Il,
nRom.v.2; 18. ὅτι δι αὐτοῦ ἔχομεν τὴν " προσαγωγὴν οἱ ἀμφότεροι ἐν ° ἑνὶ
ch, iii. 12 only. πνεύματι πρὸς τὸν ἢ πατέρα. ο 11,1.
10. ‘dpa οὖν οὐκέτι ἐστὲ ' ξένοι καὶ
27; ch.iv. "πάροικοι, ἀλλ᾽ ἐστὲ ὃ 'συμπολῖται τῶν " ἁγίων καὶ "οἰκεῖοι τοῦ θεοῦ,
3, 4: ids P ὶ p=1 Cor. viii. 6; 1 Ῥεῖ. i.17; John, passim.
al8.; Paul only. s Acts vii. 6,29; 1 Pet. ii. 11 only; Gen. xxiii. 4.
1 reff. v=Gal. vi. 10; 1
ἴεσχομεν NY’.
q Rom. ν. 18, vii. 3, viii. 12, ix. 16, 18; Gal. vi, τὸ r=Matt. xx. 5, 35 al.; Acts xvii. 21; Heb. xi. 13; 3 John 5; Ruth. ii. το.
t Here only; Jos., Antt., xix., 2, 2. u Ch. i.
im. v. 8 only; Isa. iii. 6.
3 Omit ονν FG., Or.
5 Rec. om. εστε with D'EKL, Syr., Cop., Arm., Orig., Bas., Euth., etc. ; insert NABCD'EFG 31, 71-3, It., Vig., Goth., Bas., Lat. Fathers.
through Him is a witness to the truth of what I have just said, viz., that Christ came and preached peace to both. The privilege referred to is a present and con- tinuing privilege (ἔχομεν, not ἐσχήκαμεν as in Rom. v. 2)—one to which effect is being given now, viz., τὴν προσαγωγήν, “the introduction,” or ‘our introduc- tion”. This noun denotes, properly speaking, the act of bringing to one, and then the approach or access (Herod., ii., 58; Xen., Cyr., vii., 5, 45). It is urged by some (Μεγ., Ell., etc.) that both here and in Rom. v. 2 it has the primary trans. sense, and denotes the privilege of being brought to God or introduced to Him. Christ would thus be pre- sented in the character of “ Bringer,” perhaps with some allusion to the office of the προσαγωγεύς through whom in Oriental courts one was brought into the royal presence. But the difference in idea between access (πρόσοδος) and ‘admission " (Ell.) or “ bringing " (προ- σαγωγή) is slight, and there seems suf- ficient justification for the intrans. sense. The ἐν ἑνὶ πνεύματι, which is strangely taken by some (Anselm, Rosenm.) as = ὁμοθυμαδόν, '' with one mind,” obviously refers to the Holy Ghost. That is made clear both by the mention of the coming and preaching in the Spirit, and by the reference both to Christ and to the Father. The ἐν is not = by, but in, with reference to the element in which alone we have the access. As that right is ours only through Christ (δι᾽ αὐτοῦ), so it is made ours in actual experience only in the Spirit, and Jew and Gentile have it alike because it is one and the same Spirit that works in both. So both have continuous access to God from whom once they were far removed, to Him, too, in the benign character of the Father (τὸν πατέρα) whom they can approach without fear.
Ver. 19. ἄρα οὖν οὐκέτι ἐστὲ ξένοι καὶ πάροικοι: So then ye are no more strangers and sojourners. At this point Paul brings to their conclusion the state-
ments made in vv. 14-18, and draws from them the natural, comforting inference. The conclusive apa is one of Paul’s favourable particles. In his writings and in the NT generally it is some- times placed second in the sentence, and sometimes (contrary to classical use) first. The combination οὖν is peculiar to Paul, and takes the first place in the sentence. In this form it has less of the ratiocinative force and more of the collective; cf. Buttm., Gram. of N. T. Greek, p. 371; Blass, Gram. of N.T. Greek, p. 273. ξένοι καὶ πάροικοι, a comprehensive expression, including “all who, whether by natural and terri- torial demarcation, or by the absence of civic privileges, were not citizens” (Ε11.). The term πάροικος in ordinary Greek means a neighbour. In the LXX it
represents Iwan (nine times) or “VA