05150
 \\I know and am persuaded in the Lord Jesus\\ (\\oida kai pepeismai en\\
 \\kurii Isou\\). He knows it and stands persuaded (perfect passive
 indicative of \\peith\\, to persuade), but in the sphere of the Lord
 Jesus (cf.
 # 9:1
 not by mere rational processes. \\Unclean of itself\\ (\\kainon di'\\
 \\heautou\\). So Paul takes his stand with the "strong" as in
 # 1Co 8:4
 but he is not a libertine. Paul's liberty as to food is regulated
 by his life in the Lord. For this use of \\koinos\\, not as common to
 all
 # Ac 2:44; 4:32
 but unhallowed, impure,
 See note on "Mr 7:2"
 See note on "Mr 7:5"
 See note on "Ac 10:14"
 See note on "Ac 10:28"
 God made all things for their own uses. \\Save that\\ (\\ei m\\). The
 exception lies not in the nature of the food (\\di' heautou\\), but
 in the man's view of it (to him, \\ekeini\\, dative case).

05151
 Because of meat (\\dia brma\\). "Because of food." \\In love\\ (\\kata\\
 \\agapn\\). "According to love" as the regulating principle of life.
 See
 # 1Co 8
 where Paul pleads for love in place of knowledge on this point.
 \\Destroy not\\ (\\m apollue\\). Present active imperative of \\apollu\\,
 the very argument made in
 # 1Co 8:10
 \\With thy meat\\ (\\ti brmati sou\\). Instrumental case, "with thy
 food." It is too great a price to pay for personal liberty as to
 food.

05152
 \\Your good\\ (\\humn to agathon\\). "The good thing of you" = the
 liberty or Christian freedom which you claim. \\Be evil spoken of\\
 (\\blasphmeisth\\). Present passive imperative of \\blasphme\\ for
 which see
 # Mt 9:3; Ro 3:8

05153
 \\The kingdom of God\\ (\\h basileia tou theou\\). Not the future
 kingdom of eschatology, but the present spiritual kingdom, the
 reign of God in the heart, of which Jesus spoke so often. See
 # 1Co 4:21
 Paul scores heavily here, for it is not found in externals like
 food and drink, but in spiritual qualities and graces.

05154
 \\Herein\\ (\\en touti\\). "On the principle implied by these virtues"
 (Sanday and Headlam). \\Approved of men\\ (\\dokimos tois anthrpois\\).
 "Acceptable to men." Stands the test for men. See
 # 1Co 11:19; 2Co 10:18; 2Ti 2:15

05155
 \\So then\\ (\\ara oun\\). Two inferential particles, "accordingly
 therefore." \\Let us follow after\\ (\\dikmen\\). Present active
 subjunctive (volitive). "Let us pursue." Some MSS. have present
 indicative, "we pursue." \\The things which make for peace\\ (\\ta ts\\
 \\eirns\\). "The things of peace," literally, genitive case. So
 "the things of edification for one another" (\\ta ts oikodoms ts\\
 \\eis alllous\\).

05156
 \\Overthrow not\\ (\\m katalue\\). "Destroy not," "do not loosen down"
 (carrying on the metaphor in \\oikodom\\, building). \\The work of\\
 \\God\\ (\\to ergon tou theou\\). The brother for whom Christ died, verse
 # 15
 Perhaps with a side-glance at Esau and his mess of pottage. \\But\\
 \\it is evil\\ (\\alla kakon\\). Paul changes from the plural \\koina\\ to
 the singular \\kakon\\. \\With offence\\ (\\dia proskommatos\\). "With a
 stumbling-block" as in verse
 # 13
 This use of \\dia\\ (accompaniment) is common. So then it is
 addressed to the "strong" brother not to cause a stumbling-block
 by the way he eats and exercises his freedom.

05157
 \\Not to eat\\ (\\to m phagein\\). "The not eating." Articular
 infinitive (second aorist active of \\esthi\\) and subject of \\kalon\\
 \\estin\\ (copula, understood). \\Flesh\\ (\\kreas\\). Old word, in N.T. only
 here and
 # 1Co 8:13
 \\To drink\\ (\\pein\\). Shortened form for \\piein\\ (second aorist active
 infinitive of \\pin\\). \\Whereby\\ (\\en hi\\). "On which thy brother
 stumbleth" (\\proskoptei\\).

05158
 \\Have thou to thyself before God\\ (\\su--kata seauton eche enpion\\
 \\tou theou\\). Very emphatic position of \\su\\ at the beginning of the
 sentence, "Thou there." The old MSS. put \\hn\\ (relative "which")
 after \\pistin\\ and before \\echeis\\. This principle applies to both
 the "strong" and the "weak." He is within his rights to act
 "according to thyself," but it must be "before God" and with due
 regard to the rights of the other brethren. \\In that which he\\
 \\approveth\\ (\\en hoi dokimazei\\). This beatitude cuts both ways.
 After testing and then approving
 # 1:28; 2:18
 one takes his stand which very act may condemn himself by what he
 says or does. "It is a rare felicity to have a conscience
 untroubled by scruples" (Denney).

05159
 \\He that doubteth\\ (\\ho diakrinomenos\\). Present middle participle of
 \\diakrin\\, to judge between (\\dia\\), to hesitate. See
 # Jas 1:6
 for this same picture of the double-minded man. Cf.
 # Ro 4:20; Mr 11:23
 \\Is condemned\\ (\\katakekritai\\). Perfect passive indicative of
 \\katakrin\\ (note \\kata-\\), "stands condemned." \\If he eat\\ (\\ean\\
 \\phagi\\). Third class condition, \\ean\\ and second aorist active
 subjunctive. If in spite of his doubt, he eat. \\Whatsoever is not\\
 \\of faith is sin\\ (\\pan ho ouk ek pistes hamartia estin\\). \\Faith\\
 (\\pistis\\) here is subjective, one's strong conviction in the light
 of his relation to Christ and his enlightened conscience. To go
 against this combination is sin beyond a doubt. Some MSS. (A L
 etc.) put the doxology here which most place in
 # 16:25-27
 But they all give chapters 15 and 16. Some have supposed that the
 Epistle originally ended here, but that is pure speculation. Some
 even suggest two editions of the Epistle. But chapter 15 goes
 right on with the topic discussed in chapter 14.

05160
 \\We the strong\\ (\\hmeis hoi dunatoi\\). Paul identifies himself with
 this wing in the controversy. He means the morally strong as in
 # 2Co 12:10; 13:9
 not the mighty as in
 # 1Co 1:26
 \\The infirmities\\ (\\ta asthenmata\\). "The weaknesses" (cf. \\asthenn\\
 in
 # 14:1,2
 the scruples "of the not strong" (\\tn adunatn\\). See
 # Ac 14:8
 where it is used of the man weak in his feet (impotent). \\To bear\\
 (\\bastazein\\). As in
 # Ga 6:2
 common in the figurative sense. \\Not to please ourselves\\ (\\m\\
 \\heautois areskein\\). Precisely Paul's picture of his own conduct
 in
 # 1Co 10:33

05161
 \\For that which is good\\ (\\eis to agathon\\). "For the good." As in
 # 14:16,19
 Not to please men just for popular favours, but for their
 benefit.

05162
 \\Pleased not himself\\ (\\ouch heauti resen\\). Aorist active
 indicative of \\aresk\\ with the usual dative. The supreme example
 for Christians. See
 # 14:15
 He quotes
 # Ps 69:9
 (Messianic Psalm) and represents the Messiah as bearing the
 reproaches of others.

05163
 \\Were written aforetime\\ (\\proegraph\\). Second aorist passive
 indicative of \\prograph\\, old verb, in N.T. only here,
 # Ga 3:1
 (which see);
 # Eph 3:3; Jude 1:4
 \\For our learning\\ (\\eis tn hmeteran didaskalian\\). "For the
 instruction of us." Objective sense of possessive pronoun
 \\hmeteros\\. See
 # Mt 15:9; 2Ti 3:16
 for \\didaskalian\\ (from \\didask\\, to teach). \\We might have hope\\
 (\\tn elpida echmen\\). Present active subjunctive of \\ech\\ with
 \\hina\\ in final clause, "that we might keep on having hope." One of
 the blessed uses of the Scriptures.

05164
 \\The God of patience and comfort\\ (\\ho theos ts hupomons kai ts\\
 \\paraklses\\). Genitive case of the two words in verse
 # 4
 used to describe God who uses the Scriptures to reveal himself to
 us. See
 # 2Co 1:3
 for this idea;
 # Ro 15:13
 for "the God of hope";
 # 15:33
 for "the God of peace." \\Grant you\\ (\\di humin\\). Second aorist
 active optative (_Koin_ form for older \\doi\\) as in
 # 2Th 3:16; Eph 1:17; 2Ti 1:16,18; 2:25
 though MSS. vary in
 # Eph 1:17; 2Ti 2:25
 for \\di\\ (subjunctive). The optative here is for a wish for the
 future (regular idiom). \\According to Christ Jesus\\ (\\kata Christon\\
 \\Isoun\\). "According to the character or example of Christ Jesus"
 # 2Co 11:17; Col 2:8; Eph 5:24

05165
 \\With one accord\\ (\\homothumadon\\). Here alone in Paul, but eleven
 times in Acts
 # Ac 1:14
 etc.). \\With one mouth\\ (\\en heni stomati\\). Vivid outward expression
 of the unity of feeling. \\May glorify\\ (\\doxazte\\). Present active
 subjunctive of \\doxaz\\, final clause with \\hina\\ "that ye may keep
 on glorifying." For "the God and Father of our Lord Jesus Christ"
 see
 # 2Co 1:3; 9:31
 for discussion. It occurs also in
 # Eph 1:3; 1Pe 1:3

05166
 \\Receive ye\\ (\\proslambanesthe\\ as in
 # 14:1
 \\received\\ (\\proselabeto\\, here of Christ as in
 # 14:3
 of God). The repetition here is addressed to both the strong and
 the weak and the "us" (\\hms\\) includes all.

05167
 \\A minister of the circumcision\\ (\\diakonon peritoms\\). Objective
 genitive, "a minister to the circumcision." \\Diakonon\\ is predicate
 accusative with \\gegensthai\\ (perfect passive infinitive of
 \\ginomai\\ in indirect assertion after \\leg\\, I say) and in
 apposition with \\Christon\\, accusative of general reference with
 the infinitive. See
 # Ga 4:4
 \\That he might confirm\\ (\\eis to bebaisai\\). Purpose clause with \\eis\\
 \\to\\ and the infinitive \\bebaisai\\ (first aorist active of \\bebaio\\,
 to make stand). \\The promises given unto the fathers\\ (\\tas\\
 \\epaggelias tn patern\\). No "given" in the Greek, just the
 objective genitive, "the promises to the fathers." See
 # 9:4,5

05168
 \\And that the Gentiles might praise\\ (\\ta de ethn doxasai\\).
 Coordinate with \\bebaisai\\ and \\eis to\\, to be repeated with \\ta\\
 \\ethn\\, the accusative of general reference and \\ton theon\\ the
 object of \\doxasai\\. Thus the Gentiles were called through the
 promise to the Jews in the covenant with Abraham
 # 4:11,16
 Salvation is of the Jews. Paul proves his position by a chain of
 quotations from the O.T., the one in verse
 # 9
 from
 # Ps 18:50
 For \\exomologe\\, see
 # 14:10
 \\I will sing\\ (\\psal\\). Future active of \\psall\\, for which verb see
 on
 # 1Co 14:15

05169
 \\Rejoice, ye Gentiles\\ (\\euphranthte\\). First aorist passive
 imperative of \\euphrain\\, old word from \\eu\\, well and \\phrn\\,
 mind. See
 # Lu 15:32
 Quotation from
 # De 32:43
 (LXX).

05170
 \\All the Gentiles\\ (\\panta ta ethn\\). From
 # Ps 117:1
 with slight variations from the LXX text.

05171
 \\The root\\ (\\h riza\\). Rather here, as in
 # Re 5:5; 23:16
 the sprout from the root. From
 # Isa 11:10
 \\On him shall the Gentiles hope\\ (\\ep' auti ethn elpiousin\\). Attic
 future of \\elpiz\\ for the usual \\elpisousin\\.

05172
 \\The God of hope\\ (\\ho theos ts elpidos\\). Taking up the idea in
 verse
 # 12
 as in verse
 # 5
 from
 # 4
 \\Fill you\\ (\\plrsai humas\\). Optative (first aorist active of
 \\plro\\) of wish for the future. Cf. \\di\\ in verse
 # 5
 \\In believing\\ (\\en ti pisteuein\\). "In the believing" (\\en\\ with
 locative of the articular infinitive, the idiom so common in
 Luke's Gospel). \\That ye may abound\\ (\\eis to perisseuein humas\\).
 Purpose clause with \\eis to\\, as in verse
 # 8
 with \\perisseuein\\ (present active infinitive of \\perisseu\\, with
 accusative of general reference, \\humas\\). This verse gathers up
 the points in the preceding quotations.

05173
 \\I myself also\\ (\\kai autos eg\\). See
 # 7:25
 for a like emphasis on himself, here in contrast with "ye
 yourselves" (\\kai autoi\\). The argument of the Epistle has been
 completed both in the main line (chapters
 # 1-8
 and the further applications
 # 9:1-15:13
 Here begins the Epilogue, the personal matters of importance.
 \\Full of goodness\\ (\\mestoi agathosuns\\). See
 # 2Th 1:11; Ga 5:22
 for this LXX and Pauline word (in ecclesiastical writers also)
 made from the adjective \\agathos\\, good, by adding \\-sun\\ (common
 ending for words like \\dikaiosun\\. See
 # 1:29
 for \\mestos\\ with genitive and \\peplrmenoi\\ (perfect passive
 participle of \\plro\\ as here), but there with instrumental case
 after it instead of the genitive. Paul gives the Roman Christians
 (chiefly Gentiles) high praise. The "all knowledge" is not to be
 pressed too literally, "our Christian knowledge in its entirety"
 (Sanday and Headlam). \\To admonish\\ (\\nouthetein\\). To put in mind
 (from \\nouthets\\ and this from \\nous\\ and \\tithmi\\).
 See note on "1Th 5:12"
 See note on "1Th 5:14"
 "Is it laying too much stress on the language of compliment to
 suggest that these words give a hint of St. Paul's aim in this
 Epistle?" (Sanday and Headlam). The strategic position of the
 church in Rome made it a great centre for radiating and echoing
 the gospel over the world as Thessalonica did for Macedonia
 # 1Th 1:8

05174
 \\I write\\ (\\egrapsa\\). Epistolary aorist. \\The more boldly\\
 (\\tolmroters\\). Old comparative adverb from \\tolmrs\\. Most MSS.
 read \\tolmroteron\\. Only here in N.T. \\In some measure\\ (\\apo\\
 \\merous\\). Perhaps referring to some portions of the Epistle where
 he has spoken plainly
 # 6:12,19; 8:9; 11:17; 14:3,4,10
 etc.). \\As putting you again in remembrance\\ (\\hos epanamimnskn\\
 \\humas\\). Delicately put with \\hs\\ and \\epi\\ in the verb, "as if
 calling back to mind again" (\\epi\\). This rare verb is here alone
 in the N.T.

05175
 \\That I should be\\ (\\eis to einai me\\). The \\eis to\\ idiom with the
 infinitive again (verses
 # 8,13
 \\Minister\\ (\\leitourgon\\). Predicate accusative in apposition with
 \\me\\ and see
 # 13:6
 for the word. "The word here derives from the context the
 priestly associations which often attach to it in the LXX"
 (Denney). But this purely metaphorical use does not show that
 Paul attached a "sacerdotal" character to the ministry.
 \\Ministering\\ (\\hierourgounta\\). Present active participle of
 \\hierourge\\, late verb from \\hierourgos\\ (\\hieros, erg\\), in LXX,
 Philo, and Josephus, only here in N.T. It means to work in sacred
 things, to minister as a priest. Paul had as high a conception of
 his work as a preacher of the gospel as any priest did. \\The\\
 \\offering up of the Gentiles\\ (\\h prosphora tn ethnn\\). Genitive
 of apposition, the Gentiles being the offering. They are Paul's
 offering. See
 # Ac 21:26
 \\Acceptable\\ (\\euprosdektos\\). See
 # 2Co 6:2; 8:12
 Because "sanctified in the Holy Spirit" (\\hgiasmen en pneumati\\
 \\hagii\\, perfect passive participle of \\hagiaz\\).

05176
 \\In things pertaining to God\\ (\\ta pros ton theon\\). Accusative of
 general reference of the article used with the prepositional
 phrase, "as to the things relating to (\\pros\\, facing) God."

05177
 \\Any things save those which Christ wrought through me\\ (\\ti hn ou\\
 \\kateirgasato Christos di' emou\\). Rather, "any one of those things
 which Christ did not work through me." The antecedent of \\hn\\ is
 the unexpressed \\toutn\\ and the accusative relative \\ha\\ (object of
 \\kateirgasato\\) is attracted into the genitive case of \\toutn\\ after
 a common idiom. \\By word and deed\\ (\\logi kai ergi\\). Instrumental
 case with both words. By preaching and life
 # Lu 24:19; Ac 1:1; 7:22; 2Co 10:11

05178
 \\In power of signs and wonders\\ (\\en dunamei smein kai teratn\\).
 Note all three words as in
 # Heb 2:4
 only here \\dunamis\\ is connected with \\smeia\\ and \\terata\\. See all
 three words used of Paul's own work in
 # 2Co 12:12
 and in
 # 2Th 2:9
 of the Man of Sin. See
 # 1Th 1:5; 1Co 2:4
 for the "power" of the Holy Spirit in Paul's preaching. Note
 repetition of \\en dunamei\\ here with \\pneumatos hagiou\\. \\So that\\
 (\\hste\\). Result expressed by the perfect active infinitive
 \\peplrkenai\\ (from \\plro\\) with the accusative \\me\\ (general
 reference). \\Round about even unto Illyricum\\ (\\kukli mechri tou\\
 \\Illurikou\\). "In a ring" (\\kukli\\, locative case of \\kuklos\\).
 Probably a journey during the time when Paul left Macedonia and
 waited for II Corinthians to have its effect before coming to
 Corinth. If so, see
 # 2Co 13; Ac 20:1-3
 When he did come, the trouble with the Judaizers was over.
 Illyricum seems to be the name for the region west of Macedonia
 (Dalmatia). Strabo says that the Egnatian Way passed through it.
 Arabia and Illyricum would thus be the extreme limits of Paul's
 mission journeys so far.

05179
 \\Yea\\ (\\houts de\\). "And so," introducing a limitation to the
 preceding statement. \\Making it my aim\\ (\\philotimoumenon\\). Present
 middle participle (accusative case agreeing with \\me\\) of
 \\philotimeomai\\, old verb, to be fond of honour (\\philos, tim\\). In
 N.T. only here and
 # 1Th 4:11; 2Co 5:9
 A noble word in itself, quite different in aim from the Latin
 word for \\ambition\\ (\\ambio\\, to go on both sides to carry one's
 point). \\Not where\\ (\\ouch hopou\\). Paul was a pioneer preacher
 pushing on to new fields after the manner of Daniel Boone in
 Kentucky. \\That I might now build upon another man's foundation\\
 (\\hina m ep' allotrion themelion oikodom\\). For \\allotrios\\ (not
 \\allos\\) see
 # 14:4
 For \\themelion\\, see
 # Lu 6:48; 1Co 3:11
 This noble ambition of Paul's is not within the range of some
 ministers who can only build on another's foundation as Apollos
 did in Corinth. But the pioneer preacher and missionary has a
 dignity and glory all his own.

05180
 \\As it is written\\ (\\kaths gegraptai\\). From
 # Isa 52:15
 Paul finds an illustration of his word about his own ambition in
 the words of Isaiah. Fritzsche actually argues that Paul
 understood Isaiah to be predicting his (Paul's) ministry! Some
 scholars have argued against the genuineness of verses
 # 9-21
 on wholly subjective and insufficient grounds.

05181
 \\I was hindered\\ (\\enekoptomn\\). Imperfect passive (repetition) of
 \\enkopt\\, late verb, to cut in, to cut off, to interrupt. Seen
 already in
 # Ac 24:4; 1Th 2:18; Ga 5:7
 Cf. modern telephone and radio and automobile. \\These many times\\
 (\\ta polla\\). "As to the many things." In
 # 1:13
 Paul used \\pollakis\\ (many times) and B D read it here. But Paul's
 work (\\ta polla\\) had kept him away. \\From coming to you\\ (\\tou\\
 \\elthein pros humas\\). Ablative case (after the verb of hindering)
 of the articular infinitive, "from the coming."

05182
 \\Having no more any place in these regions\\ (\\mketi topon echn en\\
 \\tois klimasin\\). Surprising frankness that the average preacher
 would hardly use on such a matter. Paul is now free to come to
 Rome because there is no demand for him where he is. For \\klima\\
 (from \\klin\\, to incline), slope, then tract of land, region, see
 already
 # 2Co 11:10; Ga 1:21
 (the only N.T. examples). \\A longing\\ (\\epipotheian\\). A _hapax
 legomenon_, elsewhere \\epipothsis\\
 # 2Co 7:7,11
 from \\epipothe\\ as in
 # Ro 1:11
 \\These many years\\ (\\apo hikann etn\\). "From considerable years."
 So B C, but Aleph A D have \\polln\\, "from many years."

05183
 \\Whensoever I go\\ (\\hs an poreumai\\). Indefinite temporal clause
 with \\hs an\\ and the present middle subjunctive (cf.
 # 1Co 11:34; Php 2:23
 with aorist subjunctive). \\Into Spain\\ (\\eis tn Spanian\\). It was a
 Roman province with many Jews in it. The Greek name was \\Iberia\\,
 the Latin _Hispania_. The Textus Receptus adds here \\eleusomai\\
 \\pros humas\\ (I shall come to you), but it is not in Aleph A B C D
 and is not genuine. Without it we have a parenthesis (or
 anacoluthon) through the rest of verse
 # 24
 \\In my journey\\ (\\diaporeuomenos\\). Present middle participle,
 "passing through." Paul planned only a brief stay in Rome since a
 strong church already existed there. \\To be brought on my way\\
 \\thitherward\\ (\\propemphthnai ekei\\). "To be sent forward there."
 First aorist passive infinitive of \\propemp\\, common word for
 escorting one on a journey
 # 1Co 16:6,11; 2Co 1:16; Tit 3:13; 2Jo 1:6
 \\If first in some measure I shall have been satisfied with your\\
 \\company\\ (\\ean humn protn apo merous emplsth\\). Condition of
 third class with \\ean\\ and first aorist passive subjunctive of
 \\empimplmi\\, old verb, to fill up, to satisfy, to take one's fill.
 See
 # Lu 6:25
 Literally, "if I first in part be filled with you" (get my fill
 of you). delicate compliment for the Roman church.

05184
 \\But now\\ (\\nuni de\\). Repeats the very words used in
 # 23
 \\I go\\ (\\poreuomai\\). Futuristic present as in
 # Joh 14:2
 \\Ministering unto the saints\\ (\\diakonon tois hagiois\\). Present
 active participle of purpose like \\eulogounta\\ in
 # Ac 3:26
 This collection had been one of Paul's chief cares for over a
 year now (see
 # 2Co 8; 9
 See
 # 2Co 8:4

05185
 \\For it hath been the good pleasure of Macedonia and Achaia\\
 (\\udoksan gar Makedonia kai Achaia\\). "For Macedonia and Achaia
 took pleasure." The use of \\udoksan\\ (first aorist active
 indicative of \\eudoke\\) shows that it was voluntary
 # 2Co 8:4
 Paul does not here mention Asia and Galatia. \\A certain\\
 \\contribution\\ (\\koinnian tina\\). Put thus because it was unknown to
 the Romans. For this sense of \\koinnian\\, see
 # 2Co 8:4; 9:13
 \\For the poor among the saints\\ (\\eis tous ptchous tn hagin\\).
 Partitive genitive. Not all there were poor, but
 # Ac 4:32-5:11; 6:1-6; 11:29; Ga 2:10
 prove that many were.

05186
 \\Their debtors\\ (\\opheiletai autn\\). Objective genitive: the
 Gentiles are debtors to the Jews. See the word \\opheilets\\ in
 # 1:14; 8:12
 \\For if\\ (\\ei gar\\). Condition of the first class, assumed as true,
 first aorist active indicative (\\ekoinnsan\\, from \\koinne\\, to
 share) with associative instrumental case (\\pneumatikois\\,
 spiritual things). \\To minister unto\\ (\\leitourgsai\\, first aorist
 active infinitive of \\leitourge\\ with dative case \\autois\\, to
 them), but here certainly with no "sacerdotal" functions (cf.
 verse
 # 16
 \\In carnal things\\ (\\en tois sarkikois\\). Things which belong to the
 natural life of the flesh (\\sarx\\), not the sinful aspects of the
 flesh at all.

05187
 \\Have sealed\\ (\\sphragisamenos\\). First aorist middle participle
 (antecedent action, having sealed) of \\sphragiz\\, old verb from
 \\sphragis\\, a seal
 # Ro 4:11
 to stamp with a seal for security
 # Mt 27:66
 or for confirmation
 # 2Co 1:22
 and here in a metaphorical sense. Paul was keenly sensitive that
 this collection should be actually conveyed to Jerusalem free
 from all suspicion
 # 2Co 8:18-23
 \\I will go on by you\\ (\\apeleusomai di' humn\\). Future middle of
 \\aperchomai\\, to go off or on. Note three prepositions here (\\ap'\\
 from Rome, \\di'\\ by means of you or through you, \\eis\\ unto Spain).
 He repeats the point of verse
 # 24
 his temporary stay in Rome with Spain as the objective. How
 little we know what is ahead of us and how grateful we should be
 for our ignorance on this point.

05188
 \\When I come\\ (\\erchomenos\\). Present middle participle of \\erchomai\\
 with the time of the future middle indicative \\eleusomai\\ (coming I
 shall come). \\In the fulness of the blessing of Christ\\ (\\en\\
 \\plrmati eulogias Christou\\). On \\plrmati\\, see
 # 11:12
 Paul had already
 # 1:11
 said that he had a \\charisma pneumatikon\\ (spiritual blessing) for
 Rome. He did bring that to them.

05189
 \\By\\ (\\dia\\). The intermediate agents of the exhortation (the Lord
 Jesus and the love of the Spirit) as \\dia\\ is used after \\parakal\\
 in
 # 12:1
 \\That ye strive together with me\\ (\\sunagnisasthai moi\\). First
 aorist middle infinitive of \\sunagni zomai\\, old compound verb,
 only here in N.T., direct object of \\parakal\\, and with
 associative instrumental case \\moi\\, the simplex \\agnizomenos\\,
 occurring in
 # Col 4:12
 of the prayers of Epaphras. For Christ's agony in prayer see
 # Mt 26:42; Lu 22:44

05190
 \\That I may be delivered\\ (\\hina rusth\\). First aorist passive
 subjunctive of \\ruomai\\, old verb to rescue. This use of \\hina\\ is
 the sub-final one after words of beseeching or praying. Paul
 foresaw trouble all the way to Jerusalem
 # Ac 20:23; 21:4,13
 \\May be acceptable to the saints\\ (\\euprosdektos tois hagiois\\
 \\gentai\\). "May become (second aorist middle subjunctive of
 \\ginomai\\) acceptable to the saints." The Judaizers would give him
 trouble. There was peril of a schism in Christianity.

05191
 \\That\\ (\\hina\\). Second use of \\hina\\ in this sentence, the first one
 sub-final (\\hina rusth\\), this one final with \\sunanapausmai\\,
 first aorist middle subjunctive of the double compound verb
 \\sunanapauomai\\, late verb to rest together with, to refresh
 (\\anapau\\ as in
 # Mt 11:28
 one's spirit with (\\sun\\), with the associative instrumental case
 \\humin\\ (with you), only here in the N.T.

05192
 \\The God of peace\\ (\\ho theos ts eirns\\). One of the
 characteristics of God that Paul often mentions in benedictions
 # 1Th 5:23; 2Th 3:16; 2Co 13:11; Php 4:9; Ro 16:20
 Because of the "amen" here some scholars would make this the
 close of the Epistle and make chapter 16 a separate Epistle to
 the Ephesians. But the MSS. are against it. There is nothing
 strange at all in Paul's having so many friends in Rome though he
 had not yet been there himself. Rome was the centre of the
 world's life as Paul realized
 # 1:15
 All men sooner or later hoped to see Rome.


05193
 \\I commend\\ (\\sunistmi\\). The regular word for letters of
 commendation as in
 # 2Co 3:1
 (\\sustatikn epistoln\\). See also
 # Ro 3:5
 So here verses
 # 1,2
 constitute Paul's recommendation of Phoebe, the bearer of the
 Epistle. Nothing else is known of her, though her name (\\Phoib\\)
 means bright or radiant. \\Sister\\ (\\adelphn\\). In Christ, not in the
 flesh. \\Who is a servant of the church\\ (\\ousan diakonon ts\\
 \\ekklsias\\). The etymology of \\diakonos\\ we have had repeatedly. The
 only question here is whether it is used in a general sense or in
 a technical sense as in
 # Php 1:1; 1Ti 3:8-13
 In favour of the technical sense of "deacon" or "deaconess" is
 the addition of "\\ts ekklsias\\" (of the church). In some sense
 Phoebe was a servant or minister of the church in Cenchreae.
 Besides, right in the midst of the discussion in
 # 1Ti 3:8-13
 Paul has a discussion of \\gunaikas\\ (verse
 # 11
 either as women as deaconesses or as the wives of deacons (less
 likely though possible). The _Apostolic Constitutions_ has
 numerous allusions to deaconesses. The strict separation of the
 sexes made something like deaconesses necessary for baptism,
 visiting the women, etc. Cenchreae, as the eastern port of
 Corinth, called for much service of this kind. Whether the
 deaconesses were a separate organization on a par with the
 deacons we do not know nor whether they were the widows alluded
 to in
 # 1Ti 5:9

05194
 \\Worthily of the saints\\ (\\axis tn hagin\\). Adverb with the
 genitive as in
 # Php 1:27
 because the adjective \\axios\\ is used with the genitive
 # Lu 3:8
 "Receive her in a way worthy of the saints." This word \\hagios\\ had
 come to be the accepted term for followers of Christ. \\Assist her\\
 (\\parastte\\). Second aorist (intransitive) active subjunctive of
 \\paristmi\\, to stand by, with the dative case ("beside her"), the
 very word used by Paul of the help of Jesus in his trial
 (\\parest\\,
 # 2Ti 4:17
 Used with \\hina\\ as \\prosdexsthe\\. \\In whatsoever matter\\ (\\en hi\\
 \\pragmati\\). Incorporation of the antecedent (\\pragmati\\) into the
 relative clause (\\hi\\). \\She may have need of you\\ (\\an humn\\
 \\chrizi\\). Indefinite relative clause with \\an\\ and the present
 subjunctive of \\chriz\\ with genitive. \\A succourer\\ (\\prostatis\\).
 Old and rare feminine form for the masculine \\prostats\\, from
 \\proistmi\\ (\\prostate\\, common, but not in the N.T.), here only in
 the N.T. and not in the papyri. The word illustrates her work as
 \\diakonon\\ and is perhaps suggested here by \\parastte\\, just before.
 \\Of mine own self\\ (\\emou autou\\). "Of me myself."

05195
 In verses
 # 3-16
 Paul sends his greetings to various brethren and sisters in Rome.
 \\Prisca and Aquila\\ (\\Priskan kai Akulan\\). This order always
 # Ac 18:18,26; 2Ti 4:19
 and here) save in
 # Ac 18:2; 1Co 16:19
 showing that Prisca was the more prominent. Priscilla is a
 diminutive of Prisca, a name for women in the Acilian gens. She
 may have been a noble Roman lady, but her husband was a Jew of
 Pontus and a tent-maker by trade. They were driven from Rome by
 Claudius, came to Corinth, then to Ephesus, then back to Rome,
 and again to Ephesus. They were good travelling Christians. \\My\\
 \\fellow-workers\\ (\\tous sunergous mou\\). Both in tent-making and in
 Christian service in Corinth and Ephesus.

05196
 \\Laid down their own necks\\ (\\ton heautn trachelon hupethkan\\).
 First aorist active of \\hupotithmi\\, old verb to place under (the
 axe of the executioner), only here in N.T. in this sense, though
 in
 # 1Ti 4:16
 to suggest. If literal or figurative, the incident may be
 connected with the uproar created by Demetrius in Ephesus.
 Certainly Paul felt deep obligation toward them (see
 # Ac 20:34
 \\Not only I\\ (\\ouk eg monos\\). Rather, "not I alone" (adjective
 \\monos\\). The Gentile churches also (great mission workers).

05197
 \\The church that is in their house\\ (\\tn kat' oikon autn\\
 \\ekklsian\\). The early Christians had no church buildings. See
 also
 # Ac 12:2; 1Co 16:19; Phm 1:2; Col 4:15
 The Roman Christians had probably several such homes where they
 would meet. \\Epainetus\\ (\\Epaineton\\). Nothing is known of him except
 this item, "the first-fruits of Asia" (\\aparch ts Asias\\). An
 early convert from the province of Asia. Cf.
 # Ac 2:9; 1Co 16:15
 (about Stephanus and Achaia).

05198
 \\Mary\\ (\\Marian\\). Some MSS. have \\Mariam\\, the Hebrew form. The name
 indicates a Jewish Christian in Rome. Paul praises her toil. See
 # Lu 5:5

05199
 \\Andronicus and Junias\\ (\\Andronicou kai Iounian\\). The first is a
 Greek name found even in the imperial household. The second name
 can be either masculine or feminine. \\Kinsmen\\ (\\suggeneis\\).
 Probably only fellow-countrymen as in
 # 9:13
 \\Fellow-prisoners\\ (\\sunaichmaltus\\). Late word and rare (in
 Lucian). One of Paul's frequent compounds with \\sun\\. Literally,
 fellow captives in war. Perhaps they had shared one of Paul's
 numerous imprisonments
 # 2Co 11:23
 In N.T. only here,
 # Phm 1:23; Col 4:10
 \\Of note\\ (\\epismoi\\). Stamped, marked (\\epi sma\\). Old word, only
 here and
 # Mt 27:16
 (bad sense) in N.T. \\Among the apostles\\ (\\en tois apostolois\\).
 Naturally this means that they are counted among the apostles in
 the general sense true of Barnabas, James, the brother of Christ,
 Silas, and others. But it can mean simply that they were famous
 in the circle of the apostles in the technical sense. \\Who have\\
 \\been in Christ before me\\ (\\hoi kai pro emou gegonan en Christi\\).
 Andronicus and Junias were converted before Paul was. Note
 \\gegonan\\ (_Koin_ form by analogy) instead of the usual second
 perfect active indicative form \\gegonasin\\, which some MSS. have.
 The perfect tense notes that they are still in Christ.
