Cf. Hannah Whitall Smith, Religious Fanaticism (1928).
NIDNTT I, p. 73 (s.v. ‘Abolish’); see also R. H. Gundry, ‘Sōma’ in Biblical Theology (1976), pp. 39. 57f.
‘Ama, et fac quod uis’ (Augustine, Homilies on 1 John, 7.8).
Jesus, while born ‘under the law’ (Gal. 4:4), is the one exception to this rule.
Pirqē Abōth 1.1–15.
T. W. Manson, ‘Romans’, Peake’s Commentary on the Bible (21962), p. 945.
‘At thirteen the age is reached for the fulfilment of the commandments’ (Rabbi Judah ben Tema, Pirqē ‘Abōth 5.24).
P. Démann, ‘Moïse et la loi dans la pensée de saint Paul’, in Moïse, l’homme de l’alliance = Cahiers Sioniens 2–4 (1954), p. 229.
From First Adam to Last (1962), p. 100.
This tension is not identical with that between the good and evil inclination (yēṣer haṭōb and yēṣer hā-rā‘) in Jewish thought, with which it has been compared.
For the counterpart in Romans to Gal. 5:16 see p. 159. On the interpretation, and relation to the argument of Romans, of Gal. 5:16f. see F. F. Bruce, The Epistle of Paul to the Galatians (1982), pp. 242–245.
M. Goguel, The Birth of Christianity, E.T. (1953), pp. 213f.
Plato uses the same verb (gignōskō) in Protagoras 355C, where he rejects the idea that ‘one may acknowledge evil things to be evil, and nevertheless do them’. But experience is against him.
Ovid’s Medea echoes her counterpart in Euripides’ Medea 1078–1080: ‘I understand that such things as I am about to do are evil, but anger, cause of the greatest ills among mortals, is stronger than my (rational) resolves.’
‘A Penitentiary Psalm from the Dead Sea Scrolls and its Allies’, Texte und Untersuchungen 73 = Studia Evangelica 1 (1959), p. 589.
M. Goguel, The Birth of Christianity (1953), pp. 213f.
Bible Characters: New Testament (1952), p. 260.
D. MacFarlane, in The Free Presbyterian Pulpit (1961), p. 20.
Cf. Cicero, Hortensius (in Augustine, Against Julian the Pelagian 5.78); Philo, On Husbandry 25; Epictetus, Dissertations, fragment 23; Marcus Aurelius, Meditations 2.12; 4.41. Plato (Phaedrus 250C) speaks of the soul as imprisoned in the body like an oyster in its shell.
Aeneid 8. 485–488.
The Text of the Epistles (1954), p. 16.
RSV wrongly renders the second clause not as a promise but as a command (‘do not gratify the desires of the flesh’). The sense is: ‘if you walk by the Spirit you will not fulfil the desire of the flesh.’
C. H. Dodd, Gospel and Law (1951), pp. 36f.; cf. C. F. D. Moule, The Origin of Christology (1977), pp. 47–96. See also what is said above on corporate personality in the exposition of 5:12–21 (p. 130 with n. 22).
The two genitives ‘of the Spirit’ and ‘of life’ may be treated as alike dependent on ‘law’. Even so, it is implicit in Paul’s argument that the Spirit is the ‘Spirit of life’.
N. Q. Hamilton, The Holy Spirit and Eschatology in Paul (1957), p. 30.
In Is. 53:10 it is the LXX rendering of Heb. ’āšām, ‘guilt-offering’ (the Servant of the Lord makes himself an ’āšām).
‘Gratia data est, ut lex impleretur’ (On Spirit and Letter, 34)—‘but not in order that by their fulfilment of the law the faithful might justify themselves’ (C. E. B. Cranfield, ad loc.).
S. H. Hooke, The Siege Perilous (1956), p. 264.
J. Rendel Harris, Aaron’s Breastplate (1908), p. 92.
Martin Luther, Commentary on Galatians (‘Middleton’ edition, 1575/1953), on ‘Abba! Father!’ (Gal. 4:6).
J. Wesley, Journal, i (1872 edition), pp. 76f., footnotes.
Cf. M. Black, ‘The Interpretation of Romans 8:28’, Neotestamentica et Patristica (O. Cullmann Freundesgabe) = Supplement to Novum Testamentum 6 (1962), pp. 166–172.
Westminster Shorter Catechism, Answer to Question 31.
G. Vermes, The Dead Sea Scrolls in English (1962), p. 75.
A similar use of the Greek aorist indicative to denote a future event is found in Jude 14 (quoting a Greek version of 1 Enoch 1:9): ‘Behold, the Lord came with his holy myriads.’
Cf. H. J. Schoeps, Paul, E.T. (1961), pp. 141–149; L. Morris, The Cross in the New Testament (1965), p. 39, n. 62; p. 138, n. 67; N. A. Dahl, ‘The Atonement—An Adequate Return for the Akedah? (Ro 8:32)’, in Neotestamentica et Semitica: Studies in Honour of Matthew Black, ed. E. E. Ellis and M. Wilcox (1969), pp. 15–29.
