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the will of God, I may have a of the world, the invisible prosperous journey, so as to things of Him are clearly percome to you. 11 For I long to ceived, being understood by the see you, that I may impart to things which are made ; even you some spiritual gift, that ye his eternal power and provi. may be established : 12'which dence: t so that they are inex. is, that I may be jointly com- cusable, 21 because, when they forted among you through our knew God, they glorified him mutual faith, the faith of both not as God,

nor gave him you and me.

thanks; but became vain in 13 But I would not have you their reasonings, and their ignorant, brethren, that I have inconsiderate heart was darkoften purposed to come to you, ened : 22 professing to be wise, (but have been hitherto hin- they became fools, 23 and dered) that I might have some changed the glory of the infruit among you also, even as corruptible God into an image among the other nations. 14 I made like to corruptible man, am debtor both to the Greeks and to birds, and four-footed and to the barbarians; both to beasts, and creeping things. the wise and to the unwise. 15 24 Wherefore God [also] So then, as much as lieth in gave them up to uncleanness, me, I am ready to preach the through the desires of their gospel to you also who are in hearts, that their bodies should Rome. 16 For I am not asham- be dishonoured amongst themed of the gospel : for it is the selves; 25 who changed the power of God unto salvation truth concerning God into a to every one who believeth; lie, and worshipped, and served to the Jew first, and also to the the creature rather than the Greek. 17 For thereby God's Creator, who is blessed to the method of justification* from ages. Amen. 26 For this cause, faith to faith' is revealed; as it God gave them up to vile pasis written, “ Now the just, sions : for even their women through faith, shall live.” changed the natural use, into

18 For the anger of God is that which is against nature; revealed from heaven, against 27 and in like manner, the all ungodliness and unrighte- men also, left the natural use of ousness of men, who conceal the women, and burned in their the truth in unrighteousness : desire one towards another; 19 for what may be known of men working unseemliness with God, is manifest among them; men, and receiving amongst for God hath inanifested it to themselves the due recompense them ; 20 for, from the creation 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 comDion version, and adopted by Newcome, is liable to be misunderstood," Im. Ver. Dote.

did not approve of retaining | and righteous judgment of God? God in their knowledge, God 6 who will rend' to every one gave them up to a reprobate according to his works: 7 13) mind, to do those things which those who, by patient continuwere not fit: 29 being filled ance in good works, seek for with all iniquity, maliciousness, glory, and honour, and incorcovetousness, wickedness; full ruption, aionian life: 8 but of envy, murder, strife, deceit, upon those who are contentious, malignity ; whisperers, 30 evil and obey not the truth, but speakers, haters of God; inju- obey unrighteousness, there rious, proud; boasters, inven- shall be wrath and anger, 9 tritors of evil things, disobedient bulation and distress; even upon to parents ; 31 without

con- every soul of man who doth sideration, covenant-breakers, evil, of the Jew first, and also without natural affection, [im- of the Greek; 10 but glory, and placable,] without pity : 32 who honour, and peace, to every though they knew the righ- one who doth good, to the Jew teous ordinance of God, (that first, and also to the Greek. those who commit such things 11 For with God there is no are worthy of death,) not only respect of persons. 12 For as do them, but even have plea- many as have sinned without sure in those who do them. law will also perish without

Ch. II. 1 WHEREFORE thou law; and as many as have sinart inexcusable, O man, whoso- ned under law will be judged by ever thou art, who judgest : for, law; 13 (for not the hearers of wherein thou judgest another, the law will be just before God; thou condemnest thyself; for but the doers of [the] law, they thou who judgest dost tlie same will be justified: 14 for when things. 2 But we know that the the gentiles, who have not a condemnation of God is accord- law, do, by nature, the things ing to truth, against those who contained in the law, these, not do such things. 3 And thinkest having a law, are a law to themthou this, Oman, who judgest selves : 15 who show forth the those who do such things, and works of the law, written in yet dost them, that thou shalt es- | their hearts ; their conscience cape the condemnation of God ? ) witnessing with them, and their 4 or despisest thou the riches reasonings between themselves of his kindness, and of his for accusing or else excusing each bearance, and long-suffering ; other): 16 in the day when God not knowing that the kindness will judge the secret things of of God leadeth thee to a re- men, by Jesus Christ, accordformation ? 5 and, after thy | ing to my gospel. perverseness and unrepenting 17 But if thou be called a heart, treasurest thou up to Jew, and rest in [the] law, and thyself anger against the day glory in God, 18 and know his of anger, and the manifestation will, and discern the things that


are excellent, being instructed to the letter: whose praise is out of the law ; 19 and be con- not from men, but from God. fident 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 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 shall we say? Is God unrightename of God is evil spoken of ous who inflicteth punishment? among the gentiles, through (I speak according to the manyou ;" as it is written.) ner of men.) 6 By no means:

25 For circumcision profiteth for then how shall God judge indeed, if thou keepest the law: the world.” 7 “ For if the truth but if thou art a transgressor of God hathabounded to his of the law, thy circumcision be- glory, through my unfaithfulcometh uncircumcision. 26 Ifness, why am I still condemned therefore the uncircumcision as a sinner?" 8"And why say ye keep the righteous ordinances of not, as it is slanderously spokthe law, shall not the uncircum- en of us, and as some affirm cision of such be counted for cir- we say,) Let us do evil, that cumcision? 27 and shall not the good may come? whose conuncircumcision which by nature demnation is just." fulfilleth the law, condemn thee 9 What then? do we excel as a transgressor of law, though a the gentiles? No, surely : for we Jew by the literal circumcision? have before brought a charge

28 For he is not a Jew, who is against Jews and gentiles,* that one outwardly; nor is that cir- they are all under sin : 10 as it cumcision, which is outward, is written, “ There is none in the flesh: 29 but he is a Jew, righteous, no, not one: 11 there who is one inwardly; and cir- is none [that] understandeth, cumcision is that of the heart, there is none that seeketh after in the spirit, and not according | 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 which is by Christ Jesus; 25 even one. 13 Their throat is whom God hath set forth as a like an open sepulchre; with mercy seat, (through faith,] in their tongues they have used his own blood ;* to show his deceit; the poison of asps is method of justification, concernunder their lips : 14 their ing the remission of past sins, mouth is full of cursing and through the forbearance of bitterness: 15 their feet are God; 26 to show his method of swift to shed blood: 16 de- justification at

this present struction and misery are in time: that he might be just, their ways; 17 and the way of when justifying him who is of peace they have not known : 18 the faith (of Jesus]. there is no fear of God before 27 Where then is boasting ? their eyes.” 19 Now we know It is excluded. By what law? that what things soever the Of works? No: but by the law of law saith, it saith to those who faith. 28 For we conclude that are under the law: so that man is justified through faith, every mouth may be stopped, without the works of law. 29 and all the world become sub- | Is God the God of the Jews ject to the judgment of God. only? is he not of the gentiles 20 For by the works of law: also ? Yes; of the gentiles also: no one can be justified in his 30 since there is one God, who sight: for through law is the will justify those of the circumknowledge of sin.

cision by faith, and those of the 21 But now, God's method uncircumcision through faith. of justification, without a law, 31 Do we then make void law is manifested ; being attested through faith? By no means : by the law and the prophets; yea, we establish law. 22 even God's method of justifi CH. IV. 1 What advantage cation through faith in Jesus then, shall we say, Abraham, Christ, unto all, (and upon all,] our father as to the flesh, who believe : for there is no found? 2 For if Abraham was difference: 23 for all have justified by works he hath sinned, and fall short of the whereof to boast:" “but not glory of God; 24 being justi-, before God. 3 For what saith

• " The words SIG TITEWS 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 note upon the text. The word inaot grov 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 unpreju liced 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 be-, or to his offspring, that he lieved God; and it was counted should be heir of the world, to him for righteousness. 4 but through a righteousness of Now to him who worketh, the faith. reward is not counted a matter 14 For if those who are unof favour, but of debt. 5 But to der a law be heirs, faith is him who worketh not, but be made void, and the promise lieveth in Him who justifieth is made of none effect; 15 bethe ungodly, his faith is count cause law produceth punished for righteousness. 6 As ment: for where no law is, David also describeth the hap- there is no transgression. 16 piness of the man to whom God Therefore righteousness is from counted righteousness without faith, that it might be through works; 7 saying, Happy are favour; so that the promise they whose iniquities are for- might be sure to all the offgiven, and whose sins are cover- spring, not to that only which ed: 8 happy is the man to whom is of the law, but to that also the Lord will not count sin.'" whi his 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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