Commentaries on the Epistle of Paul the apostle to the Romans

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the Serene Ountenatice of the ather. The meaning S,- that in no adversities ought ur confidone to e halien asto his truth that Whon God is propiti us, noth in ean beadverse to us. Som talio his love in a passiVe ense, for

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CHAP. VIII 37. EPISTLE TO THE ROMANS. 329

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330 COMMENTARIES O THE CHΑΡ. VIII 38.

38. Foro a persuaded that 38. Persuasus enim sum, quod ne- Deither death, nor life, 0 angel S, que mors, neque ita, neque angeli,nor principalities, nor OWerS, O neque principatus, neque Virtutes, things present, nor ining t come, neque i Sentia, neque futura, 39. Nor height uor depili nor 39. Neque altitudo, neque pro- an other creature, hallae able to funditas, neque ulla alia creatura,

separato us rom the ovem God, poterit nos dirimere a charitate Dei, whielicis in Christ Jesusiur LOrd. quae est in Christo Iesu.

are, re intended.-Εd.

' Grotius consid0rs the word a bring the abstra et for the concrete, Urinees and Potentates: ein calle αρχαι, as Ome thinti asaeing the first the hie in authori ty, and δυναμεις, as havin poWer. i these Words,' say Beza, Paul is On to designate the charaeter of spiriis,

of the good in Eph. i. 21 Col. i. 16 and of the ad in Eph. vi. 12 Col. ii. 15. V Uene the probabilit is that the ord designate disserentiantis

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332 COMMENTARIES O THE CHAP. IX. 1.

1. I say the truth in Christ, Plio 1. Veritatem dico in Christo, non

Dot m conseiene ais bearin me mentior, testimonium simul mihi vitnes in themoly host, reddente mea conscientia eum Spiri

tu Sancto,

2. Thato have reat pavi nos 2. Quod dolor sit mihi magnus, et an continua sorro in myaeari assiduus cruciatus cordi meo: 3. For I could isti that myself 3. Optarim enim ego ipse anathe-were accursed rom Christ for my ma esse a Christo pro fratribus meis, brethren, m kinsmen accOrdin to cognatis inquam mei Secundum ear theraestici nem; 4. Who are Israelites; to hom q. Qui sunt Israeliis, quorum est perminet the adoption, and the adoptio, et gloria, et testamenta, et glory, and the covenanis, and the legislatio, et cultus, et promisSiones giving of the law, and the service of God, and the promises 5. hos are theriathers, and of 5. Quorum sunt Patres, et ex Whom, a concerning the fiesti, Christ quibus est Christus secundum a cαme, hocis ver ali, God tesse nem, qui est super omnia Deus bene-la ever amen dictus in secida. Amen.

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CHAP. IX. 1. EPISTLE O HE ROMANS. 333thin froni Christ. But a passes, ascit ere abruptly, Otho montion of this subject so that ther applar to e no

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Idem valet a secundum Christum, it is the fame illi Aecordingio Christ; λόγω ἐν Θ I spea in Christ,' that is, as a Christian; to se in Christ and o bo a Christian is the fame. This idea bears o the impor of the passage more than an other. It is a though e said, Though Pam in Christis a Christian, et Ptelibo this a the trulli ortheria et, and I have the testimon o conscience enlightened by the Spirit, that I have great ries and unceasin sorro On yOur account. V The Jev shad the impressio that theraposite, havingiecome the follower o Christ, mus have necessarii entertaine lintre toWard them, and mus havethere re fellio concern for them so this is reatly the eas With ali realapostates that is, illi those ho leave the truth sor error, but not withthsem ho leave error so the truth. TO Obvia te this impressio seems toliave been th objectaero. O the ideam an ath comporis ith What followscit is dimouit o see. It is no argumen to su thatri here means the sameras in Mati. v. 34, here it Ollows the ver Mio Wear. Thoreis a passage simila to this in Eph. iv. 17 utri M/ei there clearly signi- fies by the Ord' authority. V e ma add that o Wea b Christivould have hadio influencein the JeWs. Ed.

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But ho ill presenti expres the cause of hi Sol rOW, after havin more fuit testisse his sine erity. But tho perdition of the Jews causod very great anguisti

- Ut ad aras usque procedat. V insworth gives a simila phras and explainsciis reason, Sque ad aras amicus Asia a conscience permits,V

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336 COMMENTARIES O THE CHAP. IX. 3.

' ost of th0se ho tali this te of the passage expressuli implied condition more distinetly than is done here. The have rogarde thewigh in his sense, sed could Wish,ere it right o lawfui.' So thought Chrysostom, Photius, Theophylaci, Luther, I reus, Beza, Estius, Light-foot, Witsius, ede, hito, an Others. The ord of Photius are givenb Wolfus, me says ot I Wish to e separated, ut I could visit, that

Almost ali erities agre that the Vulgate is ron in rendering the veri, optabam di Wisti,' a though the postle referrexto the time,

as a moros Supposed, hen he was a Pharisee; ut his is holi incon sistent With the tenor of the passage. Erasmus, Grotius, Beza, and most ther regar the Verbis havin an optative meaning αν ein under-sto Dane it, a the case is With ἐζουλομ=ni in Acts xv. 22, and δελον in Gal. v. 20. There are Wo the opinions hiel deserve notice Therars is that anathema ' here means excommunication, and that from Christ V sig

Church, as in 1 Cor. xii 12, and in Gai sit. 27 aceordin to the manner of the HebreWs, a Grotius says, Wh calle the wis by the nam of the hvsband. s. v. l. his is the vie tu he by Hammong Grotius, and some of the Lutheran divines. ut the word anathema ' has no in Scripture this meaning though in after-ages it had atta ined it both in tho Chureli an amon th Rabbitis. In the e Testamen it Occursinlyhsere and in Acts xxiii. 14 o Cor. xii. Q vi 22 and Gal. i. 8, 9 and the veri, ανα ατιω is found inmar xiv. 7 P Acts xxiii. 12, 14, 21 and with κασα prefixed in ali xxvi. q. The corresponding Word in HebreW,2 In renderox innathema by the Septuagint, means tuto things Whatis separate forin hol purpos and soli devote to God incapable of bein redeemed Lev. xvii. 28 and what is et par an devote todestis o destruetion, JOSh. vi. ID EZra X. S. It neVer mean eXcommunication, but cuttingissi death. Compare Ex xxii. 20, and Deut. iii. I 1 I. It has hence been applied i designate a maia that is execrabie and accursed deservinideath So the postle sescit in I Cor. xvi 22, and Gal. i. 8, 9. The ther viei is more in aceordance illi the meaning of the term . It is thought that innathema V means an ignomini us deuth, and that ofone apparenti separated stom Chri St O that he Uishexto e made innanathema V by Christ, or for the saltem Christ, or after Christ that is his

example The Ord α σο σου ροστου create ali the difficult in his case.