W. (William) Sanday.

A critical and exegetical commentary on the Epistle to the Romans online

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18. These false teachers are described as being self-interested
in their motives, specious and deceptive in their manners. Cf.

Phil. iii. 19 iv TO reXof anoaXtia, Sjv 6 6fhs ^ KoiK'ia, Kai ^ bo^a fP rj

alaxvvTj aiiTwv, 01 t« iniytia <f>povovuTfs.

TT) eaiiTwv KoiXia. These words do not in this case appear to
mean that their habits are lax and epicurean, but that their motives
are interested, and their conceptions and objects are inadequate.
So Oi igen : Sed et quid causae sit, qua iurgia in ecdesiis susciianiur,
el li/es, divini Spiritus ifjstinctu aperit. Ventris, inquii, gratia : hoc
est. quaestus et cupiditatis. The meaning is the same probably in
the somewhat parallel passages Phil. iii. 17-21; Col. ii. 20-iii. 4.
So Hort lyjudaistic Christianity, p. 124) explains TaneivocppoavvT] to
mean ' a grovelling habit of mind, choosing lower things as the
primary sphere of religion, and not ra avu, the region in which
Cl'J-ist is seated at God's right hand.'

XprjcrToXoytas Kai euXoyias, * fair and flattering speech.' In
illusti aiion of the first word all commentators quote Jul. Capitolinus,
Fertifiax 13 (in Hist. August): xpT^'ro^oyo" eum appellantes qui bent
loqueretur et male facer et. The use of tvXoyla which generally means
' praise,' ' laudation,' or ' blessing' (cp. xv. 29), in a bad sense as
here of ' flattering' or ' specious' language is rare. An instance is
quoted in the dictionaries from Aesop. Fad. 229, p. 150, ed. Av.

f'cfi^ ('it fvXnyias (vnoprjs e-ywye trow oi' KrjSofiai.

19. ■n yap ufxwc oTTOKO^. * I exhort and warn you because your
excellence and fidelity although they give me great cause for
rejoicing increase my anxiety.' These words seem definitely
to imply that there w^ere not as yet any dissensions or erroneous
teaching in the Church. They are (as has been noiiced) quite
mconsistent with the supposed Ebionite character of the Church.
When that theory was given up, all ground for holding these
words spurious was taken away.

Oi\o} 8e ujias. St. Paul wishes to give this warning without
at the same time saying anything to injure their feelings. He
gives it because he wishes them to be discreet and wary, and


therefore blameless. In Matt. x. i6 the disciples are to be
(f>povtfxoi and a/cepaioi : see also Phil. ii. 15.

20. 6 8e ©COS Tr]s cipVii'T]?. See on xv. 13. It is the 'God of
peace ' who will thus overthrow Satan, because the effect of these
divisions is to break up the peace of the Church.

ffoi'Tpiv|/ei : 'will throw him under your feet, that you may trample
upon him.'

Toi' Xarami'. In 2 Cor. xi. 14 St. Paul writes 'for even Satan
fashioneth himself into an angel of light. It is no great thing
therefore if his ministers also fashion themselves as ministers of
righteousness.' The ministers of Satan are looked upon as im-
personating Satan himself, and therefore if the Church keeps at
peace it will trample Satan and his wiles under foot.

r\ xdpis K.T.X. St. Paul closes this warning with a salutation
as at the end of an Epistle.

There is very considerable divergence in different authorities as to the

benedictions which they inseit in these concluding verses.

(i) The TR. reads in ver. 20 ^ X"P'* ''■ow Hvp'iov ^jxwv 'Irjaov [XpioTov]

H($' VfXWV.

This is supported by N A B C LP, &c., Vnlg. &c., Orig.-lat.
It is omitted by D E F G Sedul.
(a) In ver. 34 it reads v X«/"s toiJ Kvpiov fifiwv *I. X. iktSl volvtuv viiSiv.

This is omitted by NABC, Vnlg. codJ. (am. fuld. harl.) Boh. Aetli

It is inserted by DEFGL, «&c., Vulg. Hard. Chrys. &c. Of these
F G L omit vv. 25-27, and therefore make these words the end of the
(3) A third and smaller group puts these words at the end of ver. 37 :
P. 17. 80, Fesh. Arm. Ambistr.
Analyzing these readings we find :

N A EC, Orig.-lat. have a benediction at ver. ai only.

D E F G have one at ver. 24 only.

L, Vulg. c/em., Chrys., and the mass of later authorities have it in both

P has it at ver. 21, and after ver. 37.
The correct text clearly has a benediction at ver. 21 and there only; it
was afterwards moved to a place after ver. 24, which was very probably
in some MSS. the end of the Epistle, and in later MSS., by a natural
conflation, appears in both. See the Introduction, § 9.


XVI. 21-23. All my companions — Timothy^ Lucius, Jason^
and Sosipater — greet you. I Tertins, ike amanuensis, alsa
give you Christian greeting. So too do Gaius, and Erastus^
treasurer of Corinth, and Quartus.

21-23. These three verses form a sort oi postscript, added after


the conclusion of the letter and containing the names of St. Paul's


21. Tifji<59£os had been with St. Paul in Macedonia (a Cor. i. i) :
of his movements since then we have no knowledge. Tlie /lou
with avvepyos is Omitted by B.

AouKios might be the Lucius of Cyrene mentioned Acts xiii. i.
'idacov is probably the one menlioned in Acts xvii. 5-7, 9 as
St. Paul's host, and ^axrinaTpos may be the same as the SwjraToof
of Acts XX. 4, who was a native of Berea. If these identifications
are correct, two of these three names are connected with Mace-
donia, and this connexion is by no means improbable. They had
attached themselves to St. Paul as his regular companions, or
come to visit him from Thessalonica. In any case they were
Jews (o( avyyevus fiov cf. ver. 7). It was natural that St. Paul
should lodge with a fellow-countryman.

22. 6 Ypa^l'tts. St. Paul seems generally to have employed an
amanuensis, see i Cor. xvi. 21 ; Col. iv. 18 ; 2 Thess. iii. 17, and

cf. Gal. vi. 1 1 'ihfTf TrrjKiKois v}xiv ypdixpnaiv eypn'^a rfj ijxfj x€ipi.

23. rdios who is described as the host of St. Paul and of
the whole Church is possibly the Gaius of i Cor. i. 14. In all
prob.ibility the Christian assembly met in bis house. Erastus
(cf. 2 Tim. iv. 20) who held the important office of oIkovohos rrjs
it6\€0}s, ' the city treasurer,' is presumably mentioned as the most
influential member of the community.


XVI. 25-27. Ajid noiv let me give praise to God, who can
viake yoii firm believers, duly trained and estahlisJied accord-
ing to the Gospel that I proclaiin, the preaching which
announces Jesus the Messiah; that preaching in which
God's eternal purpose, the mystery of his luorking, kept
silent since the world began, has been revealed, a purpose
which the Prophets of old foretold, which has been preached
now by God's express command, which announces to all the
Gentiles the message of obedience in faith : to God, I say, to
Him who is alone wise, be the glory for ever through Jesus
Messiah. Amen.

25-27. The Epistle concludes in a manner unusual in St. Paul
with a (loxology or ascription of praise, in which incidentally all
the great thoughts of the Epistle are summed up. Although


doxologies are not uncommon in these Epistles (Gal. i g ; Rom.
xi. 36), they are not usually so long or so heavily weighted ; but
Eph. iii. 21 ; Phil. iv. 20; x Tim. i. 17 offer quite sufficient parallels;
the two former at a not much later date. Ascriptions of praise at
the conclusion of other Epp. are common, Heb. xiii. 20, 21 ; Jude
24, 25; Clem. Rom. § Ixv ; Mart. Polyc. 20.

The various questions bearing on the genuineness of these
verses and their positions in different MSS., have been sufficiently
discussed in the Introduction, § 9. Here they are commented
upon as a genuine and original conclusion to the Episde exactly
harmonizing with its contents. The commentary is mainl}' based
on the paper by Hort published in Lightfoot, Biblical Essays,

P- 321 ff- ^

25. Tw 8e SuKafieVo) ufiSs OTTjpi|oi : cf. Rom. xiv. 4 trTfjKft ^ Trlnrd'
<rTa6T](reTai 8e' Bwarfi yap 6 Kvpios aTijaai avrov. A more exact

parallel is furnished by Eph. iii. 20 tm Se Swafievm . . . noiiirrai . . .
avTa ^ 86^a. <rTrjpi(a> is confined in St. Paul to the earlier Epistles

(Rom. i. 11; and TheSS.). dyva/iai, Swaros, SvvaTfO) of God, with

an infinitive, are common in this group. We are at once reminded
that in i. 11 St. Paul had stated that one of the purposes of his
contemplated visit was to confer on them some spiritual gift that
they might be established.

itaTd TO iiayy i\i6v fjiou : Rom. ii. 16; 2 Tim. ii. 8; cf. also
Rom. xi. 28 Kara t6 fi^ayyeXioi'. One Salient feature of the Epistle
is at once alluded to, that special Gospel of St. Paul which he
desired to explain, and which is ihe main motive of this Episile.
St. Paul did not look upon this as antagonistic to the common
faith of the Church, but as complementary to and explanatory of
it To expound this would especially lead to the ' establishment '
of a Christian Church, for if rightly understood, it would promote
the harmony of Jew and Gentile within it.

Kal TO KT)puY}ji,a 'lifjaoO XpiaxoO. The words KTipvyfia, Krjpva-aeiv

occur throughout St. Paul's Epp., but more especially in this
second group. (Rom, x. 8; i Cor. i. 21, 23; ii. 4; 2 Cor. i. 19;
iv. 5 ; xi. 4 ; Gal. ii. 2, &c.) The genitive is clearly objective,
the preaching 'about Christ'; and the thought of St. Paul is
most clearly indicated in Rom. x. 8-12, which seems to be here
summed up. St. Paul's life was one of preaching. The object
of his preaching was faith in Jesus the Messiah, and that name
implies the two great aspects of the message, on the one hand
salvation through faith in Him, on the other as a necessary
consequence the universality of that salvation. The reference
is clearly to just the thoughts which run through this Episde, and
which marked the period of the Judaistic controversies.

KOTOl dirOKd\ut)/ll' |i.U(TTT)piOO K.T.X. Cf. 1 COT. U. 6, 7, lO <TO(})iav

8i \aKoififv tp toIs reXftois . . . Ueoi) aocpiav (v fivdTrjpica, ttjv dnoKfKpv^*



fjLevrjv, rjv irpoitpurtv 6 Of6s irpit t&v almvmv . . , fiftiv ie diT(K(iKv\lrfV 6 Qtbi

diet TOO llvfvfiaroi. Eph. lii. 3, 5, 6 ; Tit. i. 2, 3 ; 2 Tim. i. 9, 10,
and for separate phrases, Rom. i. i6; iii. 21 ; xi. 25. This is the
thought which underlies much of the argument of chaps, ix-xi,
and is indirectly implied in the first eight chapters. It represents
in fact, the conclusion which the Apostle has arrived at in musing
over the difficulties which the problems of human history as he
knew them had suggested. God who rules over all the aeons or
periods in time, which have passed and which are to come, is
working out an eternal purpose in the world. For ages it was
a mystery, now in these last days it has been revealed : and this
revelation explains the meaning of God's working in the past.
The thought then forms a transition from the point of view of
the Romans to that of the Ephesians. It is not unknown in the
Epp. of the second group, as the quotation from Corinthians shows;
but there it represents rather the conclusion which is being arrived
at by the Apostle, while in the Epp. of the Captivity it is assumed
as already proved, and as the basis on which the idea of the Church
is developed. The end of the Epistle to the Romans is the first
place where we should expect this thought in a doxology, and
coming there, it exactly brings out the force and purpose of the
previous discussion.

The passage Kara aTroKoXvyj/iv down to yvapia-6evTos goes not with
aTTjpl^m but with KTjpvyfia. The preaching of Christ was the
revelation of the 'mystery which had been hidden,' and explained
God's purpose in the world.

26. In this verse we should certainly read did re ypacpav npo-
<l)j)TiKa}v. The only Greek MSS. that omit rt are DE, and the
authority of versions can hardly be quoted against it. Moreover,
the sentence is much simpler if it be inserted. It couples together
<f)av(pcod(VTos and yvwpiadfVTOf, and all the words from 8id re ypa(p&v
to the latter word should be taken together, fls Travra ra eBvr]

probably goes with ds vnaKorjv rriaTfws and not with yvuptadh'TOs.

Stci T€ ypa<^(tiv ■irpo(()T]TiK(oi' . . . yvupiaQivros. All the ideas in
this sentence are exactly in accordance with the thoughts which
run through this Epistle. The unity of the Old and New Testa-
ments, the fact that Christ had come in accordance with the
Scriptures (Rom. i. i, 2), that the new method of salvation although
apart from law, was witnessed to by the Law and the Prophets

(^papTvpovpevT) vno rod vopov koi rStv npocptjTav Rom. iii. 2 1 ), the

constant allusion esp. in chaps, ix-xi to the Old Testament
Scriptures; all these are summed up in the phrase Sia ypa<pwp


The same is true of the idea expressed by kot fmray^p nv
aioopiov Oeov. The mission given to the preachers of the Gospel
is brought out generally in Rom. x. 15 flf., the special command


to the Apostle is dwelt on in the opening vv. 1-5, and the sense
of commission is a constant thought of this period. With regard
to the words, alcovlov is of course suggested by xP°''°'-^ alcofiois:
cp. Baruch iv. 8, Susanna (Theod.) 42 (LXX) 35. The formula
KQT fTTiTayrjv occurs 1 Cor. vii. 6; 2 Cor. viii. 8, but with quite
a different meaning ; in the sense of this passage it comes again in
I Tim, i. I ; Tit. i. 3.

We find the phrase tls vnaKo^v nlaToas in Rom. i. 5' As Hort
points out, the enlarged sense of vnaKofj and vnaKoia is confined to
rhe earlier Epistles.

The last phrase tls ndvra ra (dvt) yvapiaBivTos hardly requires
illustrating ; it is a commonplace of the Epistle. In this passage
still carrying on the explanation of Krjpvyixn, four main ideas of
the Apostolic preaching are touched upon — the continuity of the
Gospel, the Apostolic commission, salvation through faith, the
preaching to the Gentiles.

fiovu <Tot})w 0eu: a somewhat similar expression may be found
in I Tim. i. 17, which at a later date was assimilated to this, crocpa
being inserted. But the idea again sums up another line of
thought in the Epistle — God is one, therefore He is God of both
Jews and Greeks; the Gospel is one (iii. 29, 30). God is infinitely

wise (w ^a6os TrXoiVow KOI (TO(j)ias Ka\ yfoxTfcoj Q(ov xi. 33) ] CVen

when we cannot follow His tracks. He is leading and guiding
us, and the end will prove the depths of His wisdom.
27. w T 86^a K.T.X. The reading here is very diflScult.

1. It would be easy and simple if following the authority of
^- 33- 72, Pesh., Orig.-lat. we could omit w, or if we could read
airS with P. 31. 54 (Boh. cannot be quoted in favour of this
reading ; Wilkins' translation which Tisch. follows is wrong).
But both these look very much like corrections, and it is difficult
to see how w came to be inserted if it was not part of the original
text. Nor is it inexpHcable. The Apostle's mind is so full of the
thoughts of the Epistle that they come crowding out, and havt
produced the heavily loaded phrases of the doxology ; the struc-
ture of the sentence is thus lost, and he concludes with a well-
known formula of praise w ^ So^a k.t.X. (Gal. i. 15; 2 Tim. iv. 18;
Heb. xiii. 21).

2. If the involved construction were the only difficulty caused
by reading m, it would probably be right to retain it. But there
are others more serious. How are the words 8ia '1. X. to be taken?
and what does w refer to ?

(i) Grammatically the simplest solution is to suppose, with
Lid., that w refers to Christ, and that St. Paul has changed the
construction owing to the words 8ia 'l. X. He had intended to
finish ' to the only wise God through Christ Jesus be Glory,'

as in Jude 25 M"''^' Q"P votir^pi ^/iir, 8ia l. X. rov Kvpiov TifJiiiiv, 86^a^


ftfyaKaxrvvij, k.t.\., but the words *I»;o-ou Xptarov remind him that
it is through the work of Christ that all this scheme has been
developed; he therefore ascribes to Him the glory. This is the
only possible construction if <a be read, but it can hardly be
correct; and that not because we can assert that on a priori
grounds a doxology cannot be addressed to the Son, but because
such a doxology would not be in place here. The whole purpose
of these concluding verses is an ascription of praise to Him who
is the only wise God.

(2) For this reason most commentators attempt to refer the
J to GfM. This in itself is not difficult: it resembles what is
the probable construction in i Pet. iv. 11, and perhaps in Heb.
xiii. 21. But then hia *l. X. becomes very difficult. To take it
with cro(/)M would be impossible, and to transfer it into the
relative clause would be insutferably harsh.

There is no doubt therefore that it is by far the easiest course
to omit «. We have however the alternative of supposing that
it is a blunder made by St. Paul's secretary in the original letter.
We have seen that some such hypothesis may explain the im-
possible reading in iv. 1 2.

th Tovs oXihvas should be read with B C L, Hard., Chrys. Cyr. Theodit,
■Twv alwvcDv was added in ^< A D E P, Vulg. Pesh. Boh., Orig.-laL &c.,
owing to the influence of i Tim. i. 17.

The doxology sums up all the great ideas of the Epistle.
The power of the Gospel which St. Paul was commissioned to
preach ; the revelation in it of the eternal purpose of God ; its
contents, faith ; its sphere, all the nations of the earth ; its author,
the one wise God, whose wisdom is thus vindicated — all these
thoughts had been continually dwelt on. And so at the end
feeling how unfit a conclusion would be the jarring note of
vv. 17-20, and wishing to 'restore the Epistle at its close to its
tone of serene loftiness,' the Apostle adds these verses, writing
them perhaps with his own hand in those large bold letters which
seem to have formed a sort of authentication of his Epistles
(Gal. vi. 11), and thus gives an eloquent conclusion to his greaJ


I. Subjects.

Abbot, Dr. Ezra, p. 333.

Abbott, Dr. T. K., pp. 128; 185, &c.

Abelard, pp. cii; 272.

Abraham, Descent Irom, p. 55.

Faith of, p. 97 ff.

History of, in St, Paul and St.
James, p. 102 ff.

Promise to, pp. 109 ff.; 248.

Righteousness of, p. 1 00 ff.
Accusative case, vi. 10 ; viii. 3.
Acilius Glabrio, pw 420.
Acte, p. xvii.
Adam, pp. 130 ff.; 343 ff.

Fall of, p. 136 ff.
Adrian, p. 45.
Agrippesii, pp. xx ; xxiii.
Alexandrian text, p. Ixxi.
AUxandrinus, Codex, p. Ixiii.
Alford, Dean, p. cviii.
Aliturus, p. xxii.

Amanuensis, xvi. 22 ; pp. Ix; 127.
Ambrosiaster, pp. xxv ; ci.
Amiatinus, Codex, pp. Ixvi ; xc.
Ampliatus, xvi. 8 ; pp. xxvii ; xxxiv.
Andionicus, xvi. 7 ; pp. xxvii ; xxxiv.
Angelicus, Codex, p. Ixv.
Angels, pp. 146 ; 322 f.
Aonst tense, ii. 13 ; iii. 37.
Apelles, xvi. 18 ; p. xxxiv.
ApoUonius, p. Iii.
Apostle, pp. 4 f. ; 423.
Aquila and Priscilla (Prisca), pp.
xviii; xxvii; xxxiv; xl; 370; 411;
414 ff.

titulus of, p. 419.

the church in their house, p. xxxv.
Aquilia Prisca, p. 420.

Aquinas, Thomas, pp. cii; 150 f.{

272 f. ; 349 ; 394.
Aristides, p. Ixxxii.
Aristobulus, xvi, 10; pp, xxiii ; xxvii ;

xxxiv ; xxxv.
Armenian Version, pp. Ixvii ; Ixviii f.
Arminius, pp. civ ; 274.
Arnold, Matthew, pp. xliv; 163 f.
Article, Use of, ii, 12, 13; iii. 11; iv.

12, 24 ; viii, 26 ; ix. 4.
Asia, Province of, xvL 5,
Astarte, p, xviii.
Asyncritus, xvi, 14 ; p. xxxv.
Athanasius, St., p, 305.
Atonement, pp, 88 ; 91 ff.; 117; 139;


Day of, pp. 85 ; 93 ; 133 ff.
Attraction, Grammatical, iv. 17; vi

17 ; ix. 24; X. 14,
Augiensis, Codex, pp. Ixiv ; Ixix,
Augtistcsii, pp. XX ; xxiii,
Augustine, St., pp. 149 f.; 185; 317;

a7» f-; 379; 394. "Stc.

Babylon, as a name of Rome, p. xxix.
Balfour, Mr. A. J,, p. 334,
Baptism, pp. 107; 153 ff.
Barmby, Dr. J., p. cix.
Baiuch, Apocalypse of, pp, 33; 137;

207, &c.
Basileides, p. Ixxxii.
Batiftol, The Abbe P., p. Ixv.
Baunilein, W., pp. 20, &c.
Baur, F. C, pp. xxxii ; xxxix ; xci ;

Beet. Dr. J. Agar, p. cvii.
Benediction, The concluding, p. xci.



Bengel, J. A., p. ew.

Berliner, p. xviii.

Beyschlag, Dr. Willibald, p, a^f.

Beza, Theodore, p. civ.

Blood-shedding, Sacrificial, pp. 89 ;

91 f. ; 119.
Boernirianus, Codex, pp. Ixiv ; Ixix.
Bohairic Version, viii. 28; p. Ixvii.
Bousset, W., p. Ixviii f.
Browning, Robert, p. 263.
Burton, Prof. £. De Witt, p. ao and


Caius, p. xxix.

Caligula, p. xx.

Call, Conception of, pp. 4; aiy.

Callistus, the Roman Bishop, p. xxiii.

Calvin, pp. ciii; 151 f. ; 373.

Capito, p. XV.

Caspari, Dr. C. P., p. liu

Catacumbas, ad, p. xxx.

Cenchieae, xvi. i ; p. xxxvii.

Ceriani, Dr., p. Ixvii.

Charles, R. H., pp. 145 ; 326, &c.

Chrestus, p. xx.

Chrysostom, St., pp. xcix ; 148; 370;

295, &c.
Churches, the earliest (buildings for

worship), xvi. 5.
Cicero, p. xx.
Circumcision, p. 106 ff.
Civil Power, pp. 36.:; ff. ; .^69 ff.
Claromontanus, Codex, pp. Ixiv ; Ixix.
Clemen, Dr. A., pp. xxxvii ; xxxviii ;

Clemen, Dr. C, pp. xxxvii f. ; Ixxxix.

Clemens Romanus, pp. xxix ; Ixxix ;

147; 371-
Clemens, l-lavius, p. xxxv.
Coislinianus, Codex, pp. Ixiv ; Ixviii ;

Colet, John, p. cii.
Collection for the saints in Jemsalem,

pp. xxxvi ; xcii.
Columbaria, p. xvii.
Commandments, The Ten, p. 373 f.
Communication in Roman Empire,

p. xxvi f.
Conflict, The Inward, p. 184 L
Conversion, p. 186.
Conybeare, F. C, p. Ixix.
Cook, Canon, p. Ixvii.
Corbulo, p. XV.
Corinth, p. xxxvi.
Corinthians, First Epistle to, pp. xxxvii ;

Corssen, Dr. P., pp. Ixviii ; Ixix ; zcviii

Covenant, pp. 330; 349.

Critici Sacri, p. civ.

Cyprian, p. lii.

Cyrene, p. xvi.

Cyril of Alexandria, p. ai6 C

Damascenus, Johannes, p. c.
Damasus, the Roman Bishop, p. xxx.
Date of the Epistle, pp. xxxvi ff. ; 3.
Dative case, iv. 30 ; vi. 5 ; vii. 4, 5 ,

viii. 24.
David, Descent of Messiah from, i. 3 ;

as author of Psalms, iv. 6 ; xi. 9.
Days, Observance of, p. 386 f.
Death, Idea of (see 'Jesus Christ,

Death of ; ^aj'aros), vi. 8.
Deissmann, Herr G. A., pp. 160 f. ;

444 ff.
Delitzsch, Dr. F., p. 45 and pasHm.
Depositio Martyrum, p. xxx.
De Rossi, Cav. G. B., p. 418 £
De Wette, p. cvi.
Dickson, Dr. W. P., p. cvi.
Dionysius of Corinth, p. xxix.
Domitilla, p. xxxv.
Doxologies, pp. 46 ; 337 f.
Doxology, The (Rom. xvi. 35-37),

pp. Ixxix ; Ixxxix ; xcv; 43a ff.
Dwight, Dr. T., p. 333.

Ebionite, p. 400.

Edersheim, Dr. A., pp. xxiii ; 136 ff.
Egyptian Versions, p. ixvii.
Election, pp. 244 f. ; 248 ff. ; 344.
Epaenetus, xvi. 5 ; p. xxvii.
Ephesians, Epistle to the, p. Iv.
Ephesus, pp. xvi ; xciii.
Ephraemi, Codex, p. Ixiii.
Epistles of St. Paul, Addresses o^

P- '5-
Erasmus, p. Cii.
Erastus, p. xxxviL
Esau, ix. 13.
Essenes, p. 400 i,
Estius, p. civ.
Ethiopic Version, p. IxviL
Euthalius, p. l.xix.
Euthymius Zigabenus, p. c.
Evans, Dr. T. S., pp. 99; ia6; jaij


Evanson, E., p. Ixxxvi.
Everling, Dr. O., p. 333.
Evil, Power of, p. 145 £
Ewald, Dr. P., p. 61.
Ezra, Fourth Book of, p. 33 and



Fairbairn, Dr. A. M., p. ciii.

Faith, pp. 19; 31 ff.; 83 f, ; 94 flf.;

97 ff.

and Works, pp. 57; 105.
Fall, The, pp. 85; 130 ff.; 136 flf, ;

143 ff.; 205.
Felix, p. XV.

Forensic terms, pp. 30 f. ; 190 ; a 30.
Free-Will, pp. 216 ; 347 f.
Fricke, Dr. G. A., p. 131.
Friedlander, Dr. L., p. 51.
Fritzsche, C. F. A., pp. cvi ; 375, &c
Fuldensis, Codex, pp. Ixvi ; xc.

Gaius, xvi. 23 ; p. xxxvii.
Galatia, Churches of, p. xxxviii.
Galatians, Epistle to the, p. xxxvii.
Genitive case, iii, 2a; iv. 11; v. 5;
vii. 6 ; viii. 36; xv. 5, 13, 33; xvi.
20, 25.
Gentiles (see iBvr\)^ i. 5, 13, 18-33;
ii. 14 f., 26 ; iii. 9, 33, 29 f. ; ix. 30 ;
X. 12 ; XV. 9 ff., 16 f. ; xvi. 26.
Call of the, ix. 24 ff.
Gentile-Christians, i. 6; iv. 17; xi.
13 ff. ; XV. 9 ff., 27.
in Church of Rome. pp. xxxii ; Iii f
Gifford, Dr. E. H., p. cviii.
Gnostics, pp. 269 ; 368.
God, as Creator, pp. 250 ; 266 f.

as Father, pp. 16 f. ; 301 ff. ;

396 f.
Love of, pp. 1 18 f. ; 1 35 ; 319 ff. ;

Mercy of, p. 332 ff.
Sovereignty of, pp. 3 16 ; 350 ff. ;

357 f.
Godet, Dr. F., p. cviii, &c.
Gore, Canon, pp. 200 ; 267, &c.
Gospel, The, pp. xliii ; 1.

Universality of the (see 'Gen-
tiles'), p. 298 t
Gospels, The, pp. 8; 17; 30; 3a;

36 f. ; 91; 381 f.; 431.
Gothic Version, The, pp. Ixvii ; Ixix.
Grace (see X'^P'Oj The state of, p. 2 1 8 ff.
Grafe, Dr. E., p. 52,
Greek Commentators, pp. xcix ; 307 ;

Greeks in Rome, p. xvii.
Green, T. H., pp. 42 ; 164 f.
Grimm, Dr. Willibald, p. 233.
Grotius, Hugo, p. civ.
Grouping of MSS., p. Ixvii.

Online LibraryW. (William) SandayA critical and exegetical commentary on the Epistle to the Romans → online text (page 67 of 71)