Ver. 6. The indifference of the ques- tions at issue, from the religious point of view, is shown by the fact that both parties, by the line of action they choose, have the same end in view—viz., the interest of the Lord. 6 φρονῶν τὴν jpépav cf. Col. iii. 2. The setting of the mind upon the day implies of course some distinction between it and others. The clause καὶ 6 ph Φρονῶν .. . οὐ φρονεῖ is omitted by most editors, but its absence from most MSS. might still be due to homeoteleuton. εὐχαριστεῖ: thanksgiving to God consecrates every meal, whether it be the ascetic one of him who abstains from wine and flesh (6 μὴ ἐσθίων), or the more generous one of him who uses both (6 ἐσθίων): cf. Acts xxvii. 35, 1 Cor. x. 30, r Tim. iv. 3- 5. The thanksgiving shows that in either case the Christian is acting els δόξαν θεοῦ (τ Cor. x. 31), and therefore that the Lord’s interest is safe.
Ver. 7 f. οὐδεὶς γὰρ ἡμῶν ἑαυτῷ C7 κ.τ.λ. The truth which has_ been affirmed in regard to the Christian’s use of food, and observance or non-observ- ance of days, is here based on a larger
6—r11.
η ~ a ‘ > ‘ € ο > , ἑαυτῷ Cf, καὶ ovSeis,éautd ἀποθνήσκει.
1ο
8. ἐάν τε γὰρ ἵῶμεν,
- / - , ~ , ra τῷ Κυρίῳ lopev> ἐάν τε ἀποθνήσκωμεν, τῷ Κυρίῳ ἀποθνήσκομεν.
A A , ἐάν τε οὖν ζῶμεν, ἐάν τε ἀποθνήσκωμεν, τοῦ Κυρίου ° ἐσμέν.
al , ‘\ A Δ 9; τοῦτο yap Χριστὸς kai! ἀπέθανε καὶ ἀνέστη καὶ ἀνέζησεν, ἵνα καὶ iii. 23.
νεκρῶν καὶ ζώντων κυριεύση.
Q. εἰς ο Ch. viii. ; 1 Cor
10. Σὺ δὲ τί κρίνεις τὸν ἀδελφόν σου;
ἢ καὶ σὺ τί ἐξουθενεῖς τὸν ἀδελφόν σου; πάντες γὰρ ‘ παραστησόµεθα f Acts
- , A A 2 τῷ βήµατι τοῦ Χριστοῦ.
Il. γέγραπται γὰρ, “ Za ἐγῶ, λέγει Κύριος,
XXVii. 24.
ὅτι ἐμοὶ κάµψει πᾶν yovu, καὶ Taga γλῶσσα ἐξομολογήσεται ὃ τῷ pol κάμ Ὑόνυ, γ μολογή
1Om. και before απεθανε with ΔΙ ΑΒΟΙΡΙΕΡ,. For ανεστη και ανεζησεν read
only εἵησεν with SABCDLP and all edd.
2 rou Χριστου ΝΟ ΤΡ: του θεου $'ABC!DF and all edd.
5 εξομολογησεται πασα γλωσσα BDF (and A of LXX); but πασα γλωσσα εξοµολογησεται SACD®LP. The latter order is followed by Weiss, W. and Η., and Tischdf. Probably the verb was put first in BF, etc., to conform to the parallel
clause.
truth of which it is a part. His whole life belongs not to himself, but to his Lord. ‘No one of us liveth to himself,” does not mean, ‘“‘every man’s conduct affects others for better or worse, whether he will or not’’; it means, ‘‘no Christian is his own end in life; what is always present to his mind, as the rule of his conduct, is the will and the interest of his Lord”. The same holds of his dying. He does not choose either the time or the mode of it, like a Roman Stoic, to please himself. He dies when the Lord will, as the Lord will, and even by his death glorifies God. In ver. 14 ff. Paul comes to speak of the influence of conduct upon others; but here there is no such thing in view; the prominence given to τῷ κνυρίῳ (τοῦ κυρίου) three times in ver. 8 shows that the one truth present to his mind is the all-determining signifi- cance, for Christian conduct, of the rela- tion to Christ. This (ideally) determines everything, alike in life and death; and all that is determined by it is right.
Ver. 9. eis τοῦτο yap... ἵνα: cf. 2 Cor. ii.9. ἔζησεν refers to the resurrec- tion, as is shown by the order of the words, the connection elsewhere in Paul of Lordship with the resurrection (cf. Phil. ii. 9 ff.), and the aorist tense which describes an act, and not the continued existence of Christ on earth (Sanday and Headlam): cf. Rev. ii. 8 (ὃς ἐγένετο νεκρὸς κ. ELnorev), xx. 4 f. ἵνα denotes God’s purpose in subjecting His Son to this experience. We must not suppose that ἀπέθανεν is specially connected with νεκρῶν and ἔζησεν with ζώντων; there is the same mannerism as in iv. 25. ‘Rather is it through Christ’s resurrection