Ver. 7. 8d προσλαμβάνεσθε ἀλλή- λους: διὸ = that such praise may be possible. For προσλαµβ. see xiv. 1-3. καθὼς καὶ 6 Χριστὸς προσελάβετο ὑμᾶς. ὑμᾶς covers both parties in the Church, however they are to be distinguished ; if Christ received both, they are bound to receive each other. The last words, eis δόξαν τοῦ θεοῦ, are probably to be con- strued with προσλαμβάνεσθε ἀλλήλους ; they resume the idea of ver. 6 (Wa... δοξάζητε): the διὸ with which ver. 7 begins starts from that idea of glorifying God, and looks on to it as the end to be attained when all Christians in love receive each other. But the clause has of course a meaning even if attached to what immediately precedes: 6 Χριστὸς προσελ. ὑμᾶς. Cf. Phil. ii, rx, Eph. i. 12-14. Christ’s reception of the Jews led to God’s being glorified tor His faith- fulness; His reception of the Gentiles to God’s being glorified for His mercy. So Weiss, who argues that in what follows we have the expansion and proof of the
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f Ch. xiv. II
ΠΡΟΣ ΡΩΜΑΙΟΥΣ XV. ἐπαγγελίας τῶν πατέρων" g. τὰ δὲ έθνη ὑπὲρ ἐλέους δοξάσαι τὸν Θεὸν, καθὼς γέγραπται, “ Ava τοῦτο ‘ ἐξομολογήσομαί σοι ἐν ἔθνεσι, 1Ο. καὶ
Δ κ Sa s a 33 , / «6 > , καὶ τῷ ὀνόματί σου para”. πάλιν λέγει, “ Εὐφράνθητε,
ἔθνη, μετὰ τοῦ λαοῦ αὐτοῦ”. 11. καὶ πάλιν, “ Αἰνεῖτε τὸν Κύριον,
πάντα τὰ ἔθνη,' καὶ ἐπαινέσατε αὐτὸν, πάντες οἱ λαοί”. 12. καὶ πάλιν Ἡσαΐας λέγει, '΄ Ἔσται ἡ ῥίζα τοῦ ᾿Ιεσσαὶ, καὶ 6 ἀνιστάμενος ἄρχειν ἐθνῶν, éw αὐτῷ ἔθνη ἐλπιοῦσιν”.. 13.6 δὲ Θεὸς τῆς ἐλπίδος
’ αι , A x 9. 7 ee fot , 3 a πληρώσαι ὑμᾶς πάσης χαρᾶς καὶ εἰρήνης” ἐν τῷ πιστεύειν, εἰς τὸ
περισσεύειν ὑμᾶς ἐν τῇ ἐλπίδι, ἐν δυνάµει Πνεύματος “Ayiou.
1 For τον κυριον παντα τα εθνη (so LXX), read παντα τα εθνη τον Κυριον ΝΑΒΡΡ and all edd. For επαινεσατε (so LXX, B) FLP read επαινεσατωσαν (LXX, A)