Ver. 12 f. Practical enforcement of vers. 1-11. Theinner life isin union with Christ, and the outer (bodily) life must not be inconsistent with it (Weiss). ἐν τῷ θνητῷ ὑμῶν σώματι: the suggestion οἳ θνητὸς is rather that the frail body should be protected against the tyranny οί sin, than that sin leads to the death of the body. μηδὲ παριστάνετε .. - ἀλλὰ παραστήσατε: and do not goon, as you have been doing, putting your members at the service of sin, but put them once for all at the service of God. For the difference between pres. and aor. imper., see Winer, p. 393 f. ὅπλα ἀδικίας: the gen. is of quality, cf. Luke xvi. 8,9. ὅπλα in the N.T. seems always to mean weapons, not instruments: see
10—17.
635
ὑμῶν © σώµατι, eis τὸ ὑπακούειν αὐτῇ év' ταῖς ἐπιθυμίαις αὐτοῦ: 13. ¢ Ch.viiirs.
μηδὲ παριστάνετε τὰ µέλη ὑμῶν ὅπλα ἀδικίας τῇ ἁμαρτίᾳ: ἀλλὰ
παραστήσατε ἑαυτοὺς τῷ Θεῷ ὡς” ἐκ νεκρῶν “ῶντας, καὶ τὰ µέλη
ο... - λ Ἀδ , fas ~ ς LA cy coA > , - υμων οπΛλα ικαιοσυνης τῷ Θεῷ. 14. αμµαρτια γαρ υμων ου κυριευσει *hCh xiii.
οὐ γάρ ἐστε ὑπὸ νόµον, ἀλλ᾽ ὑπὸ χάριν.
15. Τί οὖν; ἁμαρτήσομεν,» ὅτι οὐκ ἐσμὲν ᾧ
χάριν; μὴ Ὑένοιτ. 16. οὐκ οἴδατε
ὑπὸ νόµον, GAN? ὑπὸ it Cor. ix, a 20. ὅτι παριστάνετε ἑαυτοὺς
- La δούλους εἰς ὑπακοὴν, δοῦλοί ἐστε ᾧ ὑπακούετε, ἤτοι ἁμαρτίας eis
θάνατον, ἢ ὑπακοῆς εἰς δικαιοσύνην; 17. Χάρις δὲ τῷ Θεῷ, ὅτι Fre
1 αντη εν ΟΚΙ.Ρ:; om. ΝΑΒΟΙ 47, vulg.; αντη only, DF, Orig.-inter.
The
received reading is apparently an attempt to combine the other two.
25 DFKLP 17; Ὀμίωσει SABC 47. 3 For αµαρτησοµεν SABCDKLP read
2 Cor. x. 4, 6, 7, and cf. ὀψώνια, ver. 23. ὡσεὶ ἐκ νεκρῶν ζῶντας: they were really such; the ὡσεὶ signifies that they are to think of themselves as such, and to act accordingly.
Ver. 14. They can obey these ex- hortations, for sin will not be their tyrant now, since they are not under law, but under grace. It is not restraint, but inspiration, which liberates from sin: not Mount Sinai but Mount Calvary which makes saints. But this very way of putting the truth (which will be ex- panded in chaps, vii. and viii.) seems to raise the old difficulty of iii. 8, vi. 1 again. The Apostle states it himself, and proceeds to a final refutation of it.
Ver. 15. ἁμαρτήσωμεν; deliberative : are we to sin because our lite is not ruled by statutes, but inspired by the sense of what we owe to that free pardoning mercy of God? Are we to sin because God justifies the ungodly at the:Cross?
Ver. 16. οὐκ οἴδατε: It is excladed by the elementary principle that no man can serve two masters (Matt. vi. 24). The δοῦλους is the exclusive property of one, and he belongs to that one eis ὑπακοὴν, with obedience in view ; nothing else than obedience to his master alone is contemplated. The masters here are ἁμαρτία whose service ends in death, and ὑπακοὴ (cf. v. το) whose service ends inrighteousness. δικαιοσύνη here cannot be ‘‘justification,” but righteousness in the sense of the character which God approves. ἤτοι here only in N.T. = of course these are the only alternatives.
Ver. 17. Paul thanks God that his readers have already made their choice, and made it for obedience. ὅτι ἦτε... ὑπηκούσατε δὲ: the co-ordination seems
αµαρτησωμεν.
to imply that Paul is grateful (x) that their servitude to sin is ῥασέ--ἦτε having the emphasis; (2) that they have received the Gospel. Yet the two things are one, and it would have been more natural to subordinate the first: “that though ye were slaves of sin, ye obeyed,’ etc. ὑπηκούσατε εἰς ὃν παρεδόθητε τύπον διδαχῆς must be resolved into 4. τῷ τύπῳ τῆς διδαχῆς εἰς ὃν παρεδόθητε. The alternative is eis τὸν τύπον τῆς διδαχῆς ὃς παρεδόθη ὑμῖν (Kypke). But ὑπακούειν εἴς τι Only means to be obedient with respect to something, not to be obedient fo some one, or some thing, which is the sense required here. A true parallel is Cyril of Jerus. Catechet. lect. iv., § iii.: πρὸ δὲ τῆς eis τὴν πίστιν παραδόσεως; the catechumens were handed over to the faith. But what is the τύπος διδαχῆς to which the converts at Rome were handed over? Many, in the line of these words of Cyril, conceive of it as a “type of doc- trine,’’ a special mode of presenting the Gospel, which had as catchwords, e.g., “not under law but under grace,’’ or ‘free from sin and slaves to righteous- ness,’ or more probably, ‘‘dying with Christ and rising with Him”’. In other words, Paulinism as modern theology conceives it. But this is an anachronism. It is only modern eyes that see distinct doctrinal types in the N.T., and Paul, as far as he knew (1 Cor. xv. 3-11), preached the same Gospel as the other Apostles. It is unnecessary, also, to the argument. In whatever form the Gospel won the obedience of men, it was incon- sistent with their continuance in sin. Hence it seems nearer the truth to take τύπος διδαχῆς in a more general sense; va