, we know that what-

soever the Law says is addressed to those under the Law, that
every mouth might be stopped and all the world, the Jews riot
20 excepted, brought under God's judgement. Therefore legal ob-
servances ensure no justification at the Court of God the Law ;
only expounds sin, it does not condone it.

21 But now there has been revealed a neiu road to jtistification,
22 testified by the Laiu and the Prophets, a justification resting
upon faith in Jesus Christ and blessing all such as possess it.
23 Distinction is there none, for all have sinned and to none does
24 justification come as a right, but is granted as a gift of grace

25 by God's own choice. Through Jesus Christ does it ensue, him
whom God preordained to atone for our sins by self-immola-
170 [TO THE ROMANS] in iv
tion sins too long tolerated and demonstrate at this present 26
time God's clemency ; yea, that God is merciful and will justify
all those who profess faith in Jesus. Where then, Jew, dost 27
thou find ground for glorying in superiority ? is it in thy legal
formalities ? Not so; for they have been superseded by faith and
thy glorying is excluded. For we reckoned that it is by faith 28
that man is justified, and he needs no legal ivories ; or dost thou, 29
Jeiv, pretend that God is a god of the Jeius alone and not
equally so of the Gentiles ? I say of them too, since God is one, as z
thou procla-imest in thy prayer, and he will justify alike men

with circumcision if they add faith and men with faith in spite
of acrobysty. Thus it is in faith that we Christians believe; but s r
God forbid that ive should bethought thereby to abrogate theLawf

Nay, to the Law we give a neiv force, for we believe that it has
foretold the advent of Jesus.
But what then must we infer from what the scripture says i,
concerning Abraham, our lineal father ? If Abraham in relation *
to God is pronounced righteous by reason of works, thou hast

a ground for pride; but it is not thereby that he is so pro-
nounced. For what does the scripture say It says And Abra-
"?
'
3
ham believed God, and it was reckoned to him for righteousness.'
Does not this imply a favour ? For if a man work, his wage is 4
reckoned to him as a debt for work done; but if aught be entered 5
to a shirker's credit, it must be for his belief if he appeal to, and

believe in. his master's goodness. There with agree David' swords 6
where he beatifies the men to whom God vouchsafes justifica-

tion in spite of unconcern as to legal works. For he says that 7
men there be who are blessed and forgiven and whose sin shall 8
not be reckoned should they even transgress the Law. Now, 9

would David's words apply to the circumcised only or equally
KO to the uncircumcised ? Abraham's instance will show, for we
said that it was to him that belief was reckoned for righteous-
ness. How then was it reckoned after or before circumcision ?
"? 10
Not after but before, and he received that mark as a sealed proof n
that belief even of men uncircumcised does justify and hence ;
iv v [TO THE KOMANS] 171
he has become the father of all believers alike, who equally with
1 2 him shall receive their due for righteousness, not those believers
only who come from a circumcised stock but such also as march
in the footsteps of the faith our father Abraham had when yet
13 uncircumcised. So then the covenant promising the world's in-
heritance to Abraham or his seed was not conditional upon the
H Law but upon righteousness resting in faith. Indeed, were heirs
solely the disciples of the Law, it is done with faith and the
15 promise becomes of none effect, for where there existed no Law
neither would there be any hope of comfort, and the Law is then
16 but a tool of wrath. Therefore heirs from faith, that it might
be a gift by favour, a promise assured to all the seed of man,
not only to disciples of the Law but also to those having the
1 8 faith of Abraham,! who
against hope confidently believed
all
that he would be the father of many nations when he was told,
as it is So shall thy seed be, even as the stars of
written, that
'
19 the heaven sand of the sect.' Nor did his faith weaken
and the
in that he viewed his own body deadened, already about a hun-
20 dred years old, and deadened Sarah's womb, but unwaveringly
he trusted God's promise and thus he was reinvigorated in his
;
21 flesh when he rendered thanks to God, confident that what God

22
promises God is also able to effect. Therefore it was reckoned
23 to him for righteousness. And it is not written concerning him
24 alone that it was reckoned to him, but also concerning us, to
whom it shall be reckoned if we believe in the rising from the
25 dead of Jesus our Lord, who was delivered up for our trespasses
and rose for our justification.
1
Being then thus justified by faith, we enjoy peace as to God
2
through our Lord Jesus Christ, who has also steered us into this
haven of grace where we stand, and we may exult in the hope
3 to enter the glory of God. Yea, even our earthly troubles raise
1
7 t Who our common father, even as it is written A father of mam/
is
'
nations have I made tliee as a reward for tliy belief of God,' the God ivho
quickens the dead and summons into being out of naught.
172 [TO THE ROMANS]
but exultation,'^ for we know that tribulation creates endurance,
and endurance demonstrates unalloyed sincerity, and sincerity 4
holds out a hope of reward. Nor shall this hope disappoint us ;
if when we were yet sinners Christ died for us, J now, having 8 :
been justified by his blood, much more do we hope to be saved

from the coming wrath by his intercession. For if when we were 10
God's enemies we were reconciled to him by the death of his

son, now when he lives much more shall we be saved. Nay, we 1 1
even glory in our God to whom we have now been converted

through our Lord Jesus Christ.
I said much more, and it is thus. As sin came into the world 12
through one man and then death through sin, so has death spread
to all men because all have sinned. For doubtless from the time 13
of Adam to the time of Moses, before the advent of the Law,
did sin exist in the world, and though sin is not imputable if
there be no law, still even then death overtook the sinners in i/j
like manner with Adam, whose fall prefigured that of all trans-
gressors, law or no law. But the condemnation is not comparable 15
to the reprieve. For it was one sin that led to condemnation 16
and death, but now the reprieve is granted in spite of many

commandments being broken. So then, if transgression of one 17
commandment by one sufficed to initiate the reign of death, much
more shall justification and life rule through one, Jesus Christ,
by the gift of abounding grace. What if by the intrusion of 20
t For by the gift of holy spirit a steadfast love of God has been poured 5
into our hearts.
$ For wherefore when ive were yet weak did Christ in due time die ? He 6
died from exceeding love j for hardly for a mere kinsman will any one 7
face death, but for one's own friend does at times one dare to die.
But God proves his love for us S
For if by the trespass of one man the mass of the people died, much 15
more has the grace of God and the gift vouchsafed to us through the one
Jesus Christ abounded to that mass.
Therefore as one man's trespass condemned all men to death, even so is
by one man's merciful act shall all men be reprieved unto life. For just 19
as by one man's disobedience all the mass became sinners, even so by one
man's obedience shall all the mass be justified.
vvi [TO THE ROMANS] 173
the Law sin was made to multiply? This has only served to
increase grace manifold.
1 You might ask But what then must we say ? Must we say
:
2 Let us persist in sin that grace may abound ? God forbid. We

3 who died by sin, how could we any more live thereby ? Or are
you not aware that those of us who were baptized in the name
4 of Jesus were immersed into a like purifying death to his ? By
such a baptism we consigned with him our sinnablc nature to
a grave, so that like as he rose a Messiah from the dead by the
right hand of the father, so may we by the same help proceed
ia henceforth on our path endowed with a new life.f Therefore
let not sin prevail in your body and through that perishable
13 and worthless thing enforce your obedience, nor place your right
arm at sin's command as a weapon of wickedness, but like men
who left the camp of death to join that of life, stand by God
1
4 with your arm ready to strike for righteousness. For sin ivill
not overwhelm you, since you are not under the Law but under
grace. Wftat then ? Did
15
we err in withdrawing from the Law
1 6 and acceding to grace ? God forbid. [You know that to pledge
obediencemeans bondage to that which one obeys, either sin or
17 righteousness ; be thankful that, renouncing your bondage to
sin, you have pledged hearty obedience to the Christian form of
21 Hence, as for a time death prevailed through sin, so through justifi-

cation shall now eternal life prevail by the grace of Jesus Christ our Lord.
5 f For, as Christ and we became co-natured by a Wee martyred death, so
shall we continue by a Wee resurrection.
6 And this because, as we know, the old sinner within us 'teas crucified
with Jesus that our sinnable bodi/ might be done away loith and we no
7 longer be the slaves of sin. For ivlien he dies, every man is publicly for-
given; and being sainted, he is for ever averse from sin.
8 And it is our belief that if we rise with Christ we shall live eternally
9 with him; for whoever rises from the dead has done with death, luhich
10 masters him no longer. For in dying ive die by the power of sin which
is operative but once ; so that if we rise it is toeternal life, since we rise
by the ever potent will of God.
11 In Wee manner reckon also yourselves as dead to sin but alive to God
by the help of Christ Jesus.
174 [TO THE ROMANS] vi vn
doctrine imparted to you. Being thus freed from sin, hesitate 18
not to re-enslave yourselves to righteousness. If you lent the ser- 19
vice of your faculties to iniquity and the result ivas impurity

I blame you not; it was a human failing, consequent to frailty
of the flesh why not now lend a like service to righteousness for
sanctity as result $ True, time was when you vuere free from this 20
new servitude ; but this servitude is to righteousness, and then
when yoMverefreefrornit you were slaves to sin. What fruit had 21
you then as to be ashamed of being called slaves of such a slavery?

The goal of that condition was death. But now when you have 22
exchanged a slavery to sin for a slavery to God, your fruit is

sanctity and the goal eternal life. For, unlike the wage of sin 23
which is death, God's gift is eternal life by the help of Christ Jesus
our Lord.]
Or are you not aiuare, brethren but I am addressing men i
versed in law that a contract retains its force so long as the

second party lives ? A married woman, let us say, is bound to 2
her marriage contract by reason of her husband living ; should

he die, she is released from that bond. It is only ivhilst her hus- 3
band lives that she is held a bad woman should she take another
man ; but, the cj,ead, she is freed from her bond and
husband
may wed anew
r
without dishonour. So is it ivith you, brethren. 4
With the death of the body of Jesus your carnal self died and
freed you from the Law, so that noiv your purified self, set free,
may contract a new union one with him who has risen from
the dead as Christ and thus bear fruit worthy of God. When 5
we were existing in the flesh, our sinful passions, by the fa^dt

of the Law which bound us to the flesh, were being bred in us and
the fruit was such as merited death ; but being now liberated 6
from the Law of. death which held us, we may serve a new spirit
and no longer that outworn letter.
'
What then must we conclude ? That the Laô is a sin ? God 7
forbid. Still, true is it that but for the Law ôe should not have
known ivhat sin was, nor should we have known that a sin of lust
existed but that the Law said Thou shalt not lust. Therefore in
vii vni [TO THE ROMANS] 175
9 the period ûithout Law sin was lifeless and we alive, but when
with the advent of its commandments no longer could we wrong
unwittingly, sin was vivified and we died ; and so the very com-
10
mandments which lucre to restore life ivere, discovered to drive

11 us on to death. For sin, seizing upon the opening afforded by
the commandments, "beguiled us into their transgression and
12
thereby subjected us to the penalty of death.]- JSo then I do not
deny that the Law itself is holy and the commandments holy,
^4 just, and good,% for we all admit that the Law is spiritual. But
15 we are corporal,and slavelike sold and subjected to sin ; as slaves
then we cannot perform what our judgement dictates and we
16 desire, but what we repel are we constrained to do. If thus what
we do is not what both we and the La^v desire, we concur that
17 the Law is good ;
if nevertheless we transgress it, the reason must
be that it is notwe who work wrong but the sin which abides in
self. For admittedly in our self, I mean its corporal part,
1 8 our
no good abides ; possessed of will, it is endoioed with no faculty

19 to perform what is righteous. \For it is not the good which we
20 desire that we do but the evil which we repel ; and if we do ivhat
ûe do not desire, it cannot be we who work it but the sin ivliicli
21 abides in us.] For ivhat do ivefind ? That to such self of ours
22 as wills good evil stands opposed. Following our inner man ûe
23 rejoice in God's commandment, but there confronts us another
man, one dwelling in our flesh, ivlio wars against the man of
24 the spirit
and holds us captive under the power of sin.
wretched men that we are! Who shall deliver us from this deadly
2 5 flesh? Thanks be to. God through Jesus Christ our Lord.
3
For when we were impotent for good and Satan, 'man's foe,
8 t But upon the opening afforded by this commandment,

sin, seizing
worked up within us all manner of lust.
13 J How. then ? did what was good for us develop into a tool of death ?
God forbid. But sin, working for death not merely through an agent of
evil but even through what was good for mankind, namely the command-
ments,became intensified and complete that salvation might at last appear.

25 And so comes it that, swayed to and fro by the sjnrit or the flesh, the
selfsame we now obey God's behest, anon that of sin.
176 [TO THE ROMANS] vin
actuated the lusts of our flesh, God sent his own son in a carnal
image for our salvation and killed Satan 'where he was en-
trenched in our flesh. And so we can noiv ivalk no longer as 4
the flesh drives us, but as the spirit set free leads, and thus we
can fulfil the divine commandments. For, linlike those ^vhose 5
flesh is alive and allures them to its cause, those ivhose spirit is
free espouse the cause of the spirit. And to side with the flesh 6
means death, but to side with the spirit means life and peace.
For adherence cause of the flesh involves enmity ivith God,
to the 7
for the flesh will not submit to his behests, nor indeed could it
doso ; and therefore those 'whose carnal must displease
life is 8
God and die. But your own life as Christians

is not carnal; 9
it is spiritual, since the spirit of God dwells in you.
[If any one
be void of the spirit of Christ, he is not his ; but if Christ divell
'
10
in you, then, unlike the body ivhich is thus dead and unpro-
and productive of righteous-
diictive of sin, the spirit is quick
ness.] And him

if the spirit of who raised ^lp Jesus for your n
salvation dwell in you, he who raised him from the dead as Christ
ivillalso at the palingenesis revivify your dead bodies for the
sake of that righteous spirit which will have d'tvelt in you. There i
is thus no death sentence to fear for you 'who adhere to Christ

Jesus, for the Word of spirit and life delivered to the world by 2
him has freed you from the poiver of sin and death.
So then, brethren,our duty is not to live for the flesh, not accord- 12
ing to its pleasure. If we so live, we must die a second time ; 13

but if our spirit deaden our carnal lusts, ^ve shall live. For as 14
many as are led by the spirit of God are sons of God ; and so are
you, brethren, his sons and filled noio 'with a son's confident 15
spirit and not again ivith the abject spirit of slaves and may
boldly call to him and claim him as your father. Does not the 16
holy Word itself bear witness that we are God's children 'when
it tells us to address him in our prayers as Abba, Father ? But 17
then, if we are his children, we must likeivise be his heirs ; heirs

of God, co-heirs with Christ, whose sufferings we cheerfully share
that ive be his partners in glory. For in suffering we re- 18
r
may
vni [TO THE ROMANS] 177
'member that the ivoes of this world weigh little, compared with
19 the splendour which is to break forth on us. Indeed, the heathen
themselves join the sons of God in yearning for the day of reve-
20 lationfor they have submitted to idolatry not because they
willed it, but through Satanic machinations which beguiled
21 them into this submission in the confident hope that they also
shall be liberated from the corruptive thraldom of idolatry unto
that resplendent freedom ivhich is the lot of the children of God.
22 For weknoiv that the whole heathendom has been long plugged,
in agony and now sighs ^vith one accordant groan for delivery.
23 Nay, even we who have happily entered a spiritual life through
Christ's advent and call, even iue, I say, in our joint prayers still
send up a cry for rnercy, patiently expecting that ivith the re-
appearance of Christ and our resurrection ûe shall finally lie
24 ra,nsomed from death. For it was in a hope of resurrection in
the future that we ivere baptized and not of an instant and. visi-
ble exemption from death. A hope of what is visible is not hope,
25 for how could men hope for what they sa^v and possessed ? We
therefore have been hoping for what is distant and dim, and thus
it is that Christians must expect immortality not forthwith but
patiently hereafter.
26 In
these our profilers we are not left alone luhen perplexed
as how to %)ray, [but the spirit itself comes to our aid, and un-
to
27 utter ably intercedes for us with ivoeful appeals for mercy, and
he who searches every heart discerns in the thought of the spirit
that it intercedes for what God ûould approve of and in support
28 of worthy men]. And we have also this in our favour, that with
those who love him God ever co-operates for their good, I mean
29 those predestined to be Christians, whom God has from of old

owned as his own and preappoiiited to be co-imaged with his
30 son, they many brethren and he their eldest. Tea, it is the men
so preappointed that he has called to the Christian fold ; and
ivhorn he so called, the same he has justified ; and ivhom he so
31 justified, the same he has reserved for glory. Now if so, what shall
32 we say ? If God is for us, who is against us ? If God did not
M
178 [TO THE ROMANS] vin ix
spare his own son but gave him up to human suffering for the
good of us all, is it conceivable that he would., now withhold any
other gift ?Who shall now prosecute God's elect ? God has ab- 33
solved us ;who shall then condemn us ? Christ Jesus has sub- 34
mitted to death for the love of us; nay 'more, he has risen from
the dead and now sits at the right hand of God and pleads for
us; who then shall sever us from his love? Is it affliction, or 35

anguish, or persecution, or -pestilence andfamine, or nakedness,
orperil,or sword? True,in the words of the prophet, luearekilled 36
all daylong, ûeare accounted as sheep for slaughter; but out 0/37
every adversity we emerge conquerors by his help who loved us.

Certain am
I that neither death nor life, neither angels of light 38
nor angels of darkness, neither high nor low authority, neither
things present nor things future, neither height nor depth, nor 39
any other thing created shall avail to sever 'us from the love of
God, secured to us through Christ Jesus our Lord.
I will now tell you and it is the truth as I believe in Christ, i
and my conscience and the holy Ghost are my joint witnesses

that a great sorrow and an unceasing pain, afflict my heart. 2
I should have wished that I myself were cursed off from Christ 3
in favour of my kinsmen according to the flesh,
brethren, my
who are the Israelites, the adoption and the glory and
whose is 4
the covenant and the lawgiving and the liturgy and the promise,
whose are the patriarchs, and out of whom Christ himself was 5
incarnated, who is over all, God

blessed for ever, amen ; but 6
it is not possible, for they, the people of God, have fallen away
from grace. For all who descend from Israel are not all
nor because they are Abraham's seed are they all his
Israelites, 7
'
heirs but the chosen are his heirs, as it is written In Isaac
;
shall thy seed be called.' That is to say, it is not mere offspring 8

that the scripture reckons as the seed destined to be adopted by
God, but the children contemplated when the 2^romise was made,
and promise solely specifies Sarah's son. It is so that Rebecca
the 9
through whom, was to be procreated a whole nation to one man,
to Isaac our patriarch, # * * For, that God's design by choice n
ix .
[TO THE ROMANS] 179
might be made clear as not purposing a choice dependent lipon

12 works but upon him who calls,"f Joseph, before his sons had yet
known or done any thing good or bad, was told that Thy elder '
shall serve thy younger.' \Even as it is written Jacob I have

'
*3
loved, but Esau I have hated']

X4
What must we then conclude ? that there is unfairness with
J 5 God ? God forbid. For in scripture we find that to Moses God
says I will favour whom I will favour and have compassion
'
*7 on whom I luill have compassion' ; and, reversely, to Pharaoh

'
I purposely roused thee to anger and persecution of my people
that I 'might show thee my power by stern punishment, such as
18 should resound throughout the world.' Thus God has been open
with ^ts that he means his own pleasure at all times to remain
19 supreme and unrestricted. But thou mightest rejoin : How can
he any more find fault since it is his irresistible will that de-
20 termines ? Nay but, man, who art thou that thou shouldst
reason with God ? Is it for the creature to say to the creator Why
21 hast thou made me thus? Or dost thou contend that the potter
may not from the same lump make one pot for an honourable
22 and another for a vile purpose? God's design was to make known
his poûer and clemency, and if in order to demonstrate his
power he brought forth vessels meriting wrath and contrived fw
destruction it was an act of tolerance that he ever created them
23 at all on the other hand he has demonstrated his bountiful
goodness by fashioning vessels ivorthy of favour and prepared

24 for glory, the men whom he has also called, 1 mean us the be-
lievers, believers not only from among the Jeivs b^lt equally from
25 among the Gentiles. For it is the Gentiles who are meant where
he says in Hosea 1
1 will call them my people which was not my
26 people, and her I will call beloved who was not beloved ; and it
shall come to pass, in the land where the men will be called Te
16 f Therefore it is not a matter determined tcish or pre-

by any one's
cedence' but by God's favour.
M 2
180 [TO THE ROMANS] ix x
are not my people, there they shall be called sous of the living
God! And in respect of Israel Isaiah distinctly prophesied that, 27
though the number of injidels among them might be as the sand

of the sea, still a faithful remnant would be reserved for salva-
tion according to God's irrevocable promise. The Lord Sabaoth, 28 29
as Isaiah adds, shall spare a seed, nor is Israel destined to perish

as Sodom and Gomorrah. Now, what must we here conclude ? 3
That though the Gentiles had not pursued justification, they have
attained that justification ivhich springs from faith, ûhereas 31
the Israelites, although they with the help of the Law,
pursued it
never reached its path. Why so ? Because they fancied thatjusti- 33
fication does not come from faith, and they acted as though it
sprang from legal observances. They were blinded; they stum-
bled at that stone of stumbling and offence which occurs in the 33
ûords of the prophet.
Brethren, my heart's fond desire is to see them saved, and so i
I pray to God, for their good. And I ^vill vouch this of them, 2
that they have a zeal for God; but not intelligently. Ignorant 3
of God's commandments and striving to establish their own, they

have disobeyed those of God. Christ came to end their Law that 4
by faith every man might be justified. True, Leviticus lays it 5
down concerning the ordinances emanating from the Law that

only those men shall live who conform thereto. But 'what does 6
the message emanating from faith retort? It exhorts us not to 7
be troubled in our hearts and fancy that we need to go far and
wide to heaven or the abyss in search of a saviour, inasmuch 8
as Deuteronomy, the corrector of Leviticus, reveals that salvation
lies in our mouth and in our heart ; for it says : The ûord is
near thee, in thy mouth and in thy heart, and the word meant
is that offaith, the Word we preach, namely, that if by our mouth 9
we confess Jesus as the Messiah and in our heart we believe that
God has raised him from the dead, we shall be saved. [For if 10
f
we believe by the heart we become righteous, but salvation is

finally reached if outspokenly we confess by the mouth.'] [That u
xxi [TO THE ROMANS] 181
belief is indispensable appears from these words in scrip-

ture 'Every man who believes in me shall not be put to
shame.'"\\
1 But may it not be that God himself has perhaps cast away his
heirs'? God forbid. Ami not my self an Israelite, from the very
2 seed of Abraham, of the tribe of Benjamin 1 No, God has not
cast away he owned

his people of old. whom
For you know
what the scripture says in Elijah where Elijah denounces Israel
'
?, to God. Lord lie quotes they have killed thy prophets, they
' '
have digged down thy altars and I am left alone and they seek ;
'
my life.' What answer does he there receive ? Nay God re-

'
joins I have left for myself seven thousand men who have
C
5 not bowed the knee to Baal.' It is so then also at the pre-

sent time a remnant selected by grace is left to whom God's
;
12 t Herein there is no distinction made between a Jew and' a Greek, for

God is the same God for all bestowing his abounding grace upon all such
}
13 as invoice him. For it is said Whosoever invokes the name of the Lord
'
shall be saved.'
14 How then could they have invoked him if they did not believe ? And
how could they have believed if they were not instructed ? And how could
they have been instructed ôithout a preacher ? There must have been
15 preachers. And how could they have preached unless they ivere aîostles ?
They were therefore apostles; and it is concerning them that it is written
Jfoiv beautiful are the feet of them that bring a gospel of peace
'
[and
happiness'^.
1 6 But Isaiah in these prophetic words 'Lord, who has believed our in-
'
17 sir action ? would be unbelievers in the gospel. [There-

foretold that there
fore faith comes from instruction, and instruction is imparted by word
18 of mouthJ] But I ask myself: May perhaps the reason be that they were
not instructed ? Indeed they ivere, for the Psalmist says that the voice
came out in all the earth and the ôords in the farthest ends where men live.
19 Or that
Israel did not perceive ? Nay, Moses prophetically described them
21 as a spiteful and insensate nation ivhich God loould disoicn. And then
Isaiah plainly intimated that all day long did God spread, out his hands
20 to them, but that they were a disobedient and gainsaying people; where--
as concerning the Gentiles he said that God was found of them who sought
him not, and became manifest to them ivho asked not of him.
182 [TO THE ROMANS] xi
word holds good,f though grace is withheld from the rest who 7
it is written God gave them a spirit of stupor, 8
'
are blinded, as
eyes that they should not see and ears that they should not hear,
unto this very day/ As their retribution David foretells that 9
their table shall be made a snare and a trap and a stumbling-
block and a recompense unto them that their eyes shall be 10
;
darkened that they may not see, and their back shall be bowed
down always. But was it p&rhwps then due to God that they n
fell ? God forbid. But by their fall has salvation come to the
Gentiles in the hope that some day they themselves may be stirred
by emulation. And if their fall has meant uplifting for the 12
world and their deficiency enrichment for the Gentiles, hoiv

much more will their perfection mean?
But I must enter a word of warning to you, Gentiles. 13 My
chief apostolic work I grant is among the Gentiles but so long 14 ;
as I do not neglect that duty, my ministry will gain in honour

if perchance I inspire men of my race with emulation and save
them. The rejection of the Jews meant a reconciliation of the *5
world to God but what will the reception of but a few of them
;
be if not a source of glory to my ministry as though I performed

a resurrection from the dead ? And if a few accept the gospel, it
will be a proof that all will follow. If the corn be good, so must I(5
be the dough if the root be good, so must be the branches. And

; *7
if some of the branches were pruned off, and thou, a mere wild
olive, hast been grafted in among the standing branches and
partakest with them of the oil-richness of the tree, do not dis- 18
dain the branches, but remember that it is not thou that up-
holdest the root but the root that upholds thee. Thou mayest 19
retort inthy pride Is it not true that those branches were cut
:
out that I might be grafted in ? It is so ;

but remember that a 20
t But it is no
if by grace, then longer a, reward for works, for thus 6
a gift ivould a gift; and if as a reiuard for works, it is no
no longer be
longer by grace, for thus work would no longer be work.

What then ? That which the Jews as a nation were pursuing they did 7
not attain; bttt a remnant has attained it.
XT [TO THE ROMANS] 183
caused their breakage, the sin of unbelief, as thou standest

sin
21
by virtue, that of righteousness which comes from faith. Then
a
sin not by pride but beware, for if God did riot spare those Icin-
22 dred branches, maybe neither will he spare thee if thou sin. Heed
then the goodness and severity of God; severity to those ûho
sinned, but goodness to thee if thou only continue steadfast in
23 thy goodness ; else, thou shalt likewise be ivrenched off. But so
they again, should they not persist in their unbelief, shall be
24 regrafted in it is in the power of God to effect this because
if thou wert wrenched off from
thy parent wild tree and grafted
into a good tree alien to thee, how much more shall the natural
branches be regrafted into their own stock 1
25 For lest your hearts lapse into arrogance, I must not con-
ceal from you, brethren, this mystery, that if partially blindness
seized upon Israel, the purpose was to allow of the admission
26 into favour of the Gentile body. When this is completed, all
Israel shall be saved, for it is written that there shall come out
of Zion a delivererwho shall turn away every ungodliness from
27 Jacob, but that this covenant shall be fulfilled when God will
28 have first taken away the sins of the Gentiles. For your sake,
that you might receive the gospel, the Jews became hateful in
the sight of God as a result of his son's passion but for the sake
;
of the patriarchs, whose seed they are, he still loves them as his
29 chosen people. This choice he promised the patriarchs, and God's
30 decision is irrevocable as to his gifts and calling. You in times
past were disobedient to God, but now have obtained mercy
3 r
through their disobedience even so these in their turn disobeyed
;
Christ, the source to you of mercy, that they also may obtain
32 mercy. For God shut up all within disobedience that he might
33 show his clemency to all. O how deep the treasures of God and
adequate for all How vast his wisdom and knowledge How
! !
34 inscrutable his judgements and untraceable his ways For who

!
has known the mind of the Lord ? or whose counsel does he ever
35 need ? or who can claim a return because he first gave to him 1
36 Since from him and through him and unto him are all things to ;
him the glory for ever and ever, amen.

184 [TO THE ROMANS] xn
I implore you then, brethren, for God's mercy, present your- '
selves likeunblemished victims of a living sacrifice grateful to

God, offering a spiritual worship, and do not adapt yourselves 2
to the pretentious hypocrites of this world, but transform and

renew your mind, determined to search out God's message as to
a conduct good, acceptable, faultless.
And trusting to my apostolic privilege, I will address to every 3
oneamong you this admonition Think not too highly of your-

:
selves,but so think as to think modestly, each one according to

the measure of trust allotted to him by God. For even as there 4
are many members in one body, all with diverse functions, so we 5
though many are one body in the service of Christ, and each man
though separate is a member of every other. So, possessing gifts 6
differing according to the grace granted to us whether preach-

ing within the limit of inspiration, or deaconship, or the faculty 7
of teaching, or the means of comforting whoever imparts let $
him impart to all without distinctions, whoever rules let him

rule in earnest,whoever dispenses alms let him do so with a
bright countenance. Let your love be undisguised abhorring ; 9
what is evil, clinging to what is good striving for pre-eminence,
; i
but .pre-eminence in mutual brotherly love forestalling one

.
;
another in respect in study, not indolent fervent in spirit

; ; ; 1 1
not obsequious to this world; joyful in the hope of salvation, I2

and so patient in distressuntiring in prayer contributing
; ;
I3
when the needs of the saints are pressed eager to show hos-
;
pitality bless and curse not; rejoice with those who rejoice, weep
;
I It
with those who weep ; cherishing the same feeling towards one l6
another not avid of superiority, but humbling yourselves with
;
the humble not arrogant in your intercourse rendering to no

; ;
man evil for evil'; taking care that youi' demeanour be inoffen-
sive not only in the sight of God but also in the sight of men. as ; lS
much as in you lies, being yourselves at peace with all men; not IQ
revengeful, my beloved, but yield in front of anger. For it is
written 'Vengeance belongeth unto ine, I will recompense, saith
the Lord,' and If thy
'
enemy hunger, feed him if he

; thirst, give 3O
xii xm xiv [TO THE ROMANS] 185
him to drinkfor so doing thou shalt heap coals of fire upon his
;
yourselves be mastered by evil but master

21
'
Let not evil
head;'
1 with good.' Be submissive to all superior authorities, for there
is no authority but comes from God, and so have our present
2 rulers been set up. Hence all who resist authority resist God's
dispositions, and
wrong done shall recoil upon themselves.
the
?;Our rulers are not a terror to a good but to an evil action.
Wouldst thou have no fear of the authorities ? Do good and thou
4 shalt encounter nothing but praise from them, for a ruler is but
a minister of God, helpful in the performance of all good actions;
but if thou do wrong, beware, for he does not carry his sword
in vain but is a minister of God ready to punish the evil-doer.
5 Therefore be submissive, and this not 'merely for fear of wrath
6 but
for the sake of an irreproachable, conscience. For this reason
pay also your tribute, for the functionaries are ministers of God
7 appointed to toil at this very business. To all discharge your
debts, tribute to luhom tribute is due, alms to whom alms, fear
TI to
ûhomfear, respect to ^vhom respect is duerf the rather because
of the times, for the hour has come for us to rise out of sleep, as
salvation has noiu approached nearer than when lue were first
1 2
baptized. The night, I say, is far ênt and dawn at hand. Let
us therefore lay aside the implements of darkness and gird on
i?, the armour of light. Let us walk with dignity as by day ; no
works of night, no revelling and drunkenness, no chambering
14 and wantonness, no brawling and beating ; but take in your
bosom our Lord Jesus Christ and disregard your flesh when it is
intent upon lusts.
1 And if a man be a believer but timid in the matter of obser-
vances, befriend him rather than start arguing and wrangling
2 over his doubts. Thou, a strong believer, eatest everything ;
S t Nay, you oive nothing to any man save mutual love, for whoever
9 loves Ids neighbour fulfils the whole Law. For it is written that the com-
mandments against adultery, killing, stealing', coveting, and any other
commandment, are all summed up in this saying Thou shalt love thy
'
10 neighbour as thyself.' Love broods no ill to a fellow man; it is therefore

tfie fulfilment
of the Law.
186 [TO THE ROMANS] xiv
good, but let the timid also eat as they please, even only grass
if they bo so minded. The eater must not depreciate the ab- 3
stainer nor again must the abstainer censure the eater, for God
;
has taken him to himself. Who art thou that tliou shouldst pre- 4
sume to censure a strange servant ? His standing or falling con-
cern his own master. Similarly, does a man regard every other 5
day of the year, or does another man disregard them all ? Let
them be; let each one be enlightened by his own mind. The 6
observer of days lives to observe them by the pleasure of the

Lord, his master and so the eater eats, and that is why he ren-
;
ders thanks to God. Our life and our death are not in our hands ; 7
whether we live to observe days and eat or whether we die, we 8
live and die because so wills the Lord. Therefore whether living
or dead we are the servants of the Lord. For to this end Christ 9
descended among the dead and has risen, that he might be the
master of dead and. living alike. Why dost thou censure thy 10
brother for not eating ? and thou also, why dost thou depreciate
thy brother for eating? Let God judge, before whose judgement-
seat we shall all stand, for it is written
'
As I live, saith the Lord, 1 1
to meevery knee shall bow, and every tongue shall confess to

3
God. Therefore each one of us shall be answerable for himself 12
to God.
So let us cease this mutual censuring, but rather censure this, 13
lest we place a stumbling-block in our brother's way. For if thou 15
cause thy brother grief for a mere meat, no longer dost thou walk
according to love. For thy meat let him not perish for whose
salvation Christ himself died. Fully persuaded am I, as I believe 14
in the Lord Jesus, that nothing is unclean of itself if a man ;
argue that anything defiles, let him be defiled thereby. Guard 16
against bringing your good name as Christians into disrepute

because of eating and drinking; it is not thereby that the king- 17
dotn of God is entered, but by righteousness and peace and joy
in the possession of a holy spirit. It is by thus serving Christ is
that we please God and are commendable of men. Let us then 19

vursue what condiwes to peace and preserve a spirit of mutual
xiv xv [TO THE ROMANS] 187
20
edification. For a mere meat demolish not the work of God.
True all meats are clean ; but it is bad for a
t
man to eat any-
21
thing which offends his brother. Better to abstain from 'meat
and wine and anything 'which grieves him or wounds him or
22 about which he still hesitates. Thou hast faith and scornest such
trifles ; good, have thou thy faith to thyself before God. Fortunate
is the man ^vho fears no condemnation by what he chooses to do ;
23 but punctilious men would feel self-reproached and condemned
if they they reason that they would thus violate their faith
ate, for
1 and that so to act is a sin. Our duty, if we are strong, is to bear
with our timid brethren in their weaknesses and not merely
2
please ourselves; let rather each one of us please his brethren in
3 all things harmless for the edification of all. Christ himself did
not choose his own pleasure, but suffered the scoffings of the scof-
4/ers to fall upon him, as the scriptures say. And whatever they
record was written for our instruction, that by the enlighten-
r
ment derived and patience we may gain the fulfilment of our

5 hopes. And now 'the God of patience and enlightenment grant
6 you concord as enjoined by Jesus Christ, that with one heart
and one voice ive may glorify God and our Lord Jesus Christ.
7 Therefore take in your bosom one another, even as Christ him-
8 self took us for the glorification of God. For I say Christ took
all in his bosom, Jews and Gentiles alike ; he became minister
of the circumcised for the sake of God's trustivorthiness in as-
9 suring the %>romises made to the patriarchs, and also minister
of the Gentiles; may they tJius obtain mercy and glorify God.
Nor shall this blessing be denied to the Gentiles, for it is written
that God shall be praised among the Gentiles and his name sung;
1 1 and again that the Gentiles shall rejoice ûith his people ; and
yet again that all the Gentiles shall praise the Lord and all the
12 peo'ples sing hymns of him. In the same strain Isaiah says that
from the root of Jesse shall one arise as the ruler and liope, of
13 ike Gentiles. And no to may the God of hope Jill your hearts with
r
all joy and happiness from a feeling of confidence in the efficacy

of a chaste spirit.
188 [TO THE ROMANS] xv
Now, my brethren, I have written to you rather outspokenly, 15
though am persuaded myself, and need not to be told, that you

I 14
may be left to your own discretion, filled as you are with love
and crammed with all wisdom, able to set even others right. But 15
I address to you this
fragmentary admonition it is but a re-
minder because by God's gracious gift I am a minister of Jesus ifi
Christ appointed to perform the service of his gospel among the

Gentiles in such a manner that, purified in their minds, they may
be presented as an acceptable offering to God. In this spiritual 17
labour, I may say with pride, I have been successful so far by

the help of Christ Jesus indeed, I hardly dare to tell how much
: is
Christ has accomplished towards the conversion of the Gentiles

through my hands by word and deed, by his power in signs and 19
wonders and the power of the holy Ghost, to the extent that his
gospel has been preached from Jerusalem round to as far as
Illyricum, it being my own ambition there to work, not where 22
baptism in the name of Christ was known I would not build

;
upon another man's foundation as had been done to me but 21
from. me, in the words of scripture, those shall see to whom no

tidings of him came and those who have not heard shall under-
stand.
This during many years has interfered with my coming to 22
you but now I shall go to Jerusalem, where I have in hand a

; 25
business for the relief of the saints there. For in Macedonia and 26
Achaia the Gentiles have been pleased to grant some contribu-

tion for the benefit of the poor among those saints, recognizing 27
their debt for if in things spiritual they have obtained a share
;
from the saints, they owe them a reciprocal service in their

material needs. When then I have first finished this task and 28
deposited safely in their hands the fruit of my efforts, I shall

start for Spain, visiting you on my way, and for this -visit 1 29
know I shall carry with me Christ's bounteous blessing, f And 30
t But as I see no further scope open to me in these parts and f lone/ 23

tomeet you, I shall start for Spain by way of your city; on my journey 2 8 24
then to Spain I hope to see you and be sped on by you when in some
measure I shall have enjoyed your society.
xv xvi [TO THE ROMANS] 189
I implore you, brethren, in the name of our Lord Jesus Christ

and for the love of the holy Ghost, join me in this uphill my
51 task by praying to God for me, that I may be shielded from the
unbelievers in Judaea and my gift may prove acceptable to the
52 saints. Then full of joy shall I come to you and solace myself in
your society if so be the will of Christ Jesus.

53 Now God's peace be with you all.
1 / commend to you Phoebe our sister, ûho is also a deaconess
2
of the church at Cenchreae. Pray welcome her as deserves a saint,
and stand by her in any business in which she may need your
help, for she herself has stood by me and by many others.
?, Salute Prisca and Aquila, rny fellow ûorkers in the cause of
Jesus Christ; for my life they have laid their necks under the
sword, and not I alone am grateful to them but all the Gentile
5 churches. Salute also the church in their house. Salute Epaenetus
my beloved, who is the choicest firstfruit of Asia offered to Christ.
i
7 who went to much trouble for your sake. Salute
Salute Mariam,
Andronicusand Junias,my kinsmen and fellow prisoners, men
eminent among the Apostles, who indeed adhered to Christ be-
8
fore me. Salute Ampliatus, the beloved among the servants of
9 the Lord. Salute Urbanus our fel^v worker in the cause of
10 Christ, andStachysmy beloved. Salute Apelles, a man of credit
among Christians. Salute our brethren in the household ofAris-
n tobolus. Salute Herodion my kinsman. Salute our brethren in
the household of Narcissus,men steadfast in the service of the
12 Lord. Salute Tryphaena and Tryphosa, ûho toil for the cause
13 of the Lord. Salute Rufus, a man singled out for the love of the
14 Lord, and his mother, a mother both to him and me. Sahite
Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the breth-
15 ren ivho are with them. Salute Philologus and Julia, Nereus
and his sister Olympias, and all the saints who are ivith them.
16 Salute one another with a holy kins.
17 Finally, I implore you, brethren, beware of those superior
sjririts who cause disunion and scandals by starting doctrines
and practices contrary to those imparted to you, and turn away
190 [TO THE ROMANS] xvi
from them. Such men do not serve our Lord Christ but their 18
ownbelly. Their luords may sound honest and fine, but are only
meant to deceive the hearts of the innocent. And I know you 19
will shun them, for I knoiv your firmness, which is indeed re-
puted everywhere. 1 rejoice therefore on your account; and my

desire is that, unlike those men, you continue to be wise in wlmt
is good but simple in what is wicked. The God of peace will soon 20
crush Satan their prompter under your heel.

Greetings from Timothy my fellow worker, and from Lucius 21
and Jason and Sosipater my kinsmen. Greetings also from me 22
Tertius, the writer of this epistle with the Lord's help. Gams 23
my host, and all the churches, salute you, as does Erastus the
treasurer of the city, and Quartus our brother.
The grace of our Lord Jesus be with you. 20
*2 / i
ji r M^
BBC
9 avi*
W-.
AUC
i 7
ALI 7
if*
/ 1 "7 ''
r) r
,"
M^ .-o /
^ /o
-
'-,'
". 6 ^ ( U i ")
/^J.c^ v !
'.^^-"..^

Alex Pallis - Epistle To Romans

Încărcat de

Informații document

Descriere originală:

Titlu original

Drepturi de autor

Formate disponibile

Partajați acest document

Partajați sau inserați document

Opțiuni de partajare

Vi se pare util acest document?

Este necorespunzător acest conținut?

Drepturi de autor:

Formate disponibile

Alex Pallis - Epistle To Romans

Încărcat de

Drepturi de autor:

Formate disponibile

CTbc Minivers il^> of Chicago"

THE LIVERPOOL BOOKSELLERS' CO., LTD

captivity. Besides, after such a long intercourse with heathen

any evidence worth speaking of as to such a church from other

the Galatians as one from Rome, being followed in this by the

it, for the best Ms, namely G, supported by D, by Origen

seems to me to be Alexandria. Its spirit is to urge mutual toler-

worship of animals in the first chapter, whether written by the

was much more likely

the third chapter (v. 1 ff.) a

His letter was what is known as a catholic letter, not ad-

fabrications, whether innocent or malevolent, were a common

the wish to deposit the collections at Jerusalem and then visit

at v. 4 a rhetorician's studied parisosis is it conceivable that ;

the apostle affected such trivialities ? My own belief is that he

the Romans throughout lacks that spontaneity, unconvention-

St Paul was not a schoolman, and so he himself tells us in 2 Cor.

inimitable (see Renan, p. 231), perhaps more truly so than any

simplicity probably commended Alexandrian faithful

more or less to other popular writings of antiquity, it was tam-

by all manner of accretions, so that finally it became one of the

3 avTov kv ypa0cu? dyiais vrept roO vlov avTov, TOV yevo/j.evov IK

9 MdpTvs yap poi e0TtJ> d ebs, d) Xarpeveo kv TU> TrvevfjiaTt fJiov

eiy iriaTiv, KaOo&s yeypanTai:

/y Kal OeioTrjs, ety TO fivai avTOVS dvaTroXoyrJTovs 8 ton yvovTes 21

TOV Qebv ov^ coy @ov

S6av TOV afyOdprov 0ov kv 6fj.oimfj.aTi CLKOVOS <f)6apTov avQp&irov

ari/i/ay. ^4t re yap OijXfiai avT&v /j.TvjXXagav TTJV (f)VO~LKr)v

C(f)VpTaSKaKQ:>V,yOVVO~lV d7rlOlS ) do~VVTOVS,do~VV0TOV$,do-T6p- 3F

youy, dveXeijfjiovas, omi'ey TO 8iKatwfj.a TOV eov [evrtyi/oi^Tey] OVK 32

6yv(oo-av STL oi TO, TotavTa irpdo-o'ovTVS dgiot davaTov io~lv, ov

TOV KaTaKpivets, Ta yap avTa TrpaVo-ety 6 Kpivcov.

TO, TotavTa irpdo~o-ovTas' Xoyifa 8e TOVTO, 3) dvdpcoire, 6 Kpivtov 3

TOV @eo>; rj TOV nXovTov T^y xprjo-TOTrjTos avrov Kal Tr)y 4

7 eWo-Too Kara ra epya avTOV, TOIS fJ.kv Ka&'vrroftovrjis epyov dyaOov

9 opyrj Kal Ovpoy OXtyis

TTOV TOV KaTepyaojj.vov TO Kaxov, 'lovSaiat T trpS>Tov Kal E\-

14 8iKat<oOr)a'ovTai irapa @e. "Orav 8e ra eOvrj, ra /j.r) vopov e^ovra

17 El 8k aii 'lovSatos eTrovofj-dfa Kal kiravairavri N6fj.(o, Kal Kav-

23 /SSeXvo-o-o/zez/oy TO, ftSwXa lepoavXecs ; os kv NO//CO Kav^acraL, 8ia

24 Try? TrapajSacreooy TOI) NO/AOV TOV zov dTi/j.dis ',

fj dKpo(3vo~TLa SiKaiobfjia TOV JVo/xou (frvXaacrr) , ov^l f) dKpo(3vo~Tta

UoXv Kara ndvra rpoirov, TlpStrov fjikv on ktncrrtv&r]crav [auro/yl 3

ra Xoyia rov 0eov. Ti yap ei r)7rLo~rr)crdi' rtvts /*r) fj dmo~ria

; M^ dSiKos 6 @eoy 6 ^rrL^epcoi/ rr\v opyrfv ; Kara dv-

yap 17 aX^^eia row @eoO ei^ rw e/xw v/reua'/zari eTrepfVa-et/cre^ e/y 7

Ka6a>$ /3Xao~(f)r)fj.oviJ.@a [VcaJ /ca^coy fyauiv rij/ey 77/iay

Ti avv 7rpoKare^pfjLv Trcpio~o~6v J^Trtacra/tte^a ya/> 'Iov8atov$ re

Oi)/c- eVn^ StKaios ovSe

6(f>6aXjj.a>v avrS>v. OtSafj-w Se on oo~a

ovpevr] vno rov Nopov Kal ra>v Upofyyrobv, SiKaio<rvvr) 8e @eov 22

w'lovSafov 6 @eoy p6vov,:otyl KOI eOvoov;

yevoiro, aXAa Nofjiov (yrdvo^v.

3 01) 7r/)oy @eoj/. Ti yap 17 y^oa^r) Aeyei ; 'ETrio-Tevcrev'Appaaft. TO>

5 fjiiabs ov Aoyerat /cara X^/ ^ ^ /cara oei?//ta' ro>

Xv(p6r)o-av ai a/J-apTiat, ftaKapios dvrjp (p ov fir] Xoyto~r]Tai Kvpios

10 Tr/trny e/y SiKaioo-vvTjv. JTFcoy oy^ k\oyi<r6r)", kv irepiTOfj.fi r}

11 dKpoj3vo-Tia; OVK kv 7repiTOfj.fi

<r(ppayi8a 8ta Trjs 8LKatoo~vvr)S r^y TTiVrecoy

i)(V(nv Trjs kv aKpo(3vo~Tia TTicrrecoy roC vrar/ooy

crTotxi' a iI/ Toty

13 T///COI/ 'A(3padfji. Ov yap Sia N6fj.ov $ r T) tTrayyeXta raj 'Aflpaafj,