τ--9. ΠΡΟΣ ΡΩΜΑΙΟΥΣ
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Ὑέγονεν. 6. εἰ δὲ Χάριτι, οὐκ ἔτι ἐξ ἔργων ΄ ἐπεὶ ἡ χάρις οὐκ ἔτι
γίνεται Χάρις. εἰ δὲ ἐξ ἔργων, οὐκ ἔτι ἐστὶ Χάρις ΄ ἐπεὶ τὸ ἔργον οὐκ ἔτι ἐστὶν Epyov. 7. Τί οὖν; ὃ ἐπιζητεῖ Ισραὴλ, τούτου 2 οὐκ ἐπέτυχεν, ἡ δὲ ἐκλογὴ ἐπέτυχεν * οἱ δὲλοιποὶ ἐπωρώθησαν 8. (καθὼς ὃ γέγραπται, “΄ Ἔδωκεν αὐτοῖς 6 Θεος πνεῦμα κατανύξεως, ὀφθαλμοὺς Tot μὴ βλέπειν, καὶ Gra τοῦ μὴ ἀκούειν ”), ἕως τῆς σήμερον ἡ ἡμέρας. d 2 Cor. iit
ϱ. καὶ Δαβὶδ λέγει, '' Γενηθήτω ἡ τράπεζα αὐτῶν εἰς παγίδα καὶ eis
1 ει δε εξ εργων ουκ ετι εστι χαρις επει το εργον ουκ ετι εστιν εργον. Αἱἱ this is omitted in N’ACDEFG, vulg., Egypt. verss., Orig. lat. and Latin fathers; inserted with some variations (for the last εργον B has χαρις, by a slip, surely) in \°BL and later MSS. According to Sanday and Headlam, there can be no doubt that the addition is a gloss; B is not sufficient to justify a Western addition of this kind against such preponderating authority. The words are omitted by most edd., but Alf. brackets them, and Weiss retains them in the text ; the χαρις in B for epyov at
end only makes the omission by homceot. easier. 2 For tovtov read τονυτο with NABCDFL.
3 καθως; read with NB καθαπερ.
love alone. The idea is the same as in chap. ix. 6-13: but ¢f. note on ver. 4.
Ver. 6. Expansion of χάριτος in ver. 5: grace and works are mutually ex- clusive. Nothing a man can do gives him a claim as of right against God to be included in the remnant. ἐπεὶ: other- wise. Cf. νετ. 22, iii. 6. Gratia nisi gratis sit gratia non est. Aug. The fact that there is a remnant, and one owing its existence to God’s grace, is the proof that (in spite of the wholesale defection of Israel) God has not cast off His people.
Ver. 7. τίοὖν; Whatthen? Howare we to describe the present situation, if . not in the painful language of verse τὸ Thus: 6 ἐπιζητεῖ Ισραὴλ κ.τ.λ. What Israel is in quest of is δικαιοσύνη: the present conveys more sympathetically than the impft. of some MSS. the Apostle’s sense of the ceaseless and noble (though misdirected)efforts of his country- men. ἐπέτυχεν: Jas. iv. 2, Heb. vi. 15. ἡ δὲ ἐκλογή = ot ἐκλεκτοί = τὸ λεῖμμα. ἐπωρώθησαν: were hardened, 2 Cor. iii. 14, John xii. 40, Me. vi. 52, viii. 17. Paul does not say how they were hardened or by whom: there is the same indefinite- ness here as in κατηρτισµένα εἰς ἀπώλειαν in ix. 22. It may be quite possible to give a true sense to the assertion that they were hardened by God (cf. the following verse), although the hardening in this case is always regarded as a punishment for sin, that is, as a confirm- ing in an obduracy which originally was not of God, but their own; as if the idea were, first they would not, and then, in
See note Σ, page 673.
God’s just reaction against their sin, they could not; but it is a mistake to import into the text a definiteness which does not belong to it. It is rather essential to Paul’s argument that he should not be bound down to one-sided interpretations of what he has intention- ally left vague.
Ver. 8 ff. This hardening (at the present day ver. 5) agrees with God’s action toward Israel in the past, as ex- hibited in Scripture. The words from the O.T. can hardly be called a quota- tion; Deut. xxix. 4, Is. xxix. 10, Is. vi. 9, 10, all contributed something to them. The πνεῦμα κατανύξεως is from Is. xxix. 10, and answers to the Heb.
Mons ΠΠ, 4 spirit of deep sleep
or torpor. Virtually it is defined by what follows—unseeing eyes, unhearing ears: a spirit which produces a condition of insensibility, to which every appeal is vain. κατάνυξις only occurs in LXX, Is. xxix. 10, Ps. lix. 4 (οἶνον κατανύξεως); but the verb κατανύσσομαι is used by