hCh. xiv. 18. οἱ γὰρ τοιοῦτοι TH Κυρίῳ ἡμῶν ᾿Ιησοῦ 1 Χριστῷ οὗ * δουλεύουσιν,
18. a A , a x 3 iHere only ἀλλὰ τῇ ἑαυτῶν Kota καὶ διὰ τῆς ᾿ χρηστολογίας καὶ εὐλογίας
in N
ἐξαπατῶσι τὰς καρδίας τῶν ἀκάκων.
10. ἡ γὰρ ὑμῶν ὑπακοὴ eis
πάντας ἀφίκετο: Χαίρω οὖν τὸ ep ὑμῖν: 3 θέλω δὲ Spas σοφοὺς μὲν
εἶναι eis τὸ ἀγαθὸν, ἀκεραίους δὲ εἰς τὸ κακόν.
20. 6 δὲ Θεὸς τῆς
k Rev. fi. 27. εἰρήνης " συντρίψει τὸν Σατανᾶν ὑπὸ τοὺς πόδας ὑμῶν ἐν τάχει. ἡ
1]ησον om. SABCDFP and all edd.
Σχαιρω ονν το εφ υμιν 9 ΡΕ; but S’ABCLP and all edd. ed’ υμιν ουν Χαιρω. μεν after σοφους SACP; om. BDFL. Most edd. omit, but W. and H. bracket.
Ver. 17. σκοπεῖν: to keep your eye upon, either as an example to be followed (Phil. iii. 17), or (as in this case) as a peril to be avoided. τοὺς τὰς διχοστασίας καὶ τὰ σκάνδαλα ποιοῦντας: both the persons and their conduct are supposed to be known; ‘‘the divisions’ and ‘ the scandals,” which had been occasioned in other Churches, are assumed to be familiar to the Romans. τὰ σκάνδαλα refers more naturally to conduct which would create a moral prejudice against the Gospel, and so prevent men from accepting it, than to any ordinary result of Jewish legal teaching. But if the latter caused dissension and generated bad tempers in the Church, it also might give outsiders cause to blaspheme, and to stumble at the Gospel (xiv. 13, 16). παρὰ τὴν διδαχὴν fv ὑμεῖς ἐμάθετε: ἡὑμεῖς is emphatic, and implies that they at least are as yet untouched by the false teaching. By ‘‘the teaching which you received”? is meant not ‘ Paulinism,” but Christianity, though the words of course imply that the Roman Church was not anti-Pauline. ἐκκλίνετε with ἀπὸ in 1 Pet. iii. rr, Prov. iv. 15.
Ver. 18. οἱ yap τοιοῦτοι κ.τ.λ. Chris- tians must not associate with those who do not serve the one Lord. τῷ Κυρίφ ἡμῶν Χριστῷ: this combination occurs here only inN.T. τῇ ἑαντῶν κοιλίᾳ: cf. Phil. iii. το, ὧν 6 θεὸς H κοιλία. The words need not mean that the teachers in question were mere sensualists, or that they taught Epicurean or antinomian doctrines: the sense must partly be de- fined by the contrast—it is not our Lord Christ whom they serve; on the con- trary, it is base interests of their own. It is a bitter contemptuous way of de- scribing a self-seeking spirit, rather than an allusion to any particular cast of doc- Είπε, διὰ τῆς χρηστολογίας καὶ εὖλο- γίας: according to Grimm, χρηστολογία refers to the insinuating tone, εὐλογία to the fine style, of the false teachers. Ex-
amples from profane Greek bear out this distinction (εὔαρχός ἐστιν ὁ λόγος καὶ πολλὴν τὴν εὐλογίαν ἐπιθεικνύμενος καὶ εὔλεξις), but as εὐλογία in Biblical Greek, and in Philo and Josephus invari- ably has a religious sense, Cremer pre- fers to take it so here also: ‘pious talk”, ἐξαπατῶσι: vii. 11, 1 Cor. iii. 18, 2 Th. ii. 2. ἀκάκων: all the English versions, except Gen. and A.V., render ‘‘of the innocent”’ (Gifford). See Heb. vii. 26. In this place ‘ guileless”’ is rather the idea: suspecting no evil, and therefore liable to be deceived.
Ver. 19. 4 γὰρ ὑμῶν ὑπακοὴ: What is the connection? ‘I give this exhor- tation, separating you altogether from the false teachers, and from those who are liable to be misled by them; for your obedience (ὑμῶν emphasised by position) has come abroad to all men. (Cf. i. 8.) Over you therefore I rejoice, but,” etc. He expresses his confidence in them, but at the same time conveys the feeling of his anxiety. For χαίρειν ἐπὶ see 1 Cor. xiii. 6, xvi. 17. σοφοὺς μὲν εἶναι els τὸ ἀγαθὸν, ἀκεραίους δὲ cis τὸ κακόν. For ἀκέραιος see Matt. x. 16, Phil. ii. 15, and Trench, Syn., § Ivi., where there is a full discussion and com- parison with ἄκακος. The fundamental idea of the word is that of freedom from alien or disturbing elements. What Paul here wishes for the Romans—moral intelligence, not impaired in the least by any dealings with evil—does suggest that antinomianism was the peril to be guarded against. Integrity of the moral nature is the best security: the seductive teaching is instinctively repelled.