1. What shall we say ? (71 épodpuev). See ch. iv. 1; vi. 1; vii. 7; viii. 31; ix. 14, 30. The phrase anticipates an objection or proposes an inference. It is used by Paul only, and by him only in this Epistle and in its argumentative portions. It is not found in the last five chapters, which are hortatory.
Our Father. The best texts read mpordtopa forefather. Hath found. Westcott and Hort omit. Then the reading
would be “ what shall we say of Abraham,” ete. Hound signi- fies, attained by his own efforts apart from grace.
As pertaining to the flesh (cata odpxa). Construe with found. The question is, Was Abraham justified by anything which pertained to the flesh? Some construe with Abraham: our father humanly speaking.
2. For. Supply, Abraham found nothing according to the flesh ; for, if he did, he has something to boast of.
Cu. IV.] THE EPISTLE TO THE ROMANS. 51
By works (e& épywv). Lit., out of works. In speaking of the relation of works to justification, Paul never uses Sd by or
through, but é« out of ; works being regarded by the Jew as the meritorious source of salvation.
3. The Scripture ( ypad)). The scripture passage. See on John ii. 22; and foot-note on John v. 47.
It was counted for righteousness (€royic9n els Sixasoc- vynv). For the phrase Aoylfeo Sau eis to reckon unto, compare ch. ii. 26; ix. 8, where eds is rendered for. The verb is also used with @s as. So ch. viii. 36; 1 Cor. iv.1. So in Sept., eis, Ps. lvi. 31; Isa. xxix. 17; xxxii. 15; xl. 17: os, Gen. xxxi. 15; Job xli. 20; Ps. xliii. 22; Isa. v. 28; xxix.16. The phrases édoyioIn eis and é. ws are thus shown to be substantially equivalent. See further on ver. 5.
4. The reward (6 ywucdos). See on 2 Pet. ii. 13.
Not of grace but of debt (ov xara ydpw Gra Kata dpetrn- pa). Lit., according to grace, etc. Not grace but debt is the regulative standard according to which his compensation is awarded. The workman for hire represents the legal method of salvation ; he who does not work for hire, the gospel method ; wages cannot be tendered as a gift. Grace is out of the quest- ion when wages is in question.
5. Believeth on Him (uctevovts émi tov). The verb mo- tevw to believe is used in the New Testament as follows:
1. Transitwely, with the accusative and dative: to entrust something to one, Luke xvi. 11; John ii. 24. In the passive, to be entrusted with something, Rom. iii. 2; 1 Cor. ix. 17; Gal. ii. 7. With the simple accusative, to believe a thing, John xi. 26; 1 John iv. 16.
2. With the infinitwe, Acts xv. 11.
3. With ore that, Matt. ix. 28; Mark xi. 24; Jas. ii. 19. Es- pecially frequent in John: iv. 21; xi. 27, 42; xiii. 19; xiv. 10, 11; xvi. 27, 30, ete.
4. With the simple dative, meaning to believe a person or thing, that they are true or speak the truth, John ii. 22; iv. 21; v.46. See on John i. 12; ii. 22, 23; viii. 31; x. 37.
52 WORD STUDIES IN THE NEW TESTAMENT. [Cu. IV.
5. With the preposition &v in. Not frequent, and questioned in some of the passages cited for illustration. In John iii. 15, év aité in Him is probably to be construed with have eternal life. The formula occurs nowhere else in John. In Mark i. 15 we find muctevere ev TO edayyedio believe in the gospel. The kindred noun méotis faith, occurs in this combination. Thus Gal. iii. 26, though some join im Christ Jesus with sons. See also Eph. i. 15; Col. i.4; 1 Tim. iii. 13; 2 Tim. iii. 15; Rom. iii. 25. This preposition indicates the sphere in whzch faith moves, rather than the object to which it is directed, though instances occur in the Septuagint where it plainly indicates the direction of faith, Ps. xxvii. 22; Jer. xii. 6.