성경 주석서

I say then (λέγω οὖν)

Then introduces the question as an inference from the whole previous discussion, especially Romans 11:19-21.

Hath God cast away (μὴ ἀπώσατο ὁ Θεὸς)

A negative answer required. "Surely God has not, has He?" The aorist tense points to a definite act. Hence Rev., better, did God cast off. The verb means literally to thrust or shove. Thus Homer, of Sisyphus pushing his stone before him ("Odyssey," xi., 596). Oedipus says: "I charge you that no one shelter or speak to that murderer, but that all thrust him (ὠθεῖν) from their homes" ("Oedipus Tyrannus," 241).

People (λαὸν)

See on 1 Peter 2:9; see on Acts 13:17.

An Israelite, etc.

See on Philippians 3:5. Paul adduces his own case first, to show that God has not rejected His people en masse. An Israelite of pure descent, he is, nevertheless a true believer.

Foreknew

See on Romans 8:29.

Or (ἢ)

Compare Romans 6:3; Romans 7:1. Confirming what precedes by presenting the only alternative in the cave. Or is omitted in the A.V.

Wot ye not (οὐκ οἴδατε)

Why should the Revisers have retained the obsolete wot here, when they have rendered elsewhere, know ye not? See Romans 6:16; 1 Corinthians 3:16; 1 Corinthians 5:6, 1 Corinthians 6:2, etc. The phrase indicates that this cannot be thought of as true.

Of Elias (ἐν Ἡλίᾳ)

Wrong; though Rev. has retained it: of Elijah, with in in margin; probably in order to avoid the awkward circumlocution in the passage treating of Elijah, or the ambiguous in Elijah. See on in the bush, Mark 12:26. Thucydides (i. 9) says: "Homer, in 'The handing down of the sceptre,' said," etc.; i.e., in the passage describing the transmission of the sceptre in the second book of the Iliad. A common form of quotation in the rabbinical writings. The passage cited is 1 Kings 19:10, 1 Kings 19:14.

He maketh intercession (ἐντυγχάνει)

See on Romans 8:26. Rev., pleadeth.

They have killed thy prophets - and digged, etc.

Paul gives the first two clauses in reverse order from both Septuagint and Hebrew.

Digged down (κατέσκαψαν)

Sept., καθεῖλαν pulled down. The verb occurs only here and Acts 15:16. Compare on Matthew 6:19.

Altars (θυσιαστήρια)

See on Acts 17:23.

Alone (μόνος)

Sept. has the superlative μονώτατος utterly alone.

Life (ψυχήν)

From ψύχω to breathe or blow. In classical usage it signifies life in the distinctness of individual existence, especially of man, occasionally of brutes. Hence, generally, the life of the individual. In the further development of the idea it becomes, instead of the body, the seat of the will, dispositions, desires, passions; and, combined with the σῶμα body, denotes the constituent parts of humanity. Hence the morally endowed individuality of man which continues after death.

Scripture. In the Old Testament, answering to nephesh, primarily life, breath; therefore life in its distinct individuality; life as such, distinguished from other men and from inanimate nature. Not the principle of life, but that which bears in itself and manifests the life-principle. Hence spirit (ruach, πνεῦμα) in the Old Testament never signifies the individual. Soul (ψυχή), of itself, does not constitute personality, but only when it is the soul of a human being. Human personality is derived from spirit (πνεῦμα), and finds expression in soul or life (ψυχή).

The New-Testament usage follows the Old, in denoting all individuals from the point of view of individual life. Thus the phrase πᾶσα ψυχή every soul, i.e., every person (Romans 2:9; Romans 13:1), marking them off from inanimate nature. So Romans 11:3; Romans 16:4; 2 Corinthians 1:23; 2 Corinthians 12:15; Philippians 2:30; 1 Thessalonians 2:8, illustrate an Old-Testament usage whereby the soul is the seat of personality, and is employed instead of the personal pronoun, with a collateral notion of value as individual personality.

These and other passages are opposed to the view which limits the term to a mere animal life-principle. See Ephesians 6:6; Colossians 3:23; the compounds σύμψυχοι with one soul; ἰσοψύχον like-minded (Philippians 1:27; Philippians 2:20), where personal interest and accord of feeling are indicated, and not lower elements of personality. See, especially 1 Thessalonians 5:23.

As to the distinction between ψυχή soul and πνεῦμα spirit, it is to be said:

1. That there are cases where the meanings approach very closely, if they are not practically synonymous; especially where the individual life is referred to. See Luke 1:47; John 11:33, and John 12:27; Matthew 11:29, and 1 Corinthians 16:18.

2. That the distinction is to be rejected which rests on the restriction of ψυχή to the principle of animal life. This cannot be maintained in the face of 1 Corinthians 15:45; 1 Corinthians 2:14, in which latter the kindred adjective ψυχικός natural has reference to the faculty of discerning spiritual truth. In both cases the antithesis is πνεῦμα spirit in the ethical sense, requiring an enlargement of the conception of ψυχικός natural beyond that of σαρκικός fleshly.

3. That ψυχή soul must not be distinguished from πνεῦμα; spirit as being alone subject to the dominion of sin, since the πνεῦμα is described as being subject to such dominion. See 2 Corinthians 7:1. So 1 Thessalonians 5:23; 1 Corinthians 7:34, imply that the spirit needs sanctification. Compare Ephesians 4:23.

4. Ψυχή soul is never used of God like πνεῦμα spirit. It is used of Christ, but always with reference to His humanity.

Whatever distinction there is, therefore, is not between a higher and a lower element in man. It is rather between two sides of the one immaterial nature which stands in contrast with the body. Spirit expresses the conception of that nature more generally, being used both of the earthly and of the non-earthly spirit, while soul designates it on the side of the creature. In this view ψυχή soul is akin to σάρξ, flesh, "not as respects the notion conveyed by them, but as respects their value as they both stand at the same stage of creatureliness in contradistinction to God." Hence the distinction follows that of the Old Testament between soul and spirit as viewed from two different points: the soul regarded as an individual possession, distinguishing the holder from other men and from inanimate nature; the spirit regarded as coming directly from God and returning to Him. "The former indicates the life-principle simply as subsistent, the latter marks its relation to God." Spirit and not soul is the point of contact with the regenerating forces of the Holy Spirit; the point from which the whole personality is moved round so as to face God.

Ψυχή soul is thus:

1. The individual life, the seat of the personality.

2. The subject of the life, the person in which it dwells.

3. The mind as the sentient principle, the seat of sensation and desire.

Answer (χρηματισμός)

Only here in the New Testament. For the kindred verb χρηματίζω warn, see on Matthew 2:12; see on Luke 2:26; see on Acts 10:22. Compare Romans 8:3. The word means an oracular answer. In the New Testament the verb is commonly rendered warn.

I have reserved (κατέλιπον)

Varying from both Septuagint and Hebrew. Heb., I will reserve; Sept., thou wilt leave.

To Baal (τῇ Βάαλ)

The feminine article is used with the name instead of the masculine (as in Septuagint in this passage). It occurs, however, in the Septuagint with both the masculine and the feminine article. Various reasons are given for the use of the feminine, some supposing an ellipsis, the image of Baal; others that the deity was conceived as bisexual; others that the feminine article represents the feminine noun ἡ αἰσχύνη shame Heb., bosheth, which was used as a substitute for Baal when this name became odious to the Israelites.

Otherwise (ἐπεὶ )

Lit., since. Since, in that case.

Grace is no more, etc. (γίνεται)

Lit., becomes. No longer comes into manifestation as what it really is. "It gives up its specific character" (Meyer).

But if of works, etc.

The best texts omit to the end of the verse.

Obtained (ἐπετυχεν)

The simple verb τυγχάνω means originally to hit the mark; hence to fall in with, light upon, attain.

The election (ἡ ἐκλογὴ)

Abstract for concrete. Those elected; like ἡ περιτομή the circumcision for those uncircumcised (Ephesians 2:11. Compare τὴν κατατομήν the concision, Philippians 3:3).

Were blinded (ἐπωρώθησαν)

Rev., correctly, hardened, though the word is used of blindness when applied to the eyes, as Job 17:7, Sept. See on hardness, Mark 3:5. Compare σκληρύνει hardeneth, Romans 9:18.

It is written

Three quotations follow, two of which we blended in this verse: Isaiah 29:10; Deuteronomy 29:3 (4).

Hath given (ὄδωκεν)

Heb., poured out. Sept., given to drink.

Slumber (κατανύξεως)

Heb., deep sleep. Only here in the New Testament. Lit., pricking or piercing, compunction. Compare the kindred verb κατενύγησαν were pricked, Acts 2:37. Rev. renders stupor, the secondary meaning; properly the stupefaction following a wound or blow.

David saith

Psalm 69:23, Psalm 69:24. It is doubtful whether David was the author. Some high authorities are inclined to ascribe it to Jeremiah. David here may mean nothing more than the book of Psalm.

Table

Representing material prosperity: feasting in wicked security. Some explain of the Jews' presumptuous confidence in the law.

Snare (παγίδα)

From πήγνυμι to make fast. The anchor is called παγὶς the maker-fast of the ships.

Trap (θήραν)

Lit., a hunting. Only here in the New Testament, and neither in the Hebrew nor Septuagint. Many render net, following Psalm 35:8, where the word is used for the Hebrew resheth net. No kind of snare will be wanting. Their presumptuous security will become to them a snare, a hunting, a stumbling-block.

A recompense (ἀνταπόδομα)

Substituted by the Septuagint for the Hebrew, to them at ease. It carries the idea of a just retribution.