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Commentary Index | Return to PrayerRequest.com | DownloadHeinrich Meyer Commentary - Romans 6
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Rom_6:11. After μέν Elz. has εἶναι against preponderating evidence. Supplementary addition, which is also variously placed. Notwithstanding Tisch. (8) has adopted it, but before νεκρούς , following B C à *.
τῷ κυρίῳ ἡμῶν also, which Elz. has after Ἰησοῦ , is, according to decisive testimony, not genuine (an ascetic addition).
Rom_6:12. ὑπακ . ταῖς ἐπιθ . αὐτοῦ ] so also Lachm. and Tisch. following A B C* à , min[1370], and most vss[1371] and Fathers. D E F G Clar. Boern. Iren. Tert. Vict. tunun., have ὑπακούειν αὐτῇ . Preferred by Rinck, and adopted by Scholz and Fritzsche. The reading of Elz.: ὑπακ . αὐτῇ ἐν ταῖς ἐπιθ . αὐτοῦ has least evidence. The most strongly attested ὑπακ . ταῖς ἐπιθ . αὐτοῦ appears to have been the original. From it the ὑπακ . αὐτῇ arose through αὐτῇ being marginally annexed to ταῖς ἐπιθ . αὐτ . as a gloss, to render it apparent, that in the case of the lusts of the body the ἁμαρτία (original sin) was to be understood. This gloss was adopted partly instead of τ . ἐπιθ αὐτοῦ (so ὑπακ . αὐτῇ arose); and partly along with τ . ἐπιθ . αὐτοῦ , which latter course occasioned a connecting ἐν , and gave rise to the Recept[1372].
Rom_6:15. ἁμαρτήσομεν ] A B C D E K L P à , min[1373] and Clem, have ἁμαρτήσωμεν . Recommended by Griesb., adopted by Lachm. Tisch. and Fritzsche, and rightly on account of the decisive evidence in its favour.
Rom_6:21. τὸ γὰρ τέλος ] Lachm. reads τὸ μὲν γὰρ τέλος in agreement with B D* E F G à * § 73, Syr. p[1374] Theodoret. Rightly: how easily might the μέν solitarium be lost under the hands of unskilled copyists! Comp Buttmann, neut. Gr. p. 313.
[1367] ecepta Textus receptus, or lectio recepta (Elzevir).
[1368] in. codices minusculi, manuscripts in cursive writing. Where these are individually quoted, they are marked by the usual Arabic numerals, as 33, 89.
[1369] in. codices minusculi, manuscripts in cursive writing. Where these are individually quoted, they are marked by the usual Arabic numerals, as 33, 89.
[1370] in. codices minusculi, manuscripts in cursive writing. Where these are individually quoted, they are marked by the usual Arabic numerals, as 33, 89.
[1371] ss. versions. These, when individually referred to, are marked by the usual abridged forms.
[1372] ecepta Textus receptus, or lectio recepta (Elzevir).
[1373] in. codices minusculi, manuscripts in cursive writing. Where these are individually quoted, they are marked by the usual Arabic numerals, as 33, 89.
[1374] yr. p. Philoxenian Syriac.
Chs. 6–8. Moral results from the δικαιοσύνη θεοῦ .[1376] Chapter 6 shows how it, so far from furthering immorality, on the contrary excludes the latter from the Christian state, and for the first time rightly establishes, promotes, and quickens true morality. Chap. 7 shows the same in relation to the law; and ch. 8 sets forth the blessed condition of those who as justified are morally free.
[1376] Thus Paul certainly passes over from the field of the gaining salvation to that of its moral preservation; but not, as Th. Schott thinks, with a view to show the non-necessity of the law for the latter and so to justify his acting as Apostle to the Gentiles. In ch. 6 the law in fact is mentioned not as unnecessary, but as the contrast to the state of grace (ver. 14 f.); and ch. 7 is occupied with something far loftier than its non-necessity. Of the justification of his apostolic working among the Gentiles, and of its bearing on the law, the Apostle says nothing.
Ch. Rom_6:1-14. Continuance in sin in order that grace may abound—that is a thing utterly opposed to the fellowship with Christ, into which we are brought by baptism; for we are thereby rendered dead unto sin, and translated into a new moral life. Correspond therefore (Rom_6:12-14) to this new relation (your ideal, Rom_6:14) by your conduct.