τὸν Φόβον, τὸν φόβον' τῷ τὴν τιμὴν, THY 8. Μηδενὶ μηδὲν ὀφείλετε,' εἰ μὴ τὸ ἀγαπᾷν ἀλλήλους: 6
9. τὸ γὰρ, “Od µοι-
25. ’ τιμήν. γὰρ ἀγαπῶν τὸν ἕτερον, νόµον πεπλήρωκε. Pe Χεύσεις, οὐ Φονεύσεις, οὐ κλέψεις, οὐ Weudopaptupycets,” οὐκ ἐπι- d ανα,
’ 35 Gal. v. 14; Bupjoets, καὶ εἴ τις ἑτέρα ἐντολὴ, ἐν τούτῳ τῷ λόγω ἀνακεφαλαιοῦται,
Eph. iv. aaah)
e Ch. xi. 12, 25.
ἐν τῷ, ““"Ayatyoers τὸν "πλησίον σου ὡς ἑαυτόν”..
1Ο. ἡ ἀγάπη τῷ
πλησίον κακὸν οὐκ ἐργάζεται' "πλήρωμα οὖν νόµου ἡ ἀγάπη.
1 οφειλετε seems the only possible reading, yet is not given by any authority. οφειλητε N°; οφειλοντες SQ}, Orig.; οφιλειτεΒ. For αγαπαν αλληλους MABDFP
read αλληλους αγαπαν; so all edd.
2 ov ψευδοµαρτυρησεις om. ABDFL and all edd. The insertion is made by WP,
etc., to complete the reference to the decalogue.
SADLP; om. by BF latt., Orig.-interp.
and W. and H.; omitted entirely by Weiss.
with ABD.
individuals toward each other. τῷ τὸν φόρον τὸν ddpov : this is quite intelligible, but nothing can make it grammatical: see Winer, p. 737. For the distinction of φόρος and τέλος see Trench, Syz., p. 392. For φόβος and τιµή 1 Pet. ii. 17.
Ver. 8. εἰ μὴ τὸ ἀλλήλους Gyarray = except mutual love. This is the debitum immortale of Bengel; hoc enim et quo- tidie solvere et semper debere expedit nobis (Origen). 6 γὰρ ἀγαπῶν τὸν ἕτερον: he who loves his neighbour, the other with whom he hasto do. Cf. ii. 1, 21 (Weiss). vépov πεπλήρωκεν = has done all that law requires. From what follows it is clear that Paul is thinking of the Mosaic law; it was virtually the only thing in the world to which he could apply the word νόμος, or which he could use to illustrate that word. The relation of chaps. xii. and xiii. to the Gospels makes it very credible that Paul had here in his mind the words of our Lord in Matt. xxii. 34 ff.
Ver. g. τὸ yap OU poryetoets. Cf. viii. 26. The order of the command- ments here is different from that in Exod. xx. or Deut. v. (Hebrew), but it is the same as in Luke xviii. 20, and (so far) in James ii. 11. This order is also found in Cod. B. of the LXX in Deut. v. καὶ εἴ τις ἑτέρα ἐντολή: this shows that the enumeration does not aim at complete- ness, and that the insertion in some MSS. of od ψευδοµαρτυρήσεις, to com- plete the second table, is beside the mark. ἀνακεφαλαιοῦται: it is summed up—the scattered particulars are resumed and brought to one. The only other instance of this word in the N.T. (Eph. i. 10) illustrates the present one, though
εν tw before αγαπήσεις is ins. by It is bracketed by Lachm., Treg., Alf., Instead of εαυτον FLP read σεαυτον
the meaning is not exactly the same. ὀἀγαπήσεις τὸν πλησίον σου κ.τ.λ. In Lev. xix. 18 this is given as a summary of various laws, mostly precepts enjoin- ing humanity, in various relations; by our Lord (in Matt. xxii. 39) and by Paul (here and in Gal. v. 14) an ampler, indeed an unlimited range, is given to it. Its supreme position too seems to be what is indicated in James ii. 8 by calling it γόµος βασιλικός.
Ver. το. ἀγάπη . «. κακὸν οὐκ. ἐργάζεται. This is all that is formally required by the law as quoted above (οὐ µοιχεύσεις, etc.): therefore love is πλή- popa νόµον, law’s fulfilment. Of course love is an inspiration rather than a re- straint, and transcends law as embodied in merely negative commandments; but the form in which the law actually existed determines the form in which the Apostle expresses himself. It is ap- parent once more that νόμος is the Mosaic law, and not law in general; it is from it the prohibitions are derived on. the ground of which the Apostle argues, and to it therefore we must apply his conclusion, πλήρωμα οὖν νόµου ἡ ἀγάπη.