Commentaries on the Epistle of Paul the apostle to the Romans

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James meantis more hau that man is no madem proven

stituteS.

29. Is he the God of hedewsinly 29. Num Iudaeorum Deus tanis hemo ais of the Gentiles Θ es, tum an non et Gentium certe et of the sentile also: Gentium. 30 Seeiniit is Ono God Whieli hali 30. Quandoquidem unus Deus, qui justis the circumcisioni faith, and justificabit circumcisionem ex fide, et uncircumcision through faith. praeputium per fidem.

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mercy the Salvation, and righteouSness, hicli is necessarysor Salvation, must be extende to all. Heno unde tho

Tho futuro is sed so the present- ,hO justi ses,' after the manner of the Hebre language, though some conside that the da os judgmen is referremto butae Reem to spea O a presentisci, Oris rotius says, ofa continued stet, hiel the HebreWs expressed by the future tense. -Εd.

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Thesta here, no doubi means the la os,hicli mention is made in theprecedin verses the la by the orks of hieli, cannotae justised the la that is in this respuet opposed i faith. O referis for it mea Π- inito verses 20 and 21, ascis done by tuari, is holi unWarrantabie, an to say that it seans the old Testament for this is to separate it Domiis immediate connection ithout an satissaetor reason. BeSideS, Velia interpretation Obliterates an important doctrino that aith does notrendero id, o nullis the authority the se nil sanetions of the morallaW, ut O the contrary, sustain and confirm them Though it oes What the la does not, and eannot do, nasmuch ascit faves the sinner Whom

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1. What hali, then a that 1. Quid ergo dicemus, invenisse Abraham our atheros pertaining Abraham patrem nostrum secundum to the flesti, hath Dundi carnem Θ2. For fabraham ero justise 2. Si enim Abraham ex operibust y 0rks, he hath whereos to glo , justificatus est, habet quo glorietur, but notaesore God. sed non apud Deum. 3. For hat aith the scriptures 3. Quid enim Scriptura dicit ΘAbraham belleve God, and it a Credidit Abraham Deo, et imputa- counted tanto him D righteousness. tum est illi in justitiam. thecia condemns libet essecis thi Without relaxin or disti nouring thelaw, ut in a a that rendor it is possibie, more inding, an more honOurabie, and more illustrious. Doni renderithe passage more intri- eateri include the eremonia laW, so that has more os faith than os laWincit, to hichis referetice is made in tho contexi: ut there seem tolen Ob lection to include the la O conscience, as et Las the writte laW; for aith confirm both, and the ord daW,' is here vithout the article, though this indoedis iiset is not decisive. The morat laW, then, a Wellas the lamos conscience, is halcis here intended for the authorit os bothis confirmed and strengthenedi faith. Ed. This hapter a turretii observes, divides itfel into three paris.

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again expressi mentioned But Some regard his a spolion in contempt, a the are et SeWher calle tho carnal hildrono Abraham, sein nodis spirituallym in a legitimate sense.

Word in thei proper ordor and this is halcis done by the Syriae and

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The foregoin observations contain a luci an a satisfactor vie of the charaeter of Abraham's faith, persecti consistent Wio What is sal ofiti Paul in his eliapter, and in the episti to the Galatians. Some thinhthat the principiem faith Was the ni thin Whiel the postle ad inviρW in reserrinito Abraham's faith, and that he had n specia regar tolli objectis justibin salth, that is, Christ. But that Christ as, in ameasiare, reveale to im is evident rom the account give in Genesis, and D molia Christ himself has sa id, that Abraham a his da and rejoicod Johii viii. 56. At the fame time it Was the promise of gratuitous mercy, a Calvi intimates that forme the mos distinetivo o de of Abraham's nith, the promise Ona re acceptanee, Without an regar toWortis There are two things Whicli the Apostle learly intendodrio how, that imputationis righteousnes is an et O gratuitous favour, and that it is alone by faith. There is ome disserene in the ording thoughio in the meaning of the sentence rom Gen. v. 6. Paul givescit iterati accordin to the Septuagint. The or Abraham, cis put in instea of Meliovali, citis God V the ver eount, cis made passive, an a preposition is placedbes re righteousness. The HebreW is this, An he belleuod on de- hovah, and he counted it toti righteousness. The it, io oubi resers

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4. No to hi that ortiet is q. Ei quidem qui operatur merces the reWardiso rechone o grace, non imputatur secundum gratiam, but os debl sed secundum debitum :5. ut o him that Worheth not, i. Ei vero qui non operatur, credit

but belloveth onaim that justifieth autem in eum qui justificat impium, tho ungodb his fatili is counted for imputatur fides sua in justitiam.

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counted sor righteousness, no that it procures an merit ser

Somo have tumbled at this sentence, his salti, si unted for right- eousness,' and have misapplied it, a though faith ore in itfel tho causeos righteousness, and liene a meritorious et, and no the Way and means os attaining righteousness. Condense sentences illiso submit to thereses of logic, ut mustae interprete accordin to the contexi an explanation elseWhere Dund. vii faith V means, no doubi hi faith in the Promise or in God ho promises, o in him lio, ascis sal in this verse, justises the ungodly:V ence What is belleved, o the laeet offaith, is halcis counte sor righteousness. his accord With the declarations, that Mancis justitie by faith,' ch. iii 28, and that the