Commentaries on the Epistle of Paul the apostle to the Romans

321쪽

CΗΑΡ. VIII. 23. EPISTLE O HE ROMANS. 30723. ndiso oni thoe, ut our 23. Non solum autem, sed ipsi Selves also, Whieli have thecirst-fruit quoque qui primordia Spiritus ha-

of the Spirit, even e urselves emus; nos inquam ipsi in nobis groan illiin urseives, attin for pSis gemimus, adoptionem Xpec- the adoption to it the redemption anteS, redemptionem corporis Os- Ofiuriody. tri. 24. Or e re saved by ope: 24. Spe enim salvi facti sumus; but hopo that is seen is no hope Spes vero quae conspicitur, non St&r What a man seeth, Wh doth he spes; quod enim conspicit quis, ye h perior Θ quomodo etiam speret 25. ut is, hope so that, 25. Si ergo non quod non conspi-

in heaven, and that the A postles an ap0Stoli memWere those Who e οyed theirst-fruits of the Spirit. VThis ast opinion relieves us Dom difficulties hieli res on ad ther expositions and tha be extricated Domi ections Which have been madeto it only the last sentence need noti introduced. The hole passage, Dom vers 18 to the en o verse 25, is in character illi the sual stylo of the Aposue Heranishes therars part illi verse 22 and thon in the

322쪽

308 COMMENTARIES O THE CHAP. VIII. 3.

tainain os ostro se it ho much more it belloves us, who havo oon illuminat sed by tho Spiritis God, to aspiro

323쪽

OΗΑΡ. VIII. 1. EPISTLE TO THE ROMANS. 209

The impropriety, hieli Cathin notiees, is accordin to the Sual phraseolog of Scripture. What commendes in his orld and is completed in the nex is called by the samo nante. The or salvatio is sed inthi Way a designatiniit commendement and iis progress as ellis iis completion. Besides, adoption her has a particular regard to the bo , ascit is oxplained by the ord Whieli fossoW. Ed.

325쪽

CΗΑΡ. ΙΙΙ. 26. EPISTLE TO THE ROMANS. I26 Lilio se the Spirit also hselp- 26. Similiter vero Spiritus fiameth our infirmitiosa for, kno no coopitulatur infirmitatibus nostris What e liould pra foros e non enim quid Oraturi sumus quem-ought; ut the Spirit itfel malaeth admodum portet, novimus Verum intercession foros illi roaning Spiritus ipse intercedit pro nobis Whicli cannoti ultered gemitibus innarrabilibus. 27. An tio that searehelli tho 27. Qui vero scrutatur eorda novithearisanoweth What is the mindi cogitationem Spiritus, quod secun- the Spirit, beeause he malaseth inter dum Deum intercedit pro sanctis. cession for the aint accordin to

326쪽

The opinion o Chrysostom, An rose, an Origen, are ive byPareus and the are ali disserent, an no much to the purpose Thevie Whiel Augustine gives is materiail What is state here. He gives a causative sense to the ver in the nexi clause, Interpellare nos facit he

Intercedit-υπερεντυ Σανει-abundanti intercedes, rior so me, prefixed to verbs is commoni rendered. his is the proper aetion Os an advocate, a nam given to the Spirit by Our SaVi Our, αλλον παρακλητον another advocate, iso coinforter, is in ur version an Christ is

called by the fame nam in i Jolin ii. I, and the sanie Ork interced-ing,' is ascribe to him, Heb. vii. 25. But, learn in Jolin xiv. 16 that the Spirit is an advocate ita tis that he mayibide ith ou se ever;Van in I Jolin ii. I that Christ is an advocate in heaven ith thes ather. V The samo nam and a similar in os Wor are ascribe toboth. . Some, as Dod i e to avoid the tending the offices of the tWο, have rendere the ver herea a disserent term but not Wisely. Ed.

328쪽

28. And weano that ali hings 28. Novimus autem quod iis qui Wor together for good to them that diligunt Deum omnia cooperantur in Jove God, to them ho are the calle bonum, iis scilicet qui secundum pro- accordin to his purp0se positum vocati sunt Sancti. 29. For hom he id foreknow, 29. Quoniam quo praecognoVithe also id predestinato to e con etiam prs finivit conformes imaginis forme to the mage of his Son that Filii sui, ut sit ipse primogenitus h might be the rstbor inmon inter multos fratres:

many brethren. 30. Oreover, homae did re 30. Quos vero praefinivit, eos et destinais, them e also called and Oeavit et quos vocavit, eos etiam

Whomae called them he also justi justificavit; et quos justificavit, eos sed; and whom he justised them etiam glorificavit. he also glorified

330쪽

Hammond has a long note On the expression κατα προδεσιν, and quotes

Cyri of Jerusalem, Clemens of Alexandria, and Theophylaci a rendering the words aeeordin to thei purpOse,' that is, thos wh love God, a constructionis isset strange, and wholi alien to the whole tenor of the passage, and to the se of the or in mos other instances Paul has neve used the Ord, excepi in ne instanee, 2 Tim sit. I 0, but With referene to God' purpos O decree,-Se ch. X. IJ Eph. i. 11 iii. II; Tim. . . I seems that Chrysostom, Oristen, Theodoret, and thers athers have ive the fame Singulari Strange explanation. ut in opposition to these Foole mention Ambrose Augustine, and even erome, as regardin the purpos V here a thatis God in hieli opinio almostali modern Divine agree. Grotius ver justi Observes that κλητοὶ the called accordin to thelangvage of Paul, mea thos Wh obe the ait, qui oeanti obediunt,)and refers to ch. i. Cor. i. 24 Rev. xvii. 14. An Suari sars that the word has this mea ning throughout theme Testament, excepi in lavo inStanees, Mati XX. I 6, and xxii. 14, here it means, invited. He here- fore consider ii as equivalent to ἔκλεκτοι, hosen, elected O true Chris