Commentaries on the Epistle of Paul the apostle to the Romans

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b verse 26 cit ineludes the whole nation. The the mlnes of the pntiles V must mean th sam thing the introductioni ali nations into the Church. The grastin more particulari signifies profession It then sol-lows that alliations halli brought publici to profes the 0Spe priorto the rem valis the hardnes fromulis hole nationi the Jews There may be sola te cases of conversionise re this event, or in part V as tosextent th hardnes is to e but at shali notabe brought 1 the faith, unti theriaith spread through the wholo orid and the essee of thei restoration ill se a reat revivat o vita religion among the professing Gentiles, accordin to halcis sal in vers 15. his is learly the vieWpresente to iis in his extraordinar passage, hen ali iis part Bre Om- p rei With ach other. mmmon telis us that many of the ather Wholi dente the future restorationis the Jews and we are tot by Pareus, ii mention Someo the fame Fathsers that the maintained it But it appears frona thequotations made by theirst that tho est ration disallowed a that totheir Nn lanii, and that the restoration referre to by the lalter a restoration to th faith; two things holi distinet That Israel V means exelusi vel theraeWisi nation, as almos the unanimous opinioni thes atherS aeeordirigo Estius and that thei future restoration to thelaith is here foret id a the sentimsent held by Bezα, Pareus, Willet, Mede, and thers, and is generali helda modern divines. Ed.

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There is more discrepane in this referene than any e have met vitii. The Apostle follows no literativisither the Hebre or the Septuagint, though the alter more than the former In the HebreW, it is, no Sion, an in the Septuagint, do the salie of Sion, s Σιων. The the followin claus is ive verbatim frona the Septuagint, unddister materiali froni the HebreW, at eas a translate in ur version. The Syriae and Chalde give the ver a causative meaning S ait malae the sense the Same achere. ut it ma be regarde a an infinitivo vitii paragogico, and in a tranSitive sense, hicli it omelimes has See I ings i. 16 Ps. xxxii. 10. fio the verse Wil agre vitii the Apostle's Words, and may be thus rendered, Comori Sion hali a deli verer, Andri turn away the ungodlines that is in Jacob. II shali comerio Sion, and shali come do turn Way,V c. therama be rendered even, Even to turn a Way,V c. his rendering corresponds more than thali cur version illi the substance of the verse Which

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28. As concerning the gospei the 28. Secundum Evangelium qui-αre nemies for Our akes: ut a dem nimiet propter vos; secundumtouehing the election, the are e electionem vero dilecti propter Pa loved D theriathsers saltes treS: 29. For the in and calling of 29. Sine poenitentia enim sunt Godire Without repsentanee dona et vocatio Dei. 30. O aso in times ast have 30. Quemadmodum enim Vos quo Πο belleve God, et have no ob que increduli fuistis Deo, nune au-tained mere through their unbelles; tem misericordiam estis conseqUuti istorum incredulitate :31. Ven O have these also no 31. Sic et ii nune nereduli saeti

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41 0 COMMENTARIES O ΤΗΕ ΗΑΡ. XI 29. mere the also ma Obtain mer diam, ut ipsi quoque misericordiam

32. For odiath concluded them G2. Concludit enim Deus omnes ali in unbelles that he might have sub incredulitate, ut omnium mise-

Abraham into e venant sine this is speciali tho subjecthere a he has revisusty by the word, election, designat edimur common versio deparis here in the original by connecting oour mere V with the last clause Caluinaeops the proper order of the Words, thoughae paraphrases them, τῶ ὁπιτέρω ἐλ eo quod adepti estis misericordiam. V The might have been rendered, through Our mercy, that is the mercy shOWito Fou, O the mere O Whicli O are the Objecis.

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nation.

It is no destrabiserio amalgamate Word in this manner nor is it ne eeS-Sary. Theraposite ascends he mentions rs th gisses,' the re promises hiel God made to the Jews and thenae refers to the origin f them, the allin or the lectionis God, and says that both a re irreversi-ble, or a Castellio eli explain the Ord α μεταμέλητα, irrevocabie See simila instanc in hap. iii 13. Cattin seem to regar the gisis and ulling V as havin referene tolli adoptionis the JeWisti nation, and lipi adoption to certa in privileges in eluded in the Abrahami covenant, probabi thos mentione in hap. ix 4. ut Pareus, ede, and thers, extend the eun in farther, and consido the gi s V as includin thos of faith, remission O Sin S, anetification, perseverance and salvation; land the understand by alling,Vno the externat, hieli Often fatis, ut the internat, made by the Spirit, and ver efficaci ous, of hiel the postle ad spolien, When e salii, aliose homae has predestinat ed, he has alled, justis ed, and glorified. Aeeordin to this vi eW the posti musti considere to mean, that ae- cordin t What is sui in verse , theatius and alling o God shali beetae tua toWard some of the JeWs throughout ali ag0s, and o vard the whole nation, hen the fulnes of the Gentiises hali como in or that though the may b suspended the shalloetae ad evident ut the ap- potnte time so that hat secures an render certain the restoration of the e N is the covenant o Dee grade hiel, God made illi their

that no Gentile nation, ne favoured With theatin and callingis God, shallae holi forsalien and that though religion may for a long Sensonb in arasegonerat ei state, o vili et in his oW appoin te time, reneWhis gist an his calling, and restore rue religion. The ground of hope Athe irrevocabilit of his gins and calling. Ed.

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33. O the depilii tho iches both 33. O profunditatem divitiarum of the wisdom and n Wledge of et sapientiae et cognitionis ollGodi ho unssareliable re his quam incomprehensibilia sunt udi judgmenis, an his Ways ast 1id cia ejus et impervestigabiles viae ingluti ipsius l34. Forolio ath noWn the 34. Quis enim cognovit mentem min of the Lord Θ or lio ath Domini aut quis illi a consiliis been his counsello Θ fuit 35. O vh hath rs gi ven to 35. Aut quis prior dedit ei et re-him, an it hali e recompense tribuetur illi unt him again Θ

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4 4 OMMENTARIES O THE ΠΑΡ. XI. 33. 36. For of him, and through him, 36. Quoniam ex illo et per illum and olim, are ali hingscio Whom et in illum sunt omniau Ipsi gloria

It has indeod est thought y many that πλουτον, riches, is a nounbelongin to isdom and nowledge, Sed after the Hebre manner, instead os an adjective. It means abundane or exuberance. The sentence,

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io a praeti eo common in Hebro xv, e X preSSe the Samo

searehed ut, and What his isdom has de vised, as O the mannseris execut- in his purposes, cannot be in VeStiga ted an no ne an mea Sur the extent of his knowledge, an no ne has been his counsellor, O as O adyto the stores of his isdom, verse 34. That, Ina se the connection Ofthe disserent paris, it is necessar to present the hole passage inclines

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The word of this verse spem to have been talae literati Dona Is xl. 13 asalven in the Septuagint The Hebre is in sonae measure different, but the ord will ad miti a rendering approaching neare to the meaning here than has is presented in ur version, as OlloWS