58 WORD STUDIES IN THE NEW TESTAMENT. [Cu. V.
9. Access (mpocayoyiv). Used only by Paul. Compare Eph. ii. 18; iti. 12. Lit., the act of bringing to. Hence some insist on the transitive sense, introduction. Compare 1 Pet. iii. 18; Eph. ii. 18. The transitive sense predominates in classical Greek, but there are undoubted instances of the intransitive sense in later Greek, and some illustrations are cited from Xenophon, though their meaning is disputed.*
Into this grace. Grace is conceived as a field into which we are brought. Compare Gal. i. 6; v.4; 1 Pet. v.12. The state of justification which is preéminently a matter of grace.
In hope (é7’ édmiéu). Lit., on the ground of hope. 3. Tribulations. Sharp contrast of glory and tribulation.
Tribulations has the article; the tribulations attaching to the condition of believers. Rev., ow7 tribulations.
Patience (izopovnv). See on 2 Pet. i. 6; Jas. v. 7.
4. Experience (dSoxiunv). Wrong. The word means either the process of trial, proving, as 2 Cor. viii. 2, or the result of trial, approvedness, Philip. ii. 22. Here it can only be the latter : trzed integrity, a state of mind which has stood the test. The process has already been expressed by tribulation. Rev. renders probation, which might be defended on the ground of English classical usage. Thus Shakspeare:
“¢ And of the truth herein This present object made probation.” “Hamlet,” i, 1.
Jeremy Taylor: “When by miracle God dispensed great gifts to the laity, He gave probation that He intended that all should prophecy and preach.”
But probation has come to be understood, almost universally, of the process of trial. The more accurate rendering is proof or approval.
5. Maketh not ashamed (ov catrarcyvver). Mostly in Paul; elsewhere only in Luke xiii. 17; 1 Pet. ii. 6; iii. 16. Rev.,
* See Cremer’s Lexicon under rpocaywyh, and compare Liddell and Scott.
Cu. V.] THE EPISTLE TO THE ROMANS. 59
putteth not to shame, thus giving better the strong sense of the word, to disgrace or dishonor.
Is shed abroad (éxxéyvtar). Rev. renders the perfect tense; hath been shed abroad. Lit., powred owt. Compare Tit. iii. 6; Acts ii. 33; x. 45. See on Jude 11.
6. For the ungodly (imép aceBav). It is much disputed whether imép on behalf of, is ever equivalent to avré instead of. The classical writers furnish instances where the meanings seem to be interchanged. Thus Xenophon: “Seuthes asked, Wouldst thou, Episthenes, die for this one (vép tovrov)?” Seuthes asked the boy if he should smite him (Episthenes) 7n- stead of him (avr éxetvov). So Irenaeus: ‘Christ gave His life for (é7ép) our lives, and His flesh for (dvr/) our flesh.” Plato, “ Gorgias,” 515, “If you will not answer for yourself, I must answer for you (i7mép aod).” In the New Testament Philemon 13 is cited; b7ép cov, A. V., in thy stead; Rev., in thy behalf. So 1 Cor. xv. 29, “baptized for the dead (irrép Tav vexpav).” The meaning of this passage, however, is so un- certain that it cannot fairly be cited in evidence. The preposi- tion may have a local meaning, over the dead.* None of these passages can be regarded as decisive. The most that can be said is that d7rép borders on the meaning of avri. Instead of is urged largely on dogmatic grounds. In the great major- ity of passages the sense is clearly,for the sake of, on behalf of. The true explanation seems to be that, in the passages prin- cipally in question, those, namely, relating to Christ’s death, as here, Gal. iii. 13; Rom. xiv. 15; 1 Pet. iii. 18, daép character- izes the more indefinite and general proposition—Christ died on behalf of—leaving the peculiar sense of im behalf of unde- termined, and to be settled by other passages. The meaning instead of may be included in it, but only inferentially.t Go-