that His lordship over the realm of death is established, so that not even in that dark world do those who are His cease to stand in their old relation to Him. τοῦ κυρίου ἐσμὲν holds alike in the seen and the unseen.
Ver. το. Σὺ δὲ: thou, in contrast with the one Lord and Judge of all. In face of our common responsibility to Him, how dare we judge each other? τὸν ἀδελφόν σου: another reason for not judging: it is inconsistent with a. re- cognition of the brotherhood of believers. ἢ καὶ σὺ τί ἐξουθενεῖς κ.τ.λ. Or thou, again, why despisest thou? etc. This is addressed to the strong and free think- ing, as the first question is to the weak and scrupulous Christian. Censorious- ness and contempt are never anything but sins, not to be practised but shunned. and that all the more when we remembe that we shall all stand at one bai παραστησόµεθα τῷ βήµατι τοῦ θεοῦ God is the universal Judge. In 2 Cor ν. 10 we have τῷ βήµατι τοῦ Χριστοῦ but here τοῦ θεοῦ is the correct reading We cannot suppose that by τοῦ θεοῦ here Paul means Christ in His Divine nature; the true way to mediate between the two expressions is seen in chap. ii. 16, Acts xvii. 31. When we all stand at that bar—and it should be part of our spiritual environment always—no one will look at his brother with either censoriousness or contempt. ,
Ver. Il. Ὑγέγραπται γάρ: the uni- versal judgment proved from Scripture, Is. lv. 23. Paul follows the LXX, but very freely. For ζῶ ἐγὼ λέγει κύριος the LXX has κατ᾽ ἐμαυτοῦ ὀμνύω. The same passage is quoted more freely still
7ο ΠΡΟΣ ΡΩΜΑΙΟΥΣ XIV. Gea”. 12. dpa οὖν] ἕκαστος ἡμῶν περὶ ἑαυτοῦ λόγον δώσει τῷ Θεῶ. 13. Μηκέτι οὖν ἀλλήλους κρίνωµεν: ἀλλὰ τοῦτο κρίνατε
~ / ~ - g Matt.xvi. μᾶλλον, τὸ μὴ τιθέναι πρόσκοµµα τῷ ἀδελφῷ ἢ "σκάνδαλον.” 14. 23; XVill. , 5 x 3 . 4 Sich. οἶδα καὶ πέπεισµαι ἐν Κυρίῳ ‘Inood, ὅτι οὐδὲν κοινὸν δι νἑαυτοῦ :ὃ et
XVi. 17; a 5 ’ i Rev Gp τῷ λογιζομένῳ τι κοινὸν εἶναι, ἐκείνῳ κοινόν: 15. εἰ δὲ 4 διὰ βρῶμα 14. ρε
ὁ ἀδελφός σου λυπεῖται, οὐκ ἔτι κατὰ ἀγάπην περιπατεῖς. μὴ τῷ
1 ovy ΜΑΟΕΙ,, all cursives, is put in text by Tdf. and bracketed by ΑΗ. and W. and H. It is omitted in BD! FP!, Syr. and by Weiss, who thinks it much more natural that the common Pauline formula αρα ουν should have been completed than mutilated. The authorities are divided in the same way between δωσει and απο- δωσει: BDF supporting the latter, which is adopted by Weiss, and RAC the former which is adopted by W. and Ἡ. Soalso Weiss omits tw θεω with BF; but W. and H. bracket it, as it is found in ΜΝΑΟΡΤ.Ρ.
2 ro µη τιθεναι προσκοµµα Tw αδελφω η σκανδαλον. προσκοµµα and η are both om. by B, Syr., Arm. Weiss thinks this gives the true reading, το py τιθεναι τω αδελφω σκανδαλον, and W. and H. put it in margin. :
3 δι εαντου NBC, followed by W. and H., Weiss, Alf.; δι avrov ADEFGL, and
of edd. Lachm. and Treg.
4 For ει Se read ει yap with SABCDFP and all edd.
in Phil. ii. το f. to describe the exaltation of Christ. In Isaiah it refers to the coming of God’s kingdom, when all nations shall worship Him. ἐξομολογή- σεται τῷ θεῷ = shall give thanks or praise to God: xv. 9, Mt. xi, 25, and
often in LXX = ΥΤΤΙΓἹ. In the sense
of “confess” it takes the accusative.
Ver. 12. ἄρα (οὖν): So then —con- clusion of this aspect of the subject: of. ν. 18, vii. 25. Every word in this sen- tence is emphatic : ἕκαστος, περὶ ἑαυτοῦ, λόγον δώσει, τῷ θεῷ. For λόγον in this sense see 1 Pet. iv. 5, Heb. xiii. 17, Matt. xii. 36, Acts xix. 40.