1. O man. General, but still with a general and slightly reproachful reference to the Jew.
Judgest (cpivwv). With the sense of condemning.
2. The judgment (7s xpiua). Not the act, but the con- tents of the judgment.
3. Reckonest (Aoyif). See on 1 Pet. v.12. Intimating a process of reasoning.
Thou shalt escape. Zhow emphatic, opposed to Jewish self- conceit.
4. Despisest thou (xatadpoveis). The indicative mood unites a declaration with the question: “Do you despise? Aye, you do.”
Riches (7Aovrov). A favorite word with Paul to describe the quality of the divine attributes and gifts. See 2 Cor. viii. weeGpiatiale on 4.77211, 8,16: Philipsiv.l9> Gol 1 272
Goodness (ypyorétntos). See on easy, Matt. xi. 30.
Forbearance and long-suffering (avoyis cal waxpoIvpias). "Avoxyn forbearance, strictly a holding back. In classical Greek mostly of a truce of arms. It implies something temporary which may pass away under new conditions. Hence used in connection with the passing by of sins before Christ (Rom. iii. 25). “It is that forbearance or suspense of wrath, that truce with the sinner, which by no means implies that the wrath will not be executed at the last; nay, involves that it certainly will, unless he be found under new conditions of repentance and obedience” (Trench). For paxpoIuuta long-suffering, see on Jas. v. 7. This reliance on God’s tolerance to suspend the rule
26 WORD STUDIES IN THE NEW TESTAMENT. [Ca I.
of His administration in your case is contempt (despisest). Com- pare Gal. vi. 7.
Not knowing (dyvodv). In that thou dost not know. This very ignorance is contempt.
Leadeth (dyer). The continuous present: ¢s leadzng all the while thou art despising.
Repentance (yerdvovav). See on Matt. ili. 2; xxi. 29.
5. Treasurest up (Incavpives). Accumulatest. Glancing back to riches.
For thyself. Possibly a tinge of irony.
Wrath against the day of wrath (dpyyv év juépa dpyijs). A very striking image—treasuring up wrath for one’s self. Rev., better, en the day, etc. The sinner stores it away. Its forthcoming is withheld by the forbearance of God. It will break out én the day when God’s righteous judgment shall be revealed.
7. Eternal life. Supply Ze well render.
8. Contentious (é& épitetas). Rev., better, factious. Lit., of faction. See on Jas. iii. 14. Intriguers; partisan agitators.
Indignation and wrath (dpy7 cal SJuuos). See on be pa- tient, Jas. v.17.
9. Tribulation and anguish (9AM us Kal crevoywpia). For tribulation, see on Matt. xiii. 21. Srevoywpla anguish, which occurs only in Paul (vili. 35; 2 Cor. vi. 4; xii. 10), literally means narrowness of place. The dominant idea is constraint. In Deut. xxiii. 58, 57, it describes the confinement of a siege. Trench remarks: ‘The fitness of this image is attested by the frequency with which, on the other hand, a state of joy is ex- pressed in the Psalms and elsewhere, as a bringing into a large room,” Ps. exvii. 5; 2 Sam. xxii. 20. Aquinas says: detetea est latitia, joy is breadth.
11. Respect of persons (mpoocw7oAnpyia). Only once out- side of Paul’s writings, Jas. ii. 1, on which see note.
Cu. IL.j THE EPISTLE TO THE ROMANS. a7
12. Without law (davdues). Both law in the abstract and the Mosaic law. The principle laid down is general, though apparently viewed with special reference to the law of Moses.
in the law (év voue). Rev., wnder law, i.e., within the sphere of. No decision as to the reference to the law of Moses or otherwise can be based on the presence or absence of the article. Népos law, is used both with and without the article for the Mosaic law. Cremer correctly says that “the article is usually wanting when the stress is laid, not upon the historical impress and outward form of the law, but upon the conception itself ;” or, as Bishop Lightfoot, “law considered as a principle, exempli- fied no doubt chiefly and signally in the Mosaic law, but very much wider than this in its application.”