We cry (xpdafouev). Of a loud ery or vociferation ; express- ing deep emotion.
Abba (A8fa). Compare Mark xiv. 386. A Syrian term, to which Paul adds the Greek Father. The repetition is prob- ably from a liturgical formula which may have originated
92 WORD STUDIES IN THE NEW TESTAMENT. (Cu. VIII.
among the Hellenistic Jews who retained the consecrated word Abba. Some find here a hint of the union of Jew and Gentile in God.*
16. Beareth witness with our spirit (cuppaptuped ro mvevpate nuov). ‘This rendering assumes the concurrent testi- mony of the human spirit with that of the divine Spirit. Others, however, prefer to render ¢o our spirit, urging that the human spirit can give no testimony until acted upon by the Spirit of God.
Children (réxva). See on John i. 12.
17. Joint-heirs. Roman law made all children, including adopted ones, equal heritors. Jewish law gave a double portion to the eldest son. The Roman law was naturally in Paul’s mind, and suits the context, where adoption is the basis of in- heritance.
If so be that (e/zrep). The conditional particle with the in- dicative mood assumes the fact. If so be, as is really the case.
Suffer with Him. ere suffering does not fulfil the condi- tion. It is suffering with Christ. Compare with Him—all things, ver. 82.
18. I reckon (Aoyifouar). See on 1 Pet. v.12. It implies reasoning. “I judge after calculation made” (Godet). Com. pare ill. 28; 2 Cor. xi. 5; Philip. iii. 13.
19. Earnest expectation (amroxapadoxia). Only here and Philip. i. 20. From daré away, capa the head, Soxetv to watch. A watching with the head erect or outstretched. Hence a waiting im. suspense. Amo from, implies abstraction, the at- tention turned from other objects. The classical student will recall the watchman in the opening of Aeschylus’ “ Agamem- non,” awaiting the beacon which is to announce the capture of Troy.
Creature («ricews). The word may signify either the creative act (as i. 20), or the thing created (Mark x. 6; xiii. 19; xvi. 15;
*So Morison on Mark xiv. 36, of its use by Christ in Gethsemane, as per- sonating both Jew and Gentile in Himself.
Cu. VIIL] THE EPISTLE TO THE ROMANS. 93
Col. i. 23; Heb. iv. 13). See on 1 Pet. ii. 13. Here in the latter sense. The interpretations vary: 1. The whole unre- deemed creation, rational and irrational. 2. All creation, ex- cept humanity. The point of difference is the inclusion or exclusion of humanity. The second explanation is preferable, the non-rational creation viewed collectively, animate and in- animate. Equivalent to all nature.
Waiteth (drexdéyerar). Only in Paul and Heb. ix. 28. The whole passage, with the expressions waiting, sighing, hoping, bondage, is poetical and prophetic. Compare Ps. xix. 2; Isa. epee xivea a, slvei 2 Ixy 1; Mzek. xxxi. 15: xxxvil.; Hab, 1 11.
20. Vanity (waraurnr.). Only here, Eph. iv. 17; 2 Pet. ii. 18. Compare the kindred verb became vain (Rom. i. 21, note), and the adjective vai (1 Cor. iii. 20; 1 Pet. i. 18). Vain is also used to render xevos (1 Cor. xv. 14, 58; Eph. v. 6; Jas. ii. 20). Kevds signifies empty; paras idle, resultless. Kevos, used of persons, implies not merely the absence of good, but the presence of evil. So Jas. ii. 20. The Greek proverb runs: “The empty think empty things.” Mdtavos expresses avmless- mess. All which has not God for the true end of its being is paracos. Pindar describes the vain man as one who hunts bootless things with fruitless hopes. Plato (‘‘ Laws,” 735) of labor to no purpose. Ezek. xiii. 6, “prophesying vain things (watava),” things which God will not bring to pass. Compare Tit. iii. 9. Here, therefore, the reference is to a perishable and decaying condition, separate from God, and pursuing false ends.
By reason of Him who hath subjected (61a tov bzro- tdéfavta). God, not Adam nor Satan. Paul does not use the grammatical form which would express the direct agency of God, by Him who hath subjected, but that which makes God’s will the occasion rather than the worker—on account of Him. Adam’s sin and not God’s will was the direct and special cause of the subjection to vanity. The supreme will of God is thus removed “to a wider distance from corruption and vanity ” (Alford).