Ver. 10. Consequences of this in- dwelling of Christ in the Christian. In one respect, they are not yet so complete as might be expected. τὸ μὲν capa νεκρὸν: the body, it cannot be denied, is dead because of sin: the experience we call death is inevitable for it. τὸ δὲ πγεῦμα ζωή: but the spirit (7.c., the human spirit, as is shown by the contrast with σῶμα) is “life, God-begotten, God-sus- tained life, and therefore beyond the reach of death. As death is due to sin, so is this life to δικαιοσύνη. It is prob- ably not real to distinguish here between “justification ” and “ moral righteousness. of life,” and to say that the word means either to the exclusion of the other. The
4---τδ. ΠΡΟΣ ΡΩΜΑΙΟΥΣ 647
ἁμαρτίαν, τὸ δὲ πνεῦμα ζωὴ διὰ δικαιοσύνην. 11. ei δὲ τὸ πνεῦμα «τοῦ ἐγείραντος ᾿Ιησοῦν 1 ἐκ νεκρῶν οἶκεῖ ἐν ὑμῖν, ὁ ἐγείρας τὸν Χριστὸν ἐκ νεκρῶν " ζωοποιήσει καὶ τὰ θνητὰ σώματα ὑμῶν, διὰ τοῦ ἐνοικοῦντος h Ch. iv. 17. αὐτοῦ πνεύματος ἐν ὑμῖν.
12. “APA οὖν, ἀδελφοὶ, ὀφειλέται ἐσμὲν οὗ τῇ σαρκί, τοῦ κατὰ
σάρκα Liv: 13. εἰ γὰρ κατὰ σάρκα {ῆτε, µέλλετε ἀποθνήσκειν.! Col. iii. 9 al. V. 16,
εἰ δὲ πνεύµατι τὰς ᾿ πράξεις τοῦ σώματος θανατοῦτε, ζήσεσθε. 14.1 Ver. 19; . x , ak > ο ο» ενα ] ~ 9 >» Gal.iii.26, Όσοι γὰρ πνεύματι Θεοῦ " ἄγονται, οὗτοι εἰσιν υἱοι ᾿ Θεοῦ. 15. ow iv.6f
1 Inoovv S®CDFKLP. τον Iqcouv NAB, W. and H., Weiss, Tdf., etc. τον before Χριστον is om. in $§1ABCD!?F and all edd. Χριστον is the reading of BD°FKLP, but Χριστον Ίησουν is found in ΝΑΤ 31, 47, and many fathers, and is adopted by W. and H., not by Weiss. ζωοποιησει και; om. και ΜΑ 47; W. and H. bracket; Treg. brackets itin marg. 81a το ενοικουν αυτου πνευμα BDEFGKLP it. vg. δια του ενοικονντος avrov πνευµατος ΝΑΟ, many cursives, Copt., Arm., Aeth. This is a very old variant; Clem. Alex. has the gen., Iren., Tert. and Orig. the accus. The genitive (according to Weiss) probably owes its wide diffusion, though not its origin, to the interest taken in it by the orthodox in connection with the Macedonian controversy. It may have originated in an emendation conforming the structure to that of vi. 4 (81a της δοξης του πατρος). Edd. are divided. Lachm., Treg., and Weiss adopt the accusative, Tischdf. and W. and H. the genitive, but
W. and H. put accusative in marg.
2 For εισιν viot θεου ΑΟ} read νιοι θεου εισιν.
whole argument of chaps. vi.-viii. is that neither can exist without the other. No man can begin to be good till he is justi- fied freely by God’s grace in Christ Jesus, and no one has been so justified who has not begun to live the good life in the spirit.
Ver. 11. But though the present τε- sults of the indwelling of the spirit are not all we might desire, the future is sure. The indwelling spirit is that of Him who raised Jesus from the dead, and as such it is the guarantee that our mortal bodies also (as well as our spirits) shall share in immortality. The same argument, in effect, is used in Eph. i. 18-20. ‘* The power that worketh in us”’ is the same with which ‘‘God wrought in Christ when He raised Him from the dead and set Him at His own right hand in the heavenly places’; and it will work to the same issue in ως ας in Him. The reading in the last clause is very doubt- ful, but whether we take the accus. (according to which the indwelling of the spirit is the ground on which God raises our mortal bodies to undying life) or the genit. (according to which the spirit is itself the agent in this resurrec- tion—a conception not found elsewhere in Scripture), in either case a share in the Christian resurrection is conditioned by the possession of the Spirit of Christ. It is clear from the alternation of πνεῦμα