Heinrich Meyer Commentary - Romans 12

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Heinrich Meyer Commentary - Romans 12


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CHAPTER 12

Rom_12:2. Instead of the imperatives, which Tisch. also defends, Lachm. has, what Griesb. already approved: συσχηματίζεσθαι and μεταμορφοῦσθαι , according to A B** D F G, min. Theoph. The preponderating evidence of the codd. is in favour of the infinitives, while that of the VSS. (Vulg. It. Syr. etc.) and Fathers is in favour of the imperatives. But, since the frequent practical use of the precept in the direct paraenetic form of expression at any rate suggested—especially considering the closely similar pronunciation of the infinitives and imperatives—the writing of the latter rather than the former, the infinitive reading is to preferred, which à also supports by reading μεταμορφοῦσθαι , although it has συσχηματίζεσθε .

ὑμῶν ] is wanting in A B D* F G, 47, 67*, Copt. Clem. Cypr. Omitted by Lachm. and Tisch. The preponderance of evidence, as well as the circumstance that ὑμῶν very readily suggested itself to mechanical copyists for repetition from Rom_12:1, justifies the omission.

Rom_12:5. Lachm. and Tisch. 8 : τό , according to A B D* F G P à , 47*, Antioch. Damasc. Rightly; τὸ δὲ χαθʼ εἷς , not being understood, was exchanged with ὁ δὲ καθʼ εἷς , as the antithesis of οἱ πολλοί .

Rom_12:11. τῷ καιρῷ ] So Griesb., after Erasm. 2, Steph. 3, Mill, and others. But Erasm. 1, Beza, Elz., Matth., Lachm., Scholz, Tisch., and Rinck have τῷ κυρίῳ . The former is found in D* F G, 5, and Latin Fathers; the latter in A B D** E L P à , and most min. VSS. and Greek Fathers. See the accurate examination of the evidence in Reiche, Comm. crit. p. 70 ff., who decides for κυρίῳ , and in Tisch. 8. Κυρίῳ is certainly the oldest and most diffused reading. Nevertheless, if it were original, we cannot well see why καιρῷ should have been substituted for it; for δουλ . τῷ κυρίῳ is a very usual Pauline thought (Act_20:19; Eph_6:7; Rom_14:18; Rom_16:18; Col_3:24, et al.), and would suit our passage very well. It would be far easier to take exception to καιρῷ than to κυρίῳ (as in Rom_13:11, instead of καιρόν , the reading κύριον is already found in Clement), especially as the principle itself, τῷ καιρῷ δουλεύειν , might readily seem somewhat offensive to a prejudiced moral feeling. Hardly can κυρίῳ , considering its great diffusion, be a mere copyist’s error (in opposition to Fritzsche).

Rom_12:13. χρείαις ] D* F G, Clar. Boern. codd. Lat., in Rufinus and some Latin Fathers: μνείαις (defended by Mill). Its origin is due to the reverence for martyrs: “lectio liturgica pro tempore ficta,” Matth.

Rom_12:17. ἐνώπιον ] A** has ἐνώπιον τοῦ Θεοῦ , καὶ ἐνώπιον . F G, Arm. Goth. Vulg. and several Fathers: οὐ μόνον ἐνώπιον τ . Θεοῦ , ἀλλὰ καὶ ἐνώπιον . Ascetic amplification, after Pro_3:4; 2Co_8:21.

Instead of πάντων Lachm. has τῶν , according to A** D * F G, min. It. Harl. Guelph. Tol. Tert. Lucif. Probably, however, this was connected with that amplification.

Rom_12:20. ἐὰν οὖν ] A B P à , min. Copt. Arm. Vulg. Clar. Bas. Dam.: ἀλλὰ ἐὰν (so Lachm. and Tisch. 8). D* F G, min. Goth.: ἐάν , which is to be preferred, with Griesb.; the other readings aim at furnishing a connection.

the second, or practical part of the epistle