673
Xwpis κηρύσσοντος; 15. πῶς δὲ κηρύξουσιν,! ἐὰν μὴ ἀποσταλῶσι ; καθὼς γέγραπται, “ Ὡς dpator οἱ πόδες τῶν εὐαγγελιζομένων εἰρήνην,:
τῶν εὐαγγελιζομένων τὰ ἀγαθά”. 16.
"ANN οὐ πάντες " ὑπήκουσαν n Acts vi 7.
~ , ~ ~ .. τῷ εὐαγγελίῳ ᾿ “Hoatas γὰρ λέγει, “'' Κύριε, τίς ἐπίστευσε τῇ ° ἀκοῇ οι Thess.ii.
ἡμῶν; 17. dpa ἡ πίστις ἐξ ἀκοῆς, ἡ δὲ ἀκοὴ διὰ ῥήματος Θεοῦ.ὸ
13; Heb. iv. 2.
? For κηρυξουσιν read κηρνξωσιν with NABDKLP. For καθως read καθαπερ
with B. See note}, page 598.
2 evayyeAtLopevwv ειρηνην των om. NABC 47; ins. N°>DFKLP. The omission
may be due to homeeoteleuton.
Weiss thinks it is, and keeps these words in the text; Treg. thinks it possible, and brackets them in margin.
On the other hand,
they may have been inserted to make the quotation agree better (it does not even then agree closely) with the LXX. The MSS. authority by itself is decisive for the
omission.
τα αγαθα Ν ΓΣ *KL; om. τα S®ABCD!F (and LXX).
W. and H. read
ως wpatot οι ποδες των ευαγγελιζοµενων αγαθα. > @eov AD*® (στ.) KL; Χριστου ΝΒΟΡ 47 and all edd.
has been made possible for the Jews. The special application to them, in which the argument of the chapter is clinched, is not made till ver. 19; here they are only involved with the rest of the world which bas heard the Gospel. πῶς οὖν ἐπικαλέσωνται : sc. τοῦτον. πῶς δὲ πιστεύσωσιν οὗ οὖκ ἤκουσαν; It is simplest to render, How are they to believe on Him Whom they have not heard ? identifying the voice of the preachers with that of Christ. Winer, p. 249. Cf. Eph. ii. 17. The rendering, Him of Whom they have not heard, would be legitimate in poetry. πῶς δὲ ἀκούσωσιν: this deliberative form is in all probability right: see critical note and Blass, Gramm. des Neut. Griech., 205. ἐὰν μὴ ἀποσταλῶσιν: viz., by the Lord Whom they preach, and Who is heard speaking when they speak. Cf. 1 Cor. i. 17, ἀπέστειλέν µε Χριστὸς ... evayyeNiLeo@ar. To find here the idea of an official ministry, as something ' belonging essentially to the constitution of the Church, is grotesque. “St. Paul argues back from effect to cause, through the series of Prayer, Faith, Hearing, Preaching, Sending; thus the last link in his argument must be the first in the realisation from which the rest follow; this one therefore he confirms by the prophetic announcement in Isa. lii. 7 ” (Gifford). ὡς ὡραῖοι: the true text of Romans greatly abbreviates the prophet’s words, but the joy with which the de- liverance from Babylon was foreseen is in keeping with that with which Paul contemplates the universal preaching of the Gospel.
Ver. 16. The fact remains, however, in spite of this universal preaching, that