if it be yet in vain (ed ye Kal eixn). The A. V. misses the force of the particles. Kai should be closely joined with eixn, with the sense of really. Tf, that is, it be really in vain.
5. Therefore (otv). Resumes the thought of ver. 2 (vv. 3, 4 being, practically, parenthetical), in order to adduce the example of Abraham as a proof of justification by faith. The thought of ver. 2 is further emphasised. The gift of the Spirit, and the bestowment of miraculous powers, is a purely divine operation in believers, which is not merited by legal works, but can be received and experienced only through the message of faith.
He that ministereth (0 éwiyopnyav). Or supplieth. See 2 Cor. ix. 10; Col. 1. 19; 2 Pet. i. 5. The idea of abun- dant supply (Lightfoot), if conveyed at all, resides, not in the preposition él, which indicates direction, but in the simple verb, which is used of abundant, liberal supply. He that ministereth is God.
Worketh (évepyav). See on 1 Th. ii. 18.
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Miracles (duvduwes). See on Matt. xi. 20. Either mira- cles, as Mk. vi. 2; 1 Cor. xii. 10, or miraculous powers, as 1 Cor. xii. 6; Philip. ii. 18; Eph. ii. 2. The analogy of these latter passages favours the second meaning.
Among you (ev iuiv). So, if duvdwes is explained as miracles. If miraculous powers, render in you.
6. Even as (cafes). The answer to the question of ver. 5 is so obvious that it is not given. Paul proceeds at once to the illustration—the argument for the righteousness of faith furnished in the justification of Abraham. The spirit- ual gifts come through the message of faith, even as Abraham believed, etc.
Believed God (érictevcey T@ Oe@). See on Rom. iv. 5. Believed God’s promise that he should become the father of many nations. See Rom. iv. 18-21. The reference is not to faith in the promised Messiah.
It was accounted to him for righteousness (édovicOn avuT@ els Sixatocvynyv). See on Rom. iv. 5. ’Eus does not mean instead of, but as. His faith was reckoned as right- eousness —as something which it really was; since all pos- sibilities of righteousness are included in faith.
7. Know ye (yiveoxere). Imperative. It may also be rendered as indicative, ye know, but the imperative is livelier, and the statement in the verse is one of the points which the writer is trying to prove.
They which are of faith (o/ é« miotews). “Ex miotews from or out of faith, is found with the verb to justify (Rom. iii. 26, 80; v. 1): with other verbs, as live (Rom. i. 17); eat (Rom. xiv. 23): with the noun dKatoovyn righteousness (Rom. i. 17; ix. 80; x. 6): with other nouns, as promise (Gal. iii. 22), law (Gal. iii. 12). For parallels to the phrase of éx mictews, see Rom. iii. 26; iv. 16; xiv. 28; Gal. iii. 9.
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It denotes believers as sprung from, or receiving their spiritual condition from that which specially characterises them. Comp. of é& épuOias they who are of faction, Rom. ii. 8; ot &« vopou they who are of the law, Rom. iv. 14; 6 é« ris adnOelas he who is of the truth, J. xviii. 37.
8. The scripture () ypad)). See onl Tim. vy. 18. The particular passage cited below. See on Mk. xii. 10; J. ii. 22; v. 4T footnote.
Foreseeing (mpoidovca). The passage of Scripture is personified. Comp. hath concluded, ver. 22. The Jews had a formula of reference, “‘ What did the Scripture see?”
Would justify (dvasot). Better justifieth. The present tense. The time foreseen was the Christian present. Comp. 1 Cor. ii. 13; Matt. xxvi: 2.
Preached before the gospel (arpoeunyyericato). N. T.°. An awkward translation. Better, preached the gospel before- hand.