*Meyer, however, denies the New Testament use of sép in the local sense.
+ Meyer’s observations are forcible ; that while Paul sometimes exchanges iép for rept for, concerning, he never uses év7{ instead of it; that with iwép as well as with mep{ he does not invariably use the genitive of the person, but sometimes the genitive of the thing (as auapriay sins), in which case it would be impossible to explain by instead of (Rom. viii. 3 ; 1 Cor. xv. 8).
60 WORD STUDIES IN THE NEW TESTAMENT. [Cu. V.
det says: “The preposition can signify only in behalf of. It refers to the end, not at all to the mode of the work of redemp- tion.”
Ungodly. The radical idea of the word is, want of rever- ence or of piety.
7. Righteous—good (dscatov—ayaSod). The distinction is: déavos is simply reght or just ; doing all that law or justice requires; ayaJos is benevolent, kind, generous. The righteous man does what he ought, and gives to every one his due. The good man “ does as much as ever he can, and proves his moral quality by promoting the well-being of him with whom he has to do.” °Ayados always includes a corresponding beneficent relation of the subject of it to another subject; an establish- ment of a communion and exchange of life; while Sicavos only expresses a relation to the purely objective dikn right. Bengel says: “déxacos, indefinitely, implies an innocent man; 6 dya9és one perfect in all that piety demands; excellent, honorable, princely, blessed ; for example, the father of his country.”
Therefore, according to Paul, though one would hardly die for the merely upright or strictly just man who commands re- spect, he might possibly die for the noble, beneficent man, who calls out affection. The article is omitted with righteous, and supplied with good—the good man, pointing to such a case as a rare and special exception.
8. Commendeth. See on iii. 5. Note the present tense. God continuously establishes His love in that the death of Christ 7emains as its most striking manifestation.
His love (éavtod). Rev., more literally, His own. Not in contrast with human love, but as demonstrated by Christ’s act of love. .
9. Wrath (ris dpyjs). Rev., better, “the wrath of God.” the article specifying. See on ch. xii. 19.
10. Enemies (¢y9pol). The word may be used either in an active sense, hating God, or passively, hated of God. The context favors the latter sense ; not, however, with the conven- tional meaning of hated, denoting the revengeful, passionate
Un. V.] THE EPISTLE TO THE ROMANS. 61
feeling of human enmity, but simply the essential antagonism of the divine nature te sin. Neither the active nor the passive meaning needs to be pressed. The term represents the mutual estrangement and opposition which must accompany sin on man’s part, and which requires reconciliation.
We were reconciled to God (xatadrdynuev TO Ocw). The verb means primarily to exchange ; and hence to change the relation of hostile parties into a relation of peace; to reconcile. It is used of both mutual and one-sided enmity. In the former case, the context must show on which side is the active enmity.
In the Christian sense, the change in the relation of God and man effected through Christ. This involves, 1. A movement of God toward man with a view to break down man’s hostility, to commend God’s love and holiness to him, and to convince him of the enormity and the consequence of sin. It is God who initiates this movement in the person and work of Jesus Christ. See vv. 6, 8; 2 Cor. v. 18,19; Eph. i. 6; 1 John iv. 19. Hence the passive form of the verb here: we were made subjects of God’s reconciling act. 2. A corresponding move- ment on man’s part toward God; yielding to the appeal of Christ’s self-sacrificing love, laying aside his enmity, renounc- ing his sin, and turning to God in faith and obedience. 3. A consequent change of character in man; the covering, forgiving, cleansing of his sin; a thorough revolution in all his disposi- tions and principles. 4. A corresponding change of relation on God’s part, that being removed which alone rendered Him hostile to man, so that God can now receive him into fellow- ship and let loose upon him all His fatherly love and grace, 1 John i. 3,7. Thus there iscomplete reconciliation. See, further, on ch. iii. 25, 26.