Ver. 10. καρδίᾳ γὰρ πιστεύεται εἰς δικαιοσύνην, στόµατι δὲ ὁμολογεῖται εἰς σωτηρίαν. The parallelism is like that in the previous verse, though the order of the clauses is reversed. To be saved one must attain δικαιοσύνη, and this depends on heart-faith ; such faith, again, leading to salvation, must confess itself. To separate the two clauses, and look for an independent meaning in each, is a mistake; a heart believing unto righteous- ness, and a mouth making confession unto salvation, are not really two things, but two sides of the same thing. The formalism which seems to contrast them is merely a mental (perhaps only a literary) idiosyncrasy of the writer. It is true to say that such a confession as is meant here was made at baptism; but to limit it to baptism, or to use this verse to prove baptism essential to salvation, is, as Weiss says, unerhérter Dogma- tismus.
Ver. τι. This verse proves from Scripture the main idea in the preceding, viz., that faith saves. It is a quotation from Is, xxviii. 16 (see ix. 33) with the addition of was, to which nothing corre-
672
m Ch. iii. 22. 64 a 22. KATQLOXUVUNOETAL . 1 Cor. xiv. Χ 7
12. οὐ γάρ ἐστι διαστολὴ ™ Ἰουδαίου τε καὶ
7. Ἕλληνος: ὁ γὰρ αὐτὸς Κύριος πάντων, πλουτῶν εἲς πάντας τοὺς
ἐπικαλουμένους αὐτόν.
325 Κυρίου, σωθήσεται.
13. “Mas γὰρ ὃς ἂν ἐπικαλέσηται τὸ ὄνομα
14. Πῶς οὖν ἐπικαλέσονται ! εἰς ὃν οὐκ ἐπίσ-
lo δὲ , 2 > 34 A α ὃν 4 τευσαν; πως OE πιστευσουσιν OU ουκ ὖηκουσαν; πως δὲ ακουσουσι
1επικαλεσονται KLP; επικαλεσωνται ΔΑΒΡΕ, all edd. So for πιστευσουσιν AKL, read πιστευσωσιν with BDF. The received ακουσουσι of L has been corrected into the classical ακονσονται in $1DFK; the true reading ακουσωσι is preserved only in B (with correctors of §§ and A) and some cursives.
sponds either in Hebr. or LXX. Yet oddly enough it is on this wag that the rest of the Apostle’s argument turns. The way of righteousness and salvation by faith, he goes on to show, is meant for all.
Ver. 12. οὐ γάρ ἐστι διαστολὴ Ἰουδαίου τε καὶ Ἕλληνος: this has been proved in one sense in chap. iii.—there is no distinction between them in point of sin; it is now asserted in another sense —there is no distinction between them in that the same Lord is waiting to save all on the same conditions. Κύριος πάντων is best taken as predicate: the same Lord is Lord of all: cf. Acts x. 36, Phil. ii. το f. Christ is undoubtedly meant: in His presence, in view of His work and His present relation to men, all differences disappear; there can be only one re- ligion. πλουτῶν cis πάντας: abounding in wealth toward all. Christ can impart to all men what all men need—the righteousness of God. Cf. v. 15-17, Eph. iii. 8, τὸ ἀγεξιχνίαστον πλοῦτος τοῦ Χριστοῦ. τοὺς ἐπικαλουμένους αὐτόν: cf. 1 C. i. 2 where Christians are de- scribed as οἱ ἐπικαλούμενοι τὸ ὄνομα T. Κ. ἡμῶν I. Χ. The formula, as the next verse shows, is borrewed from the Old Testament ; and as Weiss remarks, verse 13 sets aside every idea of a distinction between the invocation of God and that of Christ. Toa Christian, as Paul con- ceives him, Christ has at least the re- ligious value of God; the Christian soul has that adoring attitude to Christ which (when shown in relation to Jehovah) was characteristic of O.T. religion, See Acts ix. 14,21, Acts xxii. 16(Paul’s conversion), 2 Tim. 1. 22. It is a fair paraphrase of the words to say that salvation depends on this: whether a sinful man will make appeal for it to Christ in prayer, as to One in whom all God’s saving judgment and mercy dwell bodily. It rests with Christ, so appealed to, to make a man partaker in the righteousness of God and eternal life.