Πι.
Matt. x. 8: > 4 a a , 1 x pte ho! Seon
σος αι ης δόξης τοῦ Θεοῦ, 24. a, aa δωρεὰν a αὐτοῦ Χάριτι, διὰ 7; Rev. τῆς ἀπολυτρώσεως τῆς ἐν Χριστῷ ᾿Ιησοῦ, 25. ὃν προέθετο 6 Oeds xxii. 17.
the middle: to their loss (not necessarily to their sensible or conscious loss) they come short. The present tense implies that but for sin men might be in enjoy- ment of “' ἡ δόξα τοῦ θεοῦ”. Clearly this cannot be the same as the future heavenly glory of God spoken of in v. 2: as in John ν. 44, xii. 43, it must be the approbation or praise of God. This sense of δόξα is easily derived from that of ‘“‘reputation,” resting on the praise or approval of others. Qf course the approbation. which God would..give to
the sinless, and of which sinners fall.
short, would be identical with justifica- tion.
“Ver. 24. δικαιούµενοι: grammati- cally, the word is intractable. If we force a connection with what immedi- ately precedes, we may say with Lipsius that just as Paul has proved the univer- sality of grace through the universality of sin, so here, conversely, he proves the universal absence of merit in men by showing that they are justified freely by God’s grace. Westcott and Hort’s punctuation (comma after τοῦ θεοῦ) favours this connection, but it is forced and fanciful. In sense δικαιούµενοι refers tO πάντας τοὺς πιστεύοντας, and the use of the nominative to resume the main idea after an interruption like that of ver. 23 is rather characteristic than otherwise of the Apostle. δωρεὰν is used in a similar connection in Gal. ii. 21. It signifies ‘‘for nothing”. Justifi- cation, we are told here, costs the sinner nothing ; in Galatians we are told that if it comes through law, then Christ died ‘for nothing”. Christ is all in it (1 Cor. i. 30): hence its absolute freeness. τῇ αὐτοῦ χάριτι repeats the same thing: as δωρεὰν signifies that we contribute nothing, τῇ αὐτοῦ χάριτι signifies that the whole charge is freely supplied by God. αὐτοῦ in this position has a certain emphasis. διὰ τῆς ἀπολυτρώσεως τῆς ἐν Χ. Ἰ. The justification of the sinful, or the coming to them of that righteous- ness of God which is manifested in the Gospel, takes effect through the redemp- tion that is in Christ Jesus. Perhaps ‘liberation’? would be a fairer word than “redemption ”’ to translate ἀπολύ- Τρωσις, In Eph. i. 7, Col. i. 14, Heb. Ix. 15, it is equal to forgiveness. ᾿Απολύ- Τρωσις itself is rare; in the LXX there is but one instance, Dan. iv. 29, in which ὁ χρόνος µου τῆς ἀπολυτρώσεως signifies
the time of Nebuchadnezzar’s recovery from his madness, There is here no suggestion of price or cost. Neither is there in the common use of the verb λυτροῦσθαι, which in LXX represents
τρ and (JH, the words employed