Ver. 26. καὶ οὕτως = and thus; not merely temporal, but = under the in- fluence of the jealousy so excited—under the impression produced on the Jews by. the sight of the Gentiles in their fulness peopling the kingdom—all Israel shall be saved, This is an independent sentence. For was ᾿Ισραὴλ see 1 Kings xii. 1, 2 Chron, xii. 1. It means Israel as a whole. Paul is thinking of the historical people, as the contrast with Gentiles shows, but he is not thinking of them one by one. Israel a Christian nation, Israel as a nation a part of the Messianic kingdom, is the content of his thought. To make was ᾿Ισραὴλ refer to a ‘ spirit- ual’’ Israel, or to the elect, is to miss the mark: it foretells a ‘conversion of the Jews so universal that the separation into an ‘elect remnant’ and ‘ the rest who were hardened’ shall disappear” (Gifford). καθὼς γέγραπται Isa. lix. 20 f., but the last words ὅταν ἀφέλωμαι κ.τ.λ. from Isa. xxvii. 9. The prophet says ἕνεκεν
684
Ἰακώβ' 27. καὶ αὕτη αὐτοῖς ἡ wap ἐμοῦ διαθήκη, ὅταν ἀφέλωμαι
τ Ch. ν. 10.
5 Ch. ix. 5.
ο < , > ~ 332 τὰς ἁμαρτίας αὐτῶν .
ὑμᾶς' κατὰ δὲ τὴν ἐκλογὴν, ἀγαπητοὶ διὰ τοὺς "πατέρας.
28. Kata μὲν τὸ εὐαγγέλιον, " ἐχθροὶ δι
20.
> , \ BY / νε a lo} - σ ἀμεταμέλητα γὰρ τὰ χαρίσματα καὶ ἡ κλῆσις τού Θεού. 30. Ὥσπερ γὰρ καὶ ) ὑμεῖς ποτε ἠπειθήσατε τῷ Θεῷ, νῦν δὲ ἠλεήθητε τῇ τούτων
1 και before vpers om. Noort. ABCD'F.
For νυν, which is found in ACDEFGL,
yuve is read in B. W. and H. put νυν in text, νυνι in marg. Weiss puts νυνι in text, thinking that the double νυν in ver. 31 may have induced the dropping of the t.
lor other cases, see Texthritik, S. 62.
Σίων: Paul’s ἐκ Σιὼν is probably a lapse of memory, due to the impression of passages like Ps. xiv. 7, lili. 7, Isa. ti. 3, though Philippi thinks it intentional—the object being to emphasise the title of the Jews, as against the Gentiles, to a share in the kingdom. It is then as if he said: Salvation is of the Jews, and surely there- fore for them. It is impossible to say that ἥξει refers to the first or to the second advent: the distinction is not present to Paul’s mind as he writes; all he is concerned with is the fact that in prophetic scripture language is used which implies that Israel as a people is to inherit the Messianic salvation. 6
ΝΑ. is the Messiah. ο Bars Vit 7,
ῥνόμενος, Hebrew
ἀποστρέψει ἀσεβείας. 1 Macc. iv. 58.
Ver. 27. καὶ αὕτη κ.τ.λ. This is My covenant with them = this is the consti- tution which I give them to live under. Weiss interprets this by what follows, making the αὕτη prospective, but this is somewhat forced. The διαθήκη is not equivalent to the removal of sins, though it is based upon it: it covers the whole condition introduced by that removal. Cf. Jer. xxxi. 31 ff. The deliverance referred to in vers. 26 and 27, though promised to Israel as a whole, is a re- ligious and ethical one. It has no political significance, and nothing to do with any assumed restoration of the Jews to Canaan. This is obvious even apart from the argument of Weiss that the deliverance in question is to be im- mediately followed by the resurrection ; an argument which depends on a doubt- ful interpretation of ζωὴ ἐκ νεκρῶν ver. 15.
Ver. 28. κατὰ μὲν τὸ εὐαγγέλιον. In both clauses κατὰ defines the rule by which God’s relation to Israel is deter- mined. When He looks at the Gospel, which they have rejected, they are ἐχθροὶ, objects of His hostility, and that δι’ ὑμᾶς, for the sake of the Gentiles, to whom the
.
Gospel in this way comes; when He looks at the ἐκλογὴ, the choice which He made of Israel to be His people, they are ἀγαπητοὶ, objects of His love, and that διὰ τοὺς πατέρας, on account of Abraham, Isaac and Jacob, with whom He made an everlasting covenant (cf. Gen. xvii. το, Luke i. 54 f.). The passive meaning of ἐχθροὶ is fixed by the con- trast with ἀγαπητοὶ, as well as by the logic of the passage: cf. v. 10.