Commentaries on the Epistle of Paul the apostle to the Romans

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CΗΑΡ. I. 13. EPISTLE TO THE ROMANS. 59was et hithorto, that I might have fructum aliquem haberem in vobis,

Some fruit among O HSo, even a sicut et in reliquis gentibus. amon other Gentiles.

14. Iam debior both to tho Grooks Iq. Et Graecis ot Barbaris istan to the Barbarians both to the sapientibus et stultis debitor sum.

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16. O Pam nos ainamed of the 16. Non enim pudet me van-gospeli Christ forcit is the power gelii Christi, quandoquidem potentia o God uni salvation to very one est Dei, in salutem Omni credenti, that belloveth to the Jew4rst, an Iudae primum, deinde Graeco. also to the Greeh. 17. For therein is the righteous 17. Nam justitia Dei in eo revenes of God revealed Do faith to latur ex fide in fidem, sicut scrip- faith ascit is Mitten The just shali tum est, Justus ex fide sua vivet.

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62 COMMENTARIES O THE CHAP. I. 16.

On the power of God Pareus observes, that the abstrael, after the

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Hebre manner, is ut so the concrete. Fower means the instrumentos God' poWer that is the gospei is an instrument renderest meaei us by divine poseruo conve salvation to bellever Or, as Stuαν says, di

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by God, o contrived by God, or imputed by God the meaning does notmateriali differ, an indoed ad thes things, ascit is evident fro Seripture, are true respectiniit. There is more dissiculi connected With the lalloWing ords, ἐκ πίστεως ει πιστιν. The Vie Whiel GlDin ives as adopte by ome of thes athers, suci a Theophylaci and Clemens At andrinus an it is thato Melanethon, Bezα, Maliger Loche, an many iners. Fromioole e find that Chrysostom gave his exposition Fxo the Obscure an in-ehoato fatis of the old Tostamen to the olea and fuli faith of the Newn and that Ambrose' exposition a the folloWing Fro the ait orfidelit of God Wh promise to the faith of him ho belleves. V ut inal these vieWs there is no that Whieli comporis illi the contexi, nor is the constructio ver intelligible reveale froni faith, What an itmoan Θ O rende the passage intelligibJy, ἐκ πίσσεως must e connected With δικαιοσυνη--, as Suggested by Hammond, and sollowed by Dod i e

Foruli righteousnes of God by faith is incit reustate in orde tobe belloved, ascit is ritton, The just shalli faith livo. The sam trulli is conveJed in hap. iii 22 an simila phraseolog is found in Phil. iii. . Barnes seems fullyrio express the impori of the passage in these ords, Mod' planis justibin me is revealed in thea spei, hieli plancis by faith, and the bonost of hicli plan hal be extende to ali that have fuit o that belleve. V Ed.

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havin renounee the arrogance of the orid, resign them- solves to tho protectionis God alone.

jus is sal to livo by satili ho concludes that this ira is

18 For the wrathis God is re 18. Revelatur enim ira Dei oveale Do heaven against assin coelo, super omnem impietatem et godlines and nrighteousnes of injustitiam hominum, veritatem Dei men, Who hol the truth in inright injuste continentium:

19. Because that hich may be 19. Quia quod cognoscitur de know of God is manifes in them : Deo manifestum est in ipsis: Deus formo hath shewed it uni them enim illis manifestavit. Here is an instanc in hieli Paul quotes the old Testament, either exacti Do the Hebre nor the optuagint. The Hebre is, ahejust, b his laith shali ho livo, 'r' na UXIJ S and the Septuagintlurn his cinio my,' λδ Πικαιος ἐκ πίσσεω μου ζησεσαι The just shallb myriaith live V- myriaith,' that is, accordinito the tenor of the passage, by faith in me. V The passage is quote by him tvice besides,

in Gai sit. 11 and in Heb. X. 38, but exacti in the fame ords, Without the pronou his V or my. V is object in this, as in ome simila in-Stances, a to state the genera truth containe in the passage, an nott ove a stricti verba quotation.-Ed.

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fro the creatio of the ori are ex creatione mundi operibus intel-clearly seen, being understO0d by the octa, conspiciuntur, aeterna quoque things that are made, Men his etem jus potentia, et divinitas ut sint na poWe and Odhead; so that inexcusabiles. the are Without eXcuse :21. Because that When the line 2I. Quoniam quum eum Og-God the glorified him notis God, novissent, non tanquam Deo gloriam Deither ere than ut butaecam dederunt, aut grati fuerunt; Xlaavari in their imaginations and thei niti sunt in cogitationibus suis, et Dolisti hoari Was dataened obtenebratum est stultum cor eorum. 22. Professing themselves to e 22. Quum se putarent sapientes,

Wise, the becam Dols, stulti facti simi, 23. An changed the glor of tho 23. Et mutaverunt gloriam incoruncorruptibi God into an imago ruptibilis Dei similitudine imaginis mad like to corruptibi man, and corruptibilis hominis, et Volucrum, to blads, and Du Doted beasis, an et quadrupedum, et Serpentum. creeping things.

The connectio here is notioomed ver cloar. Stuar thiis that this verse is connected a the forme ono, With the 16th, and that it i clades a reason hy the posue a notisshame of the ospei and Machnight seem to have been of the fame Opinion, O he render γαρ, besides. In this case the revelationis Wrath Domaeaven is that Whicli is made by the gospel. his certaint gives a meanin to the ords Domheaven,' Whichris hardi dono by an other vioW. That thea spei revestis ,rath, las etl a righteousnes toto obtalaedi faith, is halcis undent te. Salvation to the bellover, and condemnation to the unbellever, is iis sum and substance. The objectio madet Haldane is of no foree,- that the Apostle subsequently shoWs the in os mantandis committed against the light o nature, an no against thera spei sor heraeemito have brought formar in evidene hom in light f nature, in orde to confirmine evidendo rom the light of revelation. The expressio is, Reueale is the rathis God,' and not has been See Acts xvii. 30, 3I. This is in vie taeni Purrettin and Fareus says, ahere is nothinito preventis Dom reserring the revelationis Hath, as et a therevelationis righteousness, to the gospes.' d.

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est is truo that the immediat subjec is tho neglectis religion; ut then injustice toWard me is astemard introduced, an most crities talie