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the will of God, I may have a prosperous journey, so as to come to you. 11 For I long to see you, that I may impart to you some spiritual gift, that ye may be established: 12 which is, that I may be jointly comforted among you through our mutual faith, the faith of both you and me.

13 But I would not have you ignorant, brethren, that I have often purposed to come to you, (but have been hitherto hindered) that I might have some fruit among you also, even as among the other nations. 14 I am debtor both to the Greeks and to the barbarians; both to the wise and to the unwise. 15 So then, as much as lieth in me, I am ready to preach the gospel to you also who are in Rome. 16 For I am not ashamed of the gospel : for it is the power of God unto salvation to every one who believeth; to the Jew first, and also to the Greek. 17 For thereby God's method of justification* from faith to faith is revealed; as it is written, "Now the just, through faith, shall live."

18 FOR the anger of God is revealed from heaven, against all ungodliness and unrighteousness of men, who conceal the truth in unrighteousness: 19 for what may be known of God, is manifest among them; for God hath manifested it to them; 20 for, from the creation

of the world, the invisible things of Him are clearly perceived, being understood by the things which are made; even his eternal power and provi. dence: † so that they are inexcusable, 21 because, when they knew God, they glorified him not as God, nor gave him thanks; but became vain in their reasonings, and their inconsiderate heart was darkened: 22 professing to be wise, they became fools, 23 and changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things.

24 Wherefore God [also] gave them up to uncleanness, through the desires of their hearts, that their bodies should be dishonoured amongst themselves; 25 who changed the truth concerning God into a lie, and worshipped, and served the creature rather than the Creator, who is blessed to the ages. Amen. 26 For this cause, God gave them up to vile passions: for even their women changed the natural use, into that which is against nature; 27 and in like manner, the men also, left the natural use of the women, and burned in their desire one towards another; men working unseemliness with men, and receiving amongst themselves the due recompense of their error. 28 And as they

"The original word is often used by St. Paul for God's treating men as just or righteous; whether by admitting them into the outward privileges of the christian church here, or inte his heavenly kingdom hereafter." Newcome.

"See Mr. Lindsey's Second Address, p. 278. The expression, "godhead," used in the common version, and adopted by Newcome, is liable to be misunderstood." Im. Ver, note.

those who, by patient continuance in good works, seek for glory, and honour, and incorruption, aionian life: 8 but upon those who are contentious, and obey not the truth, but obey unrighteousness, there shall be wrath and anger, 9 tribulation and distress; even upon every soul of man who doth evil, of the Jew first, and also of the Greek; 10 but glory, and honour, and peace, to every one who doth good, to the Jew first, and also to the Greek.

did not approve of retaining | and righteous judgment of God? God in their knowledge, God 6 who will render to every one gave them up to a reprobate according to his works: 7 to mind, to do those things which were not fit: 29 being filled with all iniquity, maliciousness, covetousness, wickedness; full of envy, murder, strife, deceit, malignity; whisperers, 30 evilspeakers, haters of God; injurious, proud; boasters, inventors of evil things, disobedient to parents; 31 without consideration, covenant-breakers, without natural affection, [implacable,] without pity: 32 who though they knew the righ⚫ teous ordinance of God, (that those who commit such things are worthy of death,) not only do them, but even have pleasure in those who do them.

CH. II. 1 WHEREFORE thou art inexcusable, O man, whosoever thou art, who judgest : for, wherein thou judgest another, thou condemnest thyself; for thou who judgest dost the same things. 2 But we know that the condemnation of God is according to truth, against those who do such things. 3 And thinkest thou this, O man, who judgest those who do such things, and yet dost them, that thou shalt escape the condemnation of God? 4 or despisest thou the riches of his kindness, and of his forbearance, and long-suffering; not knowing that the kindness of God leadeth thee to a reformation? 5 and, after thy perverseness and unrepenting heart, treasurest thou up to thyself anger against the day of anger, and the manifestation

11 For with God there is no respect of persons. 12 For as many as have sinned without law will also perish without law; and as many as have sinned under law will be judged by law; 13 (for not the hearers of the law will be just before God; but the doers of [the] law, they will be justified: 14 for when the gentiles, who have not a law, do, by nature, the things contained in the law, these, not having a law, are a law to themselves: 15 who show forth the works of the law, written in their hearts; their conscience witnessing with them, and their reasonings between themselves accusing or else excusing each other): 16 in the day when God will judge the secret things of men, by Jesus Christ, according to my gospel.

17 But if thou be called a

Jew, and rest in [the] law, and glory in God, 18 and know his will, and discern the things that

not from men, but from God,

are excellent, being instructed to the letter: whose praise is out of the law; 19 and be confident that thou thyself art a CH. III. 1 "WHAT advanguide of the blind, a light to tage then hath the Jew? or those who are in darkness, 20 what is the benefit of circumcian instructer of the unwise, a sion?" 2 "Much every way: teacher of babes, having the but chiefly, because to the Jews form of knowledge and of the were committed the oracles of truth in the law; 21 thou who God. 3 For what if some had teachest another, teachest thou not faith? shall their want of not thyself? thou who preach- faith make the faithfulness of est that a man should not God without effect? 4 By no steal, dost thou steal? 22 thou means: yea, let God be true, who sayest, a man should not but every man a liar, as it is commit adultery, dost thou written; That thou mightest commit adultery? thou who be justified in thy words, and abhorrest idols, dost thou com- mightest overcome when thou mit sacrilege? 23 thou who art judged.' 5 But if our gloriest in the law, through the unrighteousness enhance the breaking of the law dishonour-righteousness of God"—"What est thou God? 24 (For" the name of God is evil spoken of among the gentiles, through you;" as it is written.)

25 For circumcision profiteth indeed, if thou keepest the law: but if thou art a transgressor of the law, thy circumcision becometh uncircumcision. 26 If therefore the uncircumcision keep the righteous ordinances of the law, shall not the uncircumcision of such be counted for circumcision? 27 and shall not the uncircumcision which by nature fulfilleth the law, condemn thee as a transgressor of law, though a Jew by the literal circumcision? 28 For he is not a Jew, who is one outwardly; nor is that circumcision, which is outward, in the flesh: 29 but he is a Jew, | who is one inwardly; and circumcision is that of the heart, in the spirit, and not according

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shall we say? Is God unrighteous who inflicteth punishment? (I speak according to the manner of men.) 6 By no means: for then how shall God judge the world." 7" For if the truth of God hath abounded to his glory, through my unfaithfulness, why am I still condemned as a sinner?" 8 "And why say ye not, (as it is slanderously spoken of us, and as some affirm we say,) Let us do evil, that good may come?' whose condemnation is just."

9 What then? do we excel the gentiles? No, surely for we have before brought a charge against Jews and gentiles,* that they are all under sin: 10 as it is written, "There is none righteous, no, not one: 11 there is none [that] understandeth, there is none that seeketh after God. 12 They are all gone out

Gr. Greeks.

of the way, they are altogether |fied of free bounty, even by his become worthless : there is favour, through the redemption

none that doth good, no not even one. 13 Their throat is like an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: 14 their mouth is full of cursing and bitterness: 15 their feet are swift to shed blood: 16 destruction and misery are in their ways; 17 and the way of peace they have not known: 18 there is no fear of God before their eyes." 19 Now we know that what things soever the law saith, it saith to those who are under the law: so that every mouth may be stopped, and all the world become subject to the judgment of God. 20 For by the works of law: no one can be justified in his sight: for through law is the knowledge of sin.

21 Bur now, God's method of justification, without a law, is manifested; being attested by the law and the prophets; 22 even God's method of justification through faith in Jesus Christ, unto all, [and upon all,] who believe for there is no difference: 23 for all have sinned, and fall short of the glory of God; 24 being justi

which is by Christ Jesus; 25 whom God hath set forth as a mercy seat, [through faith,] in his own blood;* to show his method of justification, concerning the remission of past sins, through the forbearance of God; 26 to show his method of justification at this present

time: that he might be just, when justifying him who is of the faith [of Jesus].

27 Where then is boasting? It is excluded. By what law? Of works? No: but by the law of faith. 28 For we conclude that man is justified through faith, without the works of law. 29 Is God the God of the Jews only is he not of the gentiles also? Yes; of the gentiles also: 30 since there is one God, who will justify those of the circumcision by faith, and those of the uncircumcision through faith. 31 Do we then make void law through faith? By no means: yea, we establish law.

CH. IV. 1 WHAT advantage then, shall we say, Abraham, our father as to the flesh, found? 2 For if Abraham was justified by works he hath whereof to boast:" "but not before God. 3 For what saith

"The words dia #IOTEws through faith; are omitted in the Alexandrian and some other manuscripts, and they obscure the sense. The apostle represents Christ as a mercy-seat, consecrated by his own blood; upon which the goodness of God, as it were, takes its stand, and declares his gracious purposes and dispensations to mankind. See Locke; and Taylor's judicious not e upon the text. The word inaoτnglov never signifies" propitiation," as it is translated in the common version; but it is always used wherever it occurs, both in the Old Testament and the New, to express the mercy-seat; which was the golden lid of the ark upon which the Shechinah or cloud of glory rested, and from which oracles were dispensed. See Exod. xxv. 22; Numb. vii. 8,9; Lev. xvii. 2; Heb. ix. 5. It must be evident to every unprejudiced person, that this beautiful allusion of the apostle, which is intended to represent Christ as the messenger of divine mercy, and the medium of divine communications to mankind, gives no countenance to the commonly received doctrine of atonement by vicarious suffering; though many lay great stress upon this text, misled by the common translation." Im. Ver. Note.

the scripture? Abraham believed God; and it was counted to him for righteousness.' 4 Now to him who worketh, the reward is not counted a matter of favour, but of debt. 5 But to him who worketh not, but believeth in Him who justifieth the ungodly, his faith is counted for righteousness. 6 As David also describeth the happiness of the man to whom God counted righteousness without works; 7 saying, 'Happy are they whose iniquities are forgiven, and whose sins are covered: 8 happy is the man to whom the Lord will not count sin.""

or to his offspring, that he should be heir of the world, but through a righteousness of faith.

14 For if those who are under a law be heirs, faith is made void, and the promise is made of none effect; 15 because law produceth punishment: for where no law is, there is no transgression. 16 Therefore righteousness is from faith, that it might be through favour; so that the promise might be sure to all the offspring, not to that only which is of the law, but to that also which is of the faith of Abraham, 9 Cometh this happiness then who is the father of us all, 17 upon those of the circumcision (as it is written, I have made only, or upon those of uncir- thee a father of many nations,') cumcision also? For we say in the sight of that God whom that faith was counted to Abra- he believed, who giveth life to ham for righteousness. 10 How the dead, and calleth those then was it counted? when he things which are not, as though was in circumcision, or in un- they were. 18 He, contrary to circumcision? Not in circum- hope, believed with hope, so cision, but in uncircumcision. that he became the father of 11 And he received the sign many nations; according to that of circumcision, a seal of the which was spoken, Thus shall righteousness arising from the thine offspring be: 19 and befaith which he had, being yet cause he was not weak in faith; uncircumcised; that he might he considered [not] his own be the father of all those who body now dead, when he was believe, though in a state of un- about an hundred years old, circumcision, that righteous- nor the deadness of Sarah's ness might be counted to them womb: 20 nor did he stagger also; 12 and the father of cir- at the promise of God, through cumcision to those who are not unbelief; but was strong in of the circumcision only, but faith, and gave glory to God; also walk in the steps of that 21 and was fully persuaded, faith of our father Abraham, that what God had promised, which he had, being yet uncir- he was also able to perform. cumcised. 13 Besides, not 22 Wherefore Abraham's through a righteousness of law, faith was counted to him for the promise was to Abraham, righteousness. 23 Yet it was

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