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Chap, world, the invisible properties of •' him, even his eternal power and The know- godhead.are clearly manifest, being GcxTwas understood by the things which arc lost among made. So that men are without men by excuse, because when they knew
their own folly,
God, they glorified him not as 2i God, nor gave him thanks, but be,' came vain in their reasoning, and their inconsiderate heart was dark
22 ened ; professing to be wise they
23 became fools, 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 Therefore, God on his part gave Hn~r*?ce them up to uncleanness, through leads to the tne msts o^ tne'r hearts,to dishonour worst their bodies with each other, beenmes. cause they changed the true into a
25 false God, and paid religious reverence and service to the creature, and not to the Creator, who is
26 blessed for evermore! For this cause / say God gave them up to
28 vile passions. And as they did not approve of retaining God in their knowledge, God gave them up to
29 an undisccrning mind; so that they committed the greatest crimes, and abounded in all unrighteousness, wickedness, extortion, malice; and were full of envy, mur
30 der, strife, deceit, malignity; they were whisperers, slanderers, haters of God, injurious, proud, boastful, devisers ol mischief, disobedient to
31 parents; without consideration, morose, without natural affection,
32 implacable, without pity: who knowing the righteous appointment of God, that they who commit such things, are worthy of death, not only commit them, but approve them m others also.
Therefore, thou art inexcusable, O man! whosoever thou art, that All the bad judgest, if thou art equally guilty:
jTuLhed for V Jlu,Sin? the other, thou conWithout demnest thyself; because thou, who respect of judgestdoest the same things. Now we know that the judgment of God
will be without distinction upon them who commit such things •, and thinkest thou this, O man ! that 2 judgest those who do such things, ana doest them thyself, that thou wilt escape the judgment of God? or dost thou despise him for his 4 abundant gentleness and patience, and forbearance; not considering that this gentleness- of God should lead thee to repentance? And lav-; est thou up in store for thyself, through thy hard and impenitent heart, punishment against the day of punishment, and of the display of the righteous sentence of God? who wiTl render to every one ac- < cording to his works: everlasting' life to them who by a patient continuance in well doing seek for glory and honour, and incorruption; but to them that oppose and dis- i obey the truth, and devote themselves to unrighteousness, he will rentier indignation and punishment, tribulation and distress, even! upon every soul of man that continueth to do evil, whether Jew or Gentile; but glory, honour, and peace,to every one that doeth good, whether Jew or Gentile; for there is no respect of persons with God.
For as many as have sinned without a written law, will be sentenced to death without such a law; and whoever have sinned under a law, they will be condemned by a law, in the day when God will judge the secrets of men by Jesus Christ, according to my gospel. For not the mere hearers of any law will be righteous before God, but the practiser s of the law will be justified; for when nations, born without a law, perform the commandments of the law, though thev have no law, they are a law unto themselves, as they show the efficacy of the law to be written on their hearts; their conscience bearing testimony with them, and their reasonings be-' tween themselves, accusing or excusing one another.
10 II 12
Men will be judged according to the advantages they possess.
Behold! thou callest thyself a Jew, and restest ou the law, and gloriest in God, and knowest his will, and art taught to distinguish the excellencies of the law; and
19 take'st upon thyself to be a guide of the blind, alight to them that are in darkness, an instructor of the
20 ignorant, a teacher of babes; as possessing the ' form of knowledge
21 and truth in the law: dost thou then, who teachest another, neglect to teach thyself? Dost thou, who preachest against stealing,
22 thyself steal? Dost thou who forbiddest adultery, commit adultery thyself? Dost thou abhor idols, and yet profanely rob the temple?
23 Dost thou glory in the law, and by the transgression of the law dishonour God? for the name of God is evil spoken of among the Gentiles, as it is written.
For truly circumcision is of use, if thou perform the law; but if thou be a transgressor of the law, thy circumcision is no better than uncircumcision; if therefore the uncircumcisedwan keep the righteous precepts of the law, will not his uncircumcision be regarded as
27 circumcision? and will not he, who is bom to uncircumcision, if he fulfil the law, condemn thee, who hast a written rale of circumcision, and yet transgressest thy
28 law? For he is not a Jew, who is one outwardly; neither is that circumcision whicfit is outward in the
29 flesh; but he is a Jew, who is one inwardly, and that is genuine circumcision which is a circumcision of the heart, in the mind, not in precept only: whose praise is not from men but from God.
'The draught or outline.
* Or believing him to be the Christ who died and rose again, which belief was the condition of persons being acknowledged Christians, and obtaining a pardon of all
No man will bejustified in the CI?^P* sight of God, by the works of any law under which he has been here- Free oSet to/ore put, for so far from per-*9^TM^ forming the works of it, he has embrace, gained only a conviction of his*niobey sin ; but now, independently of any' e s°spt\ former law, God's methodq/justi- 21 fication is manifested ; being attested by the law and the prophets; even God's method of justification 22 through faith in Jesus Christ, to all believers (for there is no distinc- 23 tion, inasmuch as all have sinned, and come short of that glory which God designed for them), being jus- 24 tified of free bounty, even by his favour, through the deliverance'
which is by Christ Jesus; whom 25
Where then is the boasting of the 27 Jew? It is excluded. By what The Jew law ? A law of works? Nay; but by £e5renf°"ua law of faith, which deals with all, perbrity both Jews and Gentiles alike: for over the we conclude that man is justified e, by faith, without the works of any former law.. Is God the God of 29 the Jews only? is he not of the Gentiles also? inasmuch as one 30 is the God of all, who will justify the circumcised by faith, and the uncircumcised through the same faith. Do we then destroy law by 31 this faith ? By no means, we rather 3 establish law.
Therefore being justified by faith, CHAP, we are at peace with God through (
our Lord Jesus Christ, through
3 That is, we urge the necessity of obedience to all the laws of the gospel, after admission into its privileges.
C'viP' fo^ in whom we have access also
into this gracious gospel, wherein
Design of vve stand; and we boast in our
£?,££. hope of the glory of God. (And
conciienunnot only so, but we boast also in af
toGod. flictions, knowing that affliction
4 worketh patience, and patience
3 ' proof, and proof, hope. And
hope will not disappoint us, an
earnest of which is, that the love
of God has been poured out into
our hearts by a holy spirit, which is
6 given us.) For though we were
weak in goodness, Christ died at
an appointed time, for the benefit
1 of the * ungodly. Now, scarcely
will any one die for a righteous
man, (though indeed some may
possibly venture even to die for a
good man who has conferred very
great favours upon them); but
8 God displayeth his love for us, in that Christ died for us, while we
9 were yet sinners; much more, therefore, having been justified by faith in him who shed his blood
'for us, we shall be saved through
10 him from punishment. For if, when we were enemies, we were reconciled to God by faith in the death ,of his son, how much more, after reconciliation shall we be saved by
11 his * life. Moreover we boast also in God through our Lord Jesus Christ, byfaith in whom we have now received this reconciliation.
20 Now, by the 4 coming in of a Those un- |aW, sin abounded, but where sin had the aw abounded, favour did much more first offer abound, that as sin reigned so alof the gos- gf) favour might reign by justificape- tion unto eternal life, through Je
sus Christ our Lord. Chap. What shall we say then? Shall we continue in sin, that favour may
1 Of our real sincerity.
* Who being induced by the example of Christ, which he set both in life, and at death, and by the promises of that gospel which he ratified by his blood, to turn from their evil ways, may become truly blessed.
5 By believing in his return to life.
abound? By no means: how shall we Chap.
hath no more dominion over him;
Let not sin therefore reign in 12 your mortal bodies, that ye should but *"'lie obey it, nor yield your members to JJ!^*^ sin for instruments of unrighteous- ofir; ness, but give up yourselves to God, 13 as those that are alive from the dead, and your members also for instruments of righteousness unto God; for sin must not have dominion 14
4 The law of Moses was adapted to the exigencies of the Hebrews, but was not an essential part of the divine dispensations, the Abrahamic covenant, not requiring such a ritual, but the introduction of a perfect law.
'Our former corrupt state of mind.
CvmP* over You ' ^or ^e are notun^er law, but under a covenant of' favour.
15 What then, shall we sin because
ind the at- we are not under tj1e JaWi Dut un_
•h"gre"t. der a covenant of favour? By no
:st moral means. Know ye not, that to
ioodness. whom ye yield yourselves servants
to obey, his servants ye are whom
16 ye obey ; whether of sin unto death, or of obedience unto, justification;
17 but thanks be to God, that though ye were the servants of sin, ye are become obedient from the heart to a form of doctrine unto which ye
18 were transferred; and have left the service of sin to become the ser
19 vants of righteousness; (I speak in the familiar language of men, because of the weakness of your 'flesh): for to continue the same method of speaking, as ye have yielded your members servants of uncleunness to iniquity, so now ye have made your members servants
20 of righteousness unto holiness. For when ye were the servants of sin, ye were free with regard to righte
21 ousness. Now, what fruit had ye from those things at that time, of which veare now ashamed? for the
22 end of those things is death. But, now ye have been made free from the service of sin, and are become servants to God, ye have your fruit unto holiness, and the end ever
23 lasting life; for the wages of sin will be 'death, but the gracious gift of God will be everlasting life through Jesus Christ our Lord.
vm There is, therefore, now no condemnation to them that areMin Jfkas^s Christ Jesus ; for the spiritual law tuniem- of hfe hath made me free from the per, in 'law ofsin and death. For what the jTM>°"ng lavv could not do, because it was weak this life ,*" through the flesh, God hath done, who by sending his own son on ac
count of sin, in the likeness of a Chap. sinful body, condemned sin by that body which was picserved holy Kvj' and undefiled; that the righteous •£ precepts of the law may be fully, performed by us, who walk not after the flesh, but after the spirit; and this righteousness cannot be S fulfilled in others, for they of the flesh, mind the things of the flesh; and they of the spirit, the things of the spirit; for to be carnally mind- 6 ed is death, but to be spiritually minded is life and peace: because 7 the inclinations of the flesh are at enmity with God, since they do not submit themselves to the law of God; nor indeed can they ; so that S thev of the flesh cannot please God. However,ye are not of the flesh, but 9 of the spirit ; in as much as the spirit of God dwelleth in you. But if any one hath not the spirit of God, he is none of his. But if Christ be 10 in you, the body is dead as to sin, but the spirit is life as to righteousness. Now, if the spirit of him 11 who raised Jesus from the dead, dwell in you, he who raised Christ from the dead will also give life to your mortal bodies, through his spirit that dwelleth in you.
So then, brethren, we are not 12 debtors to the flesh, to live after the and leading flesh; for if ye live after the flesh, ,t° immorye must die hereafter: but if ye mortify the deeds of the body by the spirit, ye will live; for as ma-14 ny as are led by the spirit of God, these are the sons of God: for ye 15 have not received again the spirit of bondage, as at Mount Sinai, unto fear, but a spirit of adoption, by which we cry out unto God, O my Father. This very spirit beareth 16 testimony wi;h our spirit, that we are childrenof God; but if children,
* And therefore bound by stronger ties of * The law of Moses, which from the difftgraiitudc, to be obedient. I culty of obeying it, occasioned sin, and > * Your carnal, unenlightened mindi. J threatened death as the penalty.
* future punishment. I
then heirs ; heirs of God, and joint heirs with Christ; if we suffer with him, so as to be glorified with him also.
Now, I look upon the sufferings of this present time, as of no consequence with respect to the glory that is going to he displayed to us. For the creation is looking out with an anxious expectation for this ' discovery to the sons of God; for though the creation hath become subject to vanity, (not willingly, but through * him who subjected it) it is in hope, that this very creation will be set free from this bondage of corruption by the glorious liberty of the children of God ; for we know that the whole creation groaneth, and travaileth in pain until now; nay, not only so, but we too, who have received the first fruits of the spirit, even we ourselves groan within ourselves, looking for our adoption, even the redemption of our body from corruption; for we are saved in hope only • but hope which is attained is not hope: for how can a miyi hope for what he hath attained? So then, as we can hope only for what we have not attained, let us wait with patience.
Now, we know that all things work together for good, to those who love God, who are called according to his purpose of admitting all mankind into the Christian covenant. For those whom he foreknew to be sincere and well disposed, he foreordained also to be conformed to the resemblance of his son, that this son might be a first-born of manv brethren ; moreover those whom he foreordained, lie also called by the preachers of the gospel, and those whom he
called, he also justified by pardon- GHAP. ing all their past offences; and those whom he justified, he hath in purpose glorified also.
What shall we say then to these 31 things? If God be for us, who*"1"0, shall be against us? He who spar- J*^ ed not his own son, but permitted their taj. htm to be delivered up for us all, how will he not also with him freely give us all things? Shall any 33 one bring an accusation against the chosen people of God? God will acquit them. Shall any condemn 34 them? Christ hath diedybr us, or rather hath been raised again; he is also at the right hand of God; he manageth our concerns for us, by the spirit which he hath poured upon us. Who shall separate us 35 from the love of Christ? Shall tribulation, or imprisonment, or persecution, or famine, or nakedness, or danger of the sword? (As it is written, " For thy sake we 36 are killed ali the day long: we are P*1^ accounted as sheep for the slaugh- xI"'" ter.") Nay, in all these things we 3T are more than conquerors through God that loved us, For I am per- 38 suaded that neither fear of death, nor desire of life, nor angels, nor principalities, nor any of the powers oj this world, nor things present, nor things to come, nor 39 height of prosperity, nor depth of adversity, nor any other thing will be able to separate us from the' love of God, in .lesus Christ our Lord.
I say then, hath God wholly rejected his own people? By no means. Have they stumbled so asTOTPfra!, tofall irrecoverably? Yly nomzans: 2^,' but by their stumbling, salvation is come to the Gentiles, to provoke Israel'to jealousy. Now, if their 12 stumbling be an advantage to the
'Such a manifestation of a future state of glory as is worthy of the sons of God.
* God, who in his unsearchable wisdom so appointed it.
'That love which we have for God, in consideration ot his great goodness in the religion of Christ.