Commentaries on the Epistle of Paul the apostle to the Romans

521쪽

eonsidering What is asterWard sat in the WO Ollowin verses, e annot wel accede to this exposition. Righteousness, eace, and Oy, mentionedhere, are things acceptablerio God and approDed by men the must thonbe things apparent an visibie, hichisen se and observe andri folioW- the ining of peace,' refers to the conduet Righteousness' then must mean here the doing of What is right and just O vard One another; peaee, concor an unanimity, as opposedo discor an contentions joy,Vthe fruit of this eaceabie state, a cheerin delight, a mutualis Olcing, instea of the sorro an grie occasione by discord and these come 'through thomoly Spirit' and are produce by him; and the are notos semblances of sueti virtves and graces, presented in soni instances by false religions. Se Gai. v. 22, 23. Doduri ige, tuari, an Chαlmers have viewed the passage in his light though the alter, as et a Scott,seemed incline to combine the two leWs: ut this is to mi up thingstogether nnecessarib, an to destro the harmony of the context. Ed.

522쪽

19 Letis theres re folio after I Proinde quae paeis sunt, et the things hieli mali lar seace, aedificationi mutuae, Sectemur. and things hereWith one ma edib

another.

20. For meat destro nos themor 20. Ne propter cibum destruas of God Al things indeelare pure opus Dei omnia quidem pura, Sed but it is evit so that man who eatet malum est homini qui per offensio-

21. I i good netine to eat fiesh, 21. Bonum est non edere earnem,noro drinii ine, nor an thin nec vinum bibere, nee alivdfacere in whereb thy brother stumbleth, O is quo frater tuus concidat, vel offen- offended, o is made eak. datur, vel infirmetur.

Ierome osten emplo3ed the forme par of this verse for the purpos ofencoura gin monasticism and by thus disconnectiniit Domih contexi, he go a passage qui ierauitabieno his purpose Even Erasmus condemnedthis hamesul perversion. -Ed.

523쪽

This is a similar butino the fame sentencerus in verse J5. The Verbis different, καταλυε Whicli means to undo, o loOsen, o pullioWn and as

524쪽

22. Hast thou faith havo it to 22. Tu fidem habes apud teip- thyself ρfore God Happy is e sum habe eorum Deo. Beatus qui that Ondemneth not himself in that non judicat seipsum in eo quod examin Whichae alloWeth. minat. 23.andio that doubteth is damne 13. Qui vero dijudicat si comet he eat, secauserae eatet notis derit condemnatus est; quia non exfaith for halsoeve is notis fatili fide quicquid vero non est ex fide,

What is a id here proves liat is stated in a note on vers 13 that is, that σκάνδαλον is a les evit han π κομμα, ni that the deam si umbling, instead of hinderandem impediment, salven here to the former Word The Apostle stili adopis, ascit ere, the ascendin scale. Heirst mentions themost obvious esseet, the actua fali, the extrem evit, and then the ex toit, the obstacte in the way and in the thir plaee, the wealiening of thelaith of the individual. The reat order of the proces is the reverse,-the wealiening the the impediment, and lastly the tumblingbloeli,hichoccasions the lall. Ed.

525쪽

is removed that ain excuse Whicli many allego on the ground of ignoranem; nasmuch a their orror is connecte With in

The versionis Cainin is, Beatus qui non judicat seipsum in eo quod

527쪽

1. e then that are strong ought 1. Debemus autem nos qui Oto bear the infirmities of the eah, tentes sumus, infirmitates impoten- and notu pleas O selves. tium portare, et non placere nobis ipsis: 2. et every one o us leas his . Unusquisque enim nostrumneighbour forinia good to edification proximo placeat in bonum, ad aedifi

cationem.

3. For even Christ pleased nos 3. Etenim Christus non placuithimself but ascit is ritien, The sibi ipsi sed quemadmodum scrip- reproaches of them that reproache tum est, opprobria exprobrantium the fessis me tibi, ceciderunt super me.

Introduced here, a the conclusionis the last hapter, by Griesbachand ther collator of ΜSS. are the three last verses of the Epistie 2527. It appears that the larges number of Opies is in favo of this ar-rangement, Ountena ced by the Greelalathers, and the Syriae and Arabie versions. In mour Of the pregent Order, as inmur Version, there ure Omegood ΜSS. the Latin athers, and the Vulgate, c. What stronglytavour an decidedi confirm the order hieli e have is the eviden connectio acto matte between this and the last chapter Which shoWs theimpropriet os haring thos verses intervening betWeen them. Ed.

530쪽

q. For halsoeve things ere q. Quaecunque enim ante scripta Writte aforetinae ere Uritte for sunt, in nostram doctrinam sunt o deaming that,e through a scripta, ut per patientiam et conso-tience an commrt of the scriptures, lationem Scripturarum spem habe-might have liope. muS. 5. No the God o patience and 5. Deus autem patientis et con- consolation grandi ocu lo te like solationis et vobis idem mutuo cogi-minde One toWard another, accord tare secundum Christum Iesum

in to Christ Jesus;

6. Thato ma With ne in 6. Ut uno animo, uno ore gloriandine mouili gloris God even the ficetis Deum et Patrem Domini Father of ourior Jesus Christ. nostri Iesu Christi.

Tho object of this verse is notis much to ho the propriet os applying the passage quote isto the Psalm to Christ, a toralio that the facts recorde in the Scriptures are designe formur instruction V