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Rom 5:7. Δικαίου. το͂υ ἀγαθο͂υ) Masculines; with which comp. Rom 5:6; Rom 5:8, as Th. Gataker rightly shows, Book 2, Misc. c. 9, but in such a way, that he thinks them to be merely synonymous. When there is any doubt respecting the peculiar force of an expression, and a difference between words, it will be of much advantage if you either suppose something in the meanwhile, or transpose the words. Accordingly, by transposing the words in this passage, we shall read: μόλις γὰρ ὑπὲρ ἀγαθοῦ τις ἀποθανε͂ιται, ὑπὲρ γὰρ δικαίου τάχα τὶς καὶ τολμᾷ ἀποθανε͂ιν, for scarcely for a good man will one die, for peradventure for a righteous man, some one would even dare to die) suppose, to wit, also, that ἀγαθο͂υ is put without the article. You will immediately perceive the disadvantage to the sense, with which this change would be attended, and it will appear evident, that there is both some difference between δίκαιον and ἀγαθὸν, and a great one between δίκαιον and τὸν ἀγαθὸν, wheresoever that difference in the consecutive words may be found hereafter. In fact, the article so placed, makes a climax. Every good man is righteous; but every righteous man is not good. Gregory Thaumaturgus; περὶ πολλο͂υ καὶ ΤΟΥ παντός. Chrysostom; μικρὰ ταῦτα καὶ ΤΟ μηδεν, those things of little importance, and that which is of no importance whatever. The Hebrews call a man צדיק, who performs his lawful duties; חסיד, who performs acts of kindness. The Greeks call the former δίκαιος; the latter, ὃσιος; comp. צדק and ענוה, Zep 2:3, but in this passage we have not ὁσίου, but το͂υ ἀγαθοῦ. Wherefore the distinction between the Hebrew words does not determine the point. But this much is certain, that just as ὅσιος, so also ἀγαθὸς expresses more than δίκαιος. (See Mat 5:45, and lest they should be thought there also to be merely synonymous, try that same transposition, and it will be seen, that to make mention of the genial sun in connection with the just, and the useful rain in connection with the good, is not so suitable [as the converse order of the original], likewise Luk 23:50.) And so Paul, in this passage, judges τὸν ἀγαθὸν, the good man to be more worthy, that one should die for him, than δίκαιον, a righteous man. Ἀσεβεῖς [Rom 5:6] and ὁ ἀγαθὸς, the ungodly and the good man, also δίκαιος and ἁμαρτωλοὶ [Rom 5:8], a righteous man and sinners, are respectively opposed to each other. What, then, is the result? δίκαιος, indefinitely, implies a harmless [guiltless] man; ὁ ἀγαθὸς, one perfect in all that piety [duty towards God and man] demands, excellent, bounteous, princely, blessed, for example, the father of his country.-ὑπὲρ γὰρ) here γάρ has a disjunctive force, of which we have many examples.-τάχα, τὶς, καὶ, τολμᾷ, peradventure, one, even, dares) These several words amplify that which is stated in Rom 5:8; τάχα (instead of τάχιστα) diminishes the force of the affirmation; τὶς, one, is evidently put indefinitely; nor is it regarded [nor does it enter into the consideration], whether the person, who may die for a just or for the good man, is in a state of wrath or of grace; καἰ, even, concessive, shows, why it is not said simply, dies, as if it were a daily occurrence; but that the writer should rather say, dares to die, inasmuch as it is something great and unusual. τὁλμᾷ, dares, as though it were an auxiliary verb, corresponds to the future, will one die; dares [endures to], ventures.-ἀποθανε͂ιν, to die) Dost thou wish to have the steadiest friends? be a good man.