Ψετ.ο. ὀργὴ is wrath within ; θυμός wrath as it overflows. θλίψις and στενο- χωρία, according to Trench, Synonyms, § 55, express very nearly the same thing, under different images: the former taking the image of pressure, the latter that of confinement in a narrow space. But to draw a distinction between them, based on etymology, would be very mis- leading. In both pairs of words the same idea is expressed, only intensified by the reduplication. Supply ἔσται for the changed construction. κατεργα- ἵομένου τὸ κακόν: who works at evil: and works it out or accomplishes it. The Jew is put first, because as possessor of an express law this is conspicuously true of him.’
Ver. 10 f. εἱρήνη is probably =
6---τ5,
597
Ιουδαίῳ τε πρῶτον καὶ Ἕλληνι: 11. οὗ ydp ἐστι προσωποληψία
παρὰ TO Θεῶ. ‘ ‘
12. ὅσοι γὰρ ἀνόμως ἤμαρτον, ἀνόμως καὶ ἀπολ-
οὔῦνται : καὶ ὅσοι ἐν νόµῳ ἥμαρτον, διὰ νόµου κριθήσονται, 13. (od
LY c ~ , A ~ . γὰρ οἱ Σ ἀκροαταὶ τοῦ νόµου ] δίκαιοι παρὰ τῷ Θεῶ, ἀλλ᾽ οἱ ποιηταὶ g Jas. i226,
- , ιά τοῦ νόµου δικαιωθήσονται.
14. Ὅταν yap ἔθνη τὰ μὴ νόµον ἔχοντα
25, iv. 11.
h , A a / «9 9 / Qi 4 “a > ary φύσει τὰ τοῦ νόµου ποιῇῃ,” οὗτοι νόµον μὴ έχοντες EaUTOLS εἶσι νόμος *h Gal. ii. 15,
15. οἵτινες ἐνδείκνυνται τὸ ἔργον τοῦ νόµου ! γραπτὸν ἐν ταῖς καρδίαις αὐτῶν, συμμαρτυρούσης αὐτῶν τῆς συνειδήσεως, καὶ μεταξὺ ἀλλήλων
iv. 8; Eph, ii. 3.
i Here only in N.T.
‘ ακροαται του νοµου KL 17, other cursives, Marcion; om. τον NABDG. παρα
To θεῳ SAD®GKL; om. to BD},
W. and H. bracket τφ. D*°KL 17, other cursives, Marcion ; om. τον ABD'G,
ποιηται του γομον
? For ποιῃ D* (a grammatical correction) ποιωσιν is found in SAB.
abe, a comprehensive term, rather τ
= salvation, than peace in any narrower sense. The Jew still comes first, but it is only order that is involved: the same principle underlies the judgment for Jew and Gentile. It would amount to προσωποληµψία in God, if He made a difference in the Jew’s favour because of his birth, or because he possessed the law. This is expanded in vers. 12-16: mere possession of the law does not count. Men are judged according to their works, whether they have or have not had such a special revelation of the Divine will as was given to Israel.
Ver. 12. ἀνόμως means ‘“ without law,’? not necessarily ‘‘ without the law’. In point of fact, no doubt, there was only one law given by God, the Mosaic, and Paul is arguing against those who imagined that the .mere possession of it put them in a position of privilege as compared with those to whom it was not given; but he expresses himself with a generality which would meet the case of more such revelations
‘of God’s will having been made to man.
As many as sin “ without law” shall also perish “without law”. Sin and perdition are correlative Paul. ἀπώλεια (ix. 22, Phil. i. answers to ζωὴ αἰώνιος: it is final ex- clusion from the blessedness implied in this expression; having no part in the kingdom of God. Similarly, as many as sin ‘in law”’ shall be judged '' by Ιαν). The expression would cover any law, whatever it might be; really, the Mosaic law is the only one that has to be dealt with. The use of the aorist ἥμαρτον is difficult. Weiss says it is used as though the writer were looking back from the judgment day, when sin is simply past.
in
25, 1, το) |
Burton compares iii. 23 and calls it a ‘collective historical aorist’’: in either case the English idiom requires the perfect : “' all who have sinned ”..
Ver. 13. This is the principle of judg- ment, for not the hearers of law (the Mosaic or any other) are just with God, but the law doers shall be justified. ἀκροαταὶ tends to mean “ pupils,” con- stant hearers, who are educated in the law: see ver. το. But no degree of familiarity with the law avails if it is not done. The forensic sense of δικαιοῦσθαι is apparent in this verse, where it is synonymous with δίκαιοι εἶναι παρὰ τῷ θεῷ: the latter obviously being the opposite of ““to be condemned”. Whether there are persons who perfectly keep the law, is a question not raised here. The futures ἀπολοῦνται, κριθήσονται, δικαι- ωθήσονται all refer to the day of final judgment.