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article so placed, makes a climax. Every good man is right- eous ; but every righteous man is not good. Gregory Thau- maturgus ; mpi koXXov xa/ TOT ku vrog. Chrysostom ; [uxpd raura xa/ TO firidevj those things of little importance , and that which is of no importance whatever. The Hebrews call a man pH¥, who performs his lawful duties ; Ton, who performs acts of kindness. The Greeks call the former bixaiog ; the latter, oaog ; comp, pl^ and rroy, Zeph. ii. 3, but in this passage we have not o<r/ou, but rov uyadov. Wherefore the distinction between the Hebrew words does not determine the point. But this much is certain, that just as cxnog, so also dya&bg expresses more than hixaiog. (See Matt. v. 45, and lest they should be thought there also to be merely synonymous, try that same transposition, and it will be seen, that to make mention of the genial sun in connection with the just , and the useful rain in connection with the good , is not so suitable [as the converse order of the original], likewise Luke xxiii. 50.) And so Paul, in this passage, judges rbv dyad'ov, the good man to be more worthy, that one should die for him, than dixuiov, a righteous man. ’ AffspsTg [ver. 6] and 6 dyadbg, the ungodly and the good man , also dixaiog and d/uu praXoi [ver. 8], a righteous man and sinners , are respectively opposed to each other. What, then, is the result ? dixaiog, indefinitely, implies a harmless [guiltless] man ; 6 aya&bg, one perfect in all that piety [duty towards God and man] demands , excellent, bounteous, princely, blessed, for example, the father of his country. — urrep yap) here yap has a disjunctive force, of which we have many examples. — ra^a, rig, xa/, roX/xa, peradventure, one , even , dares) These several words amplify that which is stated in ver. 8 ; rdya (instead of rd^urra) diminishes the force of the affirmation ; rig, one , is evidently put indefinitely ; nor is it regarded [nor does it enter into the consideration], -whether the person, who may die for a just or for the good man, is in a state of wrath or of grace ; xa/, even , concessive, shows, why it is not said simply, dies, as if it were a daily occurrence ; but that the writer should rather say, dares to die , inasmuch as it is something great and unusual. rbXfi a, dares , as though it were an auxiliary verb, corresponds to the future, will one die ; dares [endures to], ventures. — dKcCavhv, to die) Dost thou wish to have the steadiest friends ? be a good man.