Shall be judged («pi9jcovrar). The antithesis shall perish suggests a condemnatory judgment. There is no doubt that the simple «pivw is used in the New Testament in the sense of condemning. See John iii. 18; 2 Thess. ii. 12; Heb. xiii. 4 The change from perish to judge is suggested by by the law. “The Jews alone will be, strictly speaking, subjected to a de- tailed inquiry such as arises from applying the particular art- icles of a code” (Godet). Both classes of men shall be con- demned ; in both the result will be perishing, but the judgment by the law is confined to those who have the law.
13. Hearers (dxpoatal). Like the Jews, who heard it reg- ularly in the synagogues. Only here in Paul. Three times in James. It brings out, better than the participle oi aKovovTes those that hear, the characteristic feature; those whose business is hearing.
14. When (érav). Lit., whenever, supposing a case which may occur at any time.
The Gentiles. Reyv., properly, Gentiles. There is no art- icle. Not the Gentiles collectively, but Gentiles among whom the supposed case occurs.
Which have not the law (ra pu) vduov éyovta). The pu not negatives the possession of the law. Rev., which have no law.
98 WORD STUDIES IN THE NEW TESTAMENT. [Cu. II.
Having not the law (voyov yn éyovtes). Here um not neg- atives the possession of the law. Rev., having no law. It is difficult to indicate the proper emphasis in the English text, since the use of italics is limited to words not in the original.
15. Which shew (ofruves évdeixvuvta). Rev., better, in that they shew, the double relative specifying the class to which they belong, and therefore the reason for what precedes. Shew, properly, a themselves (év).
The work of the law. The conduct corresponding to the law.
Their conscience also bearing witness (cuppaprupovons avTav Ths cuveldnoews). For conscience, see on 1 Pet. iii. 16. The force of ovv with the verb is therewith ; i.e., with the pre- script of the law, respecting the agreement or disagreement of the act with it. So Rey.
The meanwhile (wera&). Rev. renders with one an- other. Their thoughts one with another. The phrase peratd adprov is variously explained. Some alternately, now ac- quitting and now condemning. Others, among themselves, as in internal debate. So Alford, “thought against thought in inner strife.” Others again, accusations or vindications carried on between Gentiles and Gentiles. As the other parts of the description refer to the individual soul in itself and not to re- lations with others, the explanation expressed in Rev.—the mutual relations and interchanges of the individual thoughts— seems preferable.
16. My gospel. As distinguished from false teaching. Paul’s assurance of the truth of the Gospel is shown in his con- fident assertion that it will form the standard of judgment in the great day.
17. Behold (ie). But the correct reading is ef 8¢ bud of.
Thou art called (érovoudty). Rev., much better, bearest the name of, bringing out the value which attached to the name Jew, the theocratic title of honor. See on Hebrews, Acts vi. 1.
Cu. IL] THE EPISTLE TO THE ROMANS. 29
Restest in (€ravaraty). Rev., better, wpon, giving the force of éwé in the verb. The radical conception of the verb avarratw is relief. See Matt. xi. 28. Thou restest with a blind trust 7 God as thy Father and protector exclusively.
18. The things that are more excellent (7a dcadépovta). This may be the meaning, and it is adopted by Rev. with the proper omission of more. But it may also mean the things which differ ; in which case we shall render provest instead of approvest. The sense will then be: thou dost test with nice discrimination questions of casuistry. Compare Philip. i. 10. The latter interpretation seems preferable, being borne out by the succeeding being instructed.