Ver. 2. δι οὗ καὶ: through whom also. To the fact that we have peace with God through our Lord Jesus Christ corresponds this other fact, that through Him we have had (and have) our access into this grace, etc. προσαγωγὴ has a certain touch of formality. Christ has
/ “introduced” us to our standing as
Christians: cf. Eph. ii. 18, 1 Pet. iii. 18. τῇ πίστει: by the faith referred to in ver. i. Not to be construed with εἰς τὴν
χάριν ταύτην: which would be without analogy in the N.T. The grace is sub- stantially one with justification: it is the new spiritual atmosphere in which the believer lives as reconciled to God. κανχώµεθα, which always implies the ex- pression of feeling, is to be co-ordinated with ἔχομεν. ἐπ ἐλπίδι τῆς δόξης τοῦ θεοῦ: on the basis of hope in the glory of God, i.e., of partaking in the glory of the heavenly kingdom. For ἐπ᾽ ἐλπίδι, cf. iv. 18: the construction is not else- where found with καυχᾶσθαι.
Ver. 3. οὐ µόνον δὲ ἀλλὰ καὶ καυχώ- μεθα: and not only (do we glory on that footing), but we also glory in tribula- tions. Cf. Jas.i.2 ff. ἐν ταῖς θλίψεσιν does not simply mean “' when we are in tribulations,” but also ‘‘ because we are’’: the tribulations being the ground of the glorying: see ii. 17, 23, v. 11, 1 Cor. iii, 21, 2 Cor. xii. 9, Gal. vi. 14,
aCh.viiir8, καὶ καυχώµεθα ἐπ᾽ ἐλπίδι τῆς " δόξης τοῦ Θεοῦ.
21.
3. οὗ µόνον δὲ, ἀλλὰ καὶ καυχώµεθα ! ἐν ταῖς θλίψεσιν, εἰδότες ὅτι ἡ θλίψις ὑπομονὴν αι 4. ἡ δὲ ὑπομονὴ Ὁ δοκιµήν, ἡ δὲ δοκιμὴ ἐλπίδα, 5. ἡ Phil.ii.22; δὲ ἐλπὶς οὐ καταισχύνει, ὅτι ἡ ἀγάπη τοῦ Θεοῦ 3ἐκκέχυται ἐν ταῖς
ς Acts ii. 17 3 i [,33, Χ.45. καρδίαις ἡμῶν διὰ Πνεύματος “Ayiou τοῦ δοθέντος ἡμῖν. 6. Ἔτι ς ‘ ” ς a da - 9 9 - γὰρ ” Χριστὸς ὄντων ἡμῶν “ ἀσθενῶν, κατὰ καιρὸν ὑπὲρ ἀσεβῶν ἀπέθανε.
b2 Cor. ii.9, κατεργάζεται,
dMatt.xxvi 41.
1 καυχωµεθα SADFKP; κανχωµενοι BC, Origen (twice). The participle is hardly open to suspicion on the ground of being conformed to ver. 11 (S. and H.); it is much rather the indicative (subjunctive ?) that is open to suspicion as a ‘‘ mechanical repetition’ (Alford) from the preceding verse. W. and H. put κανχωµεθα in text, κανχωμµενοι in marg. By the rule proclivi lectioni praestat ardua Alf. and Treg. are rather justified for putting kavywpevor in the text.
2 ert γαρ NACD!°KP; εις τι yap D?F; ut quid enim lat. Iren.-interp.; ει Se L Syr.; ειγε B. For a full discussion of the readings here, see S. and H. ad loc., or W. and H., Appendix, p. 108. W.and H. suspect some primitive error ; while holding the text of B to give a more probable sense than any of the other variants, Hort thinks ειπερ would better explain all the variations and be equally appropriate.
ert after ασθενων SABCD'F.
Ver. 4. ὑπομονὴν κατεργάζεται: has as its fruit, or effect,endurance. ὑπομονὴ has moré of the sense of bravery and effort than the English “' patience”: it is not so passive. 7 δὲ ὑπομονὴ δοκιµήν : endurance produces approvedness—its result is a spiritual state which has shown itself proof under trial. Cf. Jas. i. 12 (δόκιµος γενόμενος = when he has shown himself proof). Perhaps the best Eng- lish equivalent of δοκιμή would be char- acter. This in its turn results again in hope: the experience of what God can do, or rather of what He does, for the justified amid the tribulations of this life, animates into new vigour the hope with which the life of faith begins.
Ver. 5. ἡ δὲ ἐλπὶς οὐ καταισχύνει : and hope, 1.6., the hope which has not been extinguished, but confirmed under trial, does not put to shame. Ps. xxii. 6. Spes erit res (Bengel). Here the aurea catena comes to an end, and the Apostle points to that on which it is ultimately dependent. All these Christian experi- ences and hopes rest upon an assurance of the love of God. ὅτι ἤ ἀγάπη τοῦ θεοῦ κ.τ.λ. That the love of God to us is meant, not our love to Him, is obvious from ver. 6 and the whole connection : it is the evidence of God’s love to us which the Apostle proceeds to set forth. ἐκκέχνται ἐν ταῖς καρδίαις ἡμῶν (cf. Joel iii. 1, ii. 28, LXX, Acts x. 45): has been poured out in, and still floods, our hearts. διὰ πνεύματος ἁγίου τοῦ δοθέντος ἡμῖν: the aorist τοῦ δοθέντος can hardly refer to Pentecost, in which case ἡμῖν would express the consciousness of the