t Rom. xv. t = t ~ Ὅν δόξαν τοῦ ' Θεοῦ.
IV, τ6---τϑ,
16. διὸ οὐκ " ἐκκακοῦμεν ᾿ GAN’ εἰ καὶ ὁ
χι 31; ἔξω ἡμῶν ἄνθρωπος "διαφθείρεται, ἀλλ᾽ ὁ ἔσωθεν 2 “ ἀνακαινοῦται
Phil. ii.
11; ο΄. (ἡμέρᾳ καὶ ἡμέρᾳ. 17. τὸ γὰρ "παραυτίκα "ἐλαφρὸν τῆς "θλίψεως
chap. vi
19. Ὁ Reff.ver.1.
ἡμῶν καθ "ὑπερβολὴν εἰς" ὑπερβολὴν αἰώνιον " βάρος δόξης
Ὑ Lk, xii. 551 "κατεργάζεται ἡμῖν, 18. μὴ σκοπούντων" ἡμῶν τὰ βλεπόμενα. ἀλλὰ
1 Tim.
5: τὰ μὴ βλεπόμενα" τὰ γὰρ βλεπόμενα "πρόσκαιρα, τὰ δὲ μὴ βλεπό-
w Col. iii. το
only; cf. Rom. xii. 2; Tit. ὙΠ Heb. vi. 6. ;of.¢
xi. 30 only; Exod. xviii. 26; ¢
ε Matt. xiii. 21;
1 See crit. note on iv. 1.
hap. i. 17. z ii. 6. c Chap. v. 5, Vii. το, 11, ix. 11, xil. 14, ete. : via -ᾱ 17; Heb. xi. ας only; ε/. 1 Thess. ii. 17.
x Here only; Ps. lxix. 4; Tobit iv. εἶ y Matt. Reff. i. 4. a Reff. i. 8. b Gal. vi. 2; 1 Thess.
ἆ Rom. xvi. 17; Gal. vi. 1; Phil. ii. 4, iii. 17.
2 DbcEKL support ο ἐσωθεν ; better ο εσω ηµων with NBCD*GP, 2 D*EG, the Latins and Peshitto have προσκαιρον και ἐλαφρον.
4 BC? and the Peshitto omit ἡμων.
® $9°C*K, the Bohairic and Harclean omit εἰς νπερβολην. ® D*G, d, e, g have σκοπονντες (an anacolouthon) for σκοπονντων ἡμῶν.
7G, g, τ give προσκαιρα εστιν.
ii. 6), the above is the rendering of the R.V. The A.V. “that the abundant grace ἜΣ through the thanksgiving of many redound to the glory of God"’ can hardly be possible, and the position of πλεονάσασα in the sentence seems to require that the words be connected as in R.V. For the transitive significance of περισσεύω see reff.
Vv. 16-18. He IS SUSTAINED BY A Giorious Hope.—Ver. 16. διὸ οὐκ ἐγκακοῦμεν κ.τ.λ.: wherefore, sc., because of the thought in ver. 14, we faint not (repeated from ver. 1); but even though our outward man is decaying, yet our inward man is being renewed day by day. That is, even though (note εἰ καί with the indicative as introducing not a mere contingency, but a matter of fact; see reff. ver. 3) the '' earthen vessel” (νετ. 7) of my body is subject to a continual véxpworg (νετ. 10) and decay, yet my true self is daily renewed by Divine grace; it is in hope of the consummation of this ‘renewal ” that I faint not (cf. Isa. xl. 30). The contrast between ὁ ἔξω ἡμῶν ἄνθρωπος and ὁ ἔσω ἡμῶν ἄνθρωπος has verbal parallels in Rom. vii. 22, Eph. iv. 22, 23, Col. iii. g (cf. also τ Pet. iii. 4), but they are not quite apposite, as in those
assages the thought is of the difference tween the lower and higher nature, the ‘*flesh"’ and the “spirit,” whereas here the decay of the bodily organism is set over against the growth in grace of the man himself; cf. the expression of P!ato, ὁ ἐντὸς ἄνθρωπος (Repubdl., ix., p. 589). The phrase ἡμέρᾳ καὶ ἡμέρᾳ is a Hebra-
ism ; it is not found in this exact form in the LXX, but it might well be a render-
ing of OV OV (cf. Gen. xxxix. το, Ps. lxviii. 19, Esther iii. 4).
Ver. 17. τὸ γὰρ παραντίκα x.7.A, : for our present light burden of affliction worketh out for us more and more exceed- ingly an eternal heavy burden of glory ; cf., for the thought (ever full of consola- tion to the troubled heart), Ps. xxx. 5, Isa. liv. 7, Matt. v. 11, Heb. xii. 11, 1 Pet. i. 6, v. 10, and especially Rom. viii. 18. παραντίκα does not refer (as the A.V. and R.V. would suggest) to the brief duration of temporal affliction, but only to its being present with us now, as set over against the future glory (see reff.), τὸ ἐλαφρὸν τῆς θλίψεως offers a good instance of “ the most classical idiom in the language of the N.T.” (Blass)— especially frequent in St. Paul—accord- ing to which a neuter singular adjective is used as if it were an abstract noun; cf. chap. viii. 8, Rom. viii. 3, 1 Cor, i. 25, Phil. iii. 8, etc., for a like construction, καθ᾽ ὑπερβολὴν εἰς ὑπερβολήν is another