6. With the preposition émi upon, on to, unto.
a. With the accusative, Rom. iv. 5; Acts ix. 42; xi. 17; xvi. 81; xxii. 19. The preposition carries the idea of mental direction with a view to resting upon, which lat- ter idea is conveyed by the same preposition.
b. With the dative, 1 Tim.i.16; Luke xxiv. 25; compare Rom. ix. 83; x. 11; 1 Pet. ii.6. The dative expresses absolute superposition. Christ as the object of faith, is the basis on which faith rests.
7. With the preposition eds into, Matt. xviii. 6; John ii. 11; Acts xix. 4; Rom. x. 14; Gal. ii. 16; Philip. i. 29, etc. The preposition conveys the idea of the absolute transference of trust Srom one’s self to another. Literally the phrase means éo belzeve into. See on Johni. 12; ii. 23; ix. 35; xii. 44.
Is counted for righteousness (Aoylferau eis SuKatoovvny). Rev., ¢s reckoned. See on ver. 3. The preposition eds has the force of as, not the telic meaning with a view to, or in order that he may be (righteous) ; nor strictly, in the place of righte- ousness. Faith is not @ substitute for righteousness, since righteousness is involved in faith. When aman is reckoned righteous through faith, it is not a legal fiction. He is not in- deed a perfect man, but God does not reckon something which has no real existence. Faith is the germ of righteousness, of life in God. God recognizes no true life apart from holiness, and “he that believeth on the Son Aath life.” He is not merely
Cu. IV.] THE EPISTLE TO THE ROMANS. 53
regarded in the law’s eye as living. God accepts the germ, not in place of the fruit, but as containing the fruit. “ Abraham believed God. . . . No soul comes into such a relation of trust without having God’s investment upon it; and whatever there may be in God’s righteousness—love, truth, sacrifice—will be rightfully enputed or counted to be in it, because, being united to Him, it will have them coming over derivatively from Him” (Bushnell). The idea of logical sequence is in- herent in Noyiferas is reckoned—the sequence of character upon faith. Where there is faith there is, logically, righteousness, and the righteousness is from faith wnto faith (ch. i. Lit} Nevertheless, in the highest development of the righteous- ness of faith, it will remain true that the man is justified, not by the works of righteousness, which are the fruit of faith, but by the faith which, in making him a partaker of the life and righteousness of God, generates and inspires the works.
Observe that the believer’s own faith is reckoned as right- eousness. “In no passage in Paul’s writings or in other parts of the New Testament, where the phrase to reckon for or the verb to reckon alone is used, is there a declaration that anything belonging to one person is imputed, accounted, or reckoned to another, or a formal statement that Christ’s right- eousness is imputed to believers” (President Dwight, “Notes on Meyer”).
6. Describeth the blessedness (déyer Tov paxapiopor). Maxapicpos does not mean blessedness, but the declaration of blessedness, the congratulation. So Plato: “The man of understanding will not suffer himself to be dazzled by the con- gratulation (waxapicpov) of the multitude (“ Republic,” ix., 591). Compare Gal. iv. 15 (Rev.), and see note there. Rev., correctly, pronounceth blessing.
7. Iniquities (dvouiar), Lit., lawlessnesses,
Are forgiven (aféIncav). Lit., were forgiven. See on Matt. vi. 12; Jas. v. 15; 1 Johni.9. Also on remission, Luke iii. 3.
54 WORD STUDIES IN THE NEW TESTAMENT. (Cu. IV.
11. The sign—a seal (onueiov—odpayida). Sign refers to the material token; seal to its religious import. Compare 1 Cor. ix. 2; Gen. xvii. 11. See on éo seal, Apoc. xxii. 10.
That he might be (eis 76 efvau adtov). Not so that he be- came, but expressing the divinely appointed atm of his receiv- ing the sign.