Bible Commentaries

In Christ

Not by Christ, as the formula of an oath, Christ being never used by the apostles in such a formula, but God. Romans 1:9; 2 Corinthians 1:23; 2 Corinthians 11:31; Philippians 1:8. For this favorite expression of Paul, see Galatians 2:17; 1 Corinthians 1:2; 2 Corinthians 2:14, 2 Corinthians 2:17; 2 Corinthians 12:19, etc.

Conscience

See on 1 Peter 3:16.

Bearing me witness

Rev., bearing witness with me. See on Romans 8:16. Concurring with my testimony. Morison remarks that Paul speaks of conscience as if it were something distinct from himself, and he cites Adam Smith's phrase, "the man within the breast."

In the Holy Ghost

So Rev. The concurrent testimony of his declaration and of conscience was "the echo of the voice of God's Holy Spirit" (Morison).

Heaviness, sorrow (λύπη ὀδύνη)

Heaviness, so Wyc. and Tynd., in the earlier sense of sorrow. So Chaucer:

"Who feeleth double sorrow and heaviness

But Palamon?"

"Knight's Tale," 1456

Shakespeare:

"I am here, brother, full of heaviness."

2 "Henry IV.," iv., 5, 8

Rev., sorrow. Ὁδύνη is better rendered pain. Some derive it from the root ed eat, as indicating, consuming pain. Compare Horace, curae edares devouring cares. Only here and 1 Timothy 6:10.

Heart

See on Romans 1:21.

I could wish (ἠυχόμην)

Or pray as 2 Corinthians 13:7, 2 Corinthians 13:9; James 5:16. Lit., I was wishing; but the imperfect here has a tentative force, implying the wish begun, but stopped at the outset by some antecedent consideration which renders it impossible, so that, practically, it was not entertained at all. So Paul of Onesimus: "Whom I could have wished (ἐβουλόμην) to keep with me," if it had not been too much to ask (Plm 1:13). Paul would wish to save his countrymen, even at such sacrifice, if it were morally possible. Others, however, explain the imperfect as stating an actual wish formerly entertained.

Accursed from Christ (ἀνάθεμα ἀπὸ τοῦ χριστοῦ)

Compare Galatians 1:8, Galatians 1:9; 1 Corinthians 12:3; 1 Corinthians 16:22. See on offerings, Luke 21:5. Set apart to destruction and so separated from Christ (Philippians 1:21; Philippians 3:8, Philippians 3:20). An expression of deep devotion. "It is not easy to estimate the measure of love in a Moses and a Paul. For our limited reason does not grasp it, as the child cannot comprehend the courage of warriors" (Bengel). Compare Moses, Exodus 32:32.

Who (οἵτινες)

The double relative characterizes the Israelites with their call and privileges as such that for them he could even wish himself accursed.

Israelites

See on Acts 3:12.

Adoption

See on Romans 8:15. Israel is always represented as the Lord's son or first-born among all peoples. Exodus 4:22; Deuteronomy 14:1; Hosea 11:1.

The glory

The visible, luminous appearance of the divine presence was called by the Israelites the glory of Jahveh, or, in rabbinical phrase, the Shekinah. See Exodus 24:16; Exodus 40:34, Exodus 40:35; Ezekiel 1:28; Hebrews 9:5. Not the final glory of God's kingdom; for this belongs to the Gentiles as well as to the Jews.

The covenants (αἱ διαθῆκαι)

See on Matthew 26:28. Those concluded with the patriarchs since Abraham. See Galatians 3:16, Galatians 3:17; Ephesians 2:12. The plural never occurs in the Old Testament. See on Hebrews 9:16.

The giving of the law (ἡ νομοθεσία)

The act of giving, with a secondary reference to the substance of the law; legislation.

The service (ἡ λατρεία)

See on John 16:2; see on Luke 1:74; see on Revelation 22:3; see on Philippians 3:3. Here the sum total of the Levitical services instituted by the law.

The promises

The collective messianic promises on which the covenants were based. The word originally means announcement. See on Acts 1:4.

Of whom (ἐξ ὧν)

From the midst of whom. But in order to guard the point that the reference is only to Christ's human origin, he adds, as concerning the flesh.

Who is over all, God blessed for ever (ὁ ὣν ἐπὶ πάντων Θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας)

Authorities differ as to the punctuation; some placing a colon, and others a comma after flesh. This difference indicates the difference in the interpretation; some rendering as concerning the flesh Christ came. God who is over all be blessed for ever; thus making the words God, etc., a doxology: others, with the comma, the Christ, who is over all, God blessed forever; i.e., Christ is God (For minor variations see margin of Rev.)

Amen

See on Revelation 1:6.

Not as though (οὐχ οἶον δὲ ὅτι)

Rev., but it is not as though. The thought is abruptly introduced. I am not speaking of a matter of such a nature as that the doctrine of faith involves the failure of God's promises to Israel.

Hath taken none effect (ἐκπέπτωκεν)

Lit., has fallen out. Rev., come to nought.

In Isaac

Not in Ishmael, though Ishmael also was the seed of Abraham. The saying of Genesis 21:12 is directly added without it is written or it was said, because it is assumed to be well known to the readers as a saying of God. The Hebrew is: "in Isaac shall posterity be named to thee." In the person of Isaac the descendant of Abraham will be represented and recognized. The general principle asserted is that the true sonship of Abraham does not rest on bodily descent.

Shall be called (κληθήσεται)

Named. See on Romans 4:17. Others, called from nothing. But the promise was made after Isaac was born.

That is

The Old-Testament saying amounts to this.

Children of the promise

Originating from the divine promise. See Galatians 4:23.