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21 faith, and gave glory to God; and was fully persuaded that
what God had promised, he was able to perform also. 22 Wherefore Abraham's faith was counted to him for righte.
Yet it was not written for his sake only, thật it 21 was counted to him; but for the sake of us also, to whom
faith will be thus counted, if we believe in him that raised 25 from the dead our Lord Jesus; who was delivered up for
our offences *, and was raised again for our justification. Ch. v. Wherefore, having been justified by faith, we have 2 peace with God, through our Lord Jesus Christ; through
whom we have access also by faith into this favour' where
in we stand, and boast in the hope of the glory of God. 3 (And not only so, but we boast also in afflictions; knowing 4 that affliction worketh påtience; and patience, experience ; 5 and experience, hope. And hope will not make us ashamed;
for the love of God is shed abroad in our hearts, by the holy 6 spirit which hath been given us.) For though we were 7 weak, still Christ died in due season for the ungodly. For
scarcely for a righteous man will any one die: (yet perhaps 8 for a good man some would even dare to die :) but God en
hanceth' his love toward us, in that, while we were still 9 sinners, Christ died for us. Much more therefore, having
been now justified by his blood, we shall be saved from 10 anger through him. For if, when we were enemies, we
were reconciled to God by the death of his son, much
more, having been reconciled, we shall be saved by his 11 life. And not only so, but we boast likewise in God, through
our Lord Jesus Christ, by whom we have now received the reconciliation.
3 Or, mag.
gracious gospel, N. Gr. grace. 2“ still" is wanting in R. T. nifieth, or maketh more conspicuous. See ch. iii. 5.
* Christ was delivered up for our offences, not to bear the punishment of them, or to appease the anger of God, but to abolish the dispensation by which men were condemned as sinners, and to introduce a new and better dispensation by which they should be justified and treated as righteous Thus he rose for their justification. See Eph, ii. 14-16.
Concerning this matter', as by one man sin entered into the world, and death by sin; and thus death hath passed 13 upon all men, inasmuch as all have sinned * : (for until the
law, sin was in the world: but sin is not imputed, when 14 there is no law: nevertheless, death reigned from Adam to
Moses, even over those that had not sinned after the like
ness of Adam's transgression, who is a resemblance? of him 15 that was to come :) yet the free gift likewise is not so, as
was the offence; for if through the offence of one many have died; much more the favour of God, and the gift which
is through the favour of one man, Jesus Christ, hath abound16 ed unto many'. Neither is the gift so, as it was by one who
sinned 5: for the judgement was of one offence to condem
nation, but the free gift is of many offences to justification. 17 For if, by the offence of one®, death reigned by one; much
more those who receive the abounding of favour and of the
gift of justification, will reign in life by one, even Jesus 18 Christ. So then as, by the offence of one', judgement came
upon all men to condemnation ; so likewise, by the righte
ousness of one®, the free gift hath come upon all men tojus19 tification of life. For as by the disobedience of one manyo
were made sinners, so likewise by the obedience of one 20 many' will be made just t. Now the law entered in privily, so that offences abounded'. But where sin abounded, 21 the favour of God hath much more abounded: that, as sin
2 Gr. type.
I due TXTO. So then, Wakefield.
3 “oi soddes, the many, the great body of mankind. See ver. 18.” Newcome. 4 Gr. the many. 5 by one sin, Mss. And the context shows this to be the true reading. by one offence, Mss. 7 Or, by one offence, N.m. • Or, by one righteous act, N.m. 9 Gs. the many.
*“ The apostle here argues with the Jews upon their own commonly received notion, without deciding upon the truth or falsity of it." Sn.
+ Though the construction of this paragraph is intricate and obscure, no thing can be more obvious than this, that it is the apostle's intention to represent all mankind, without exception, as deriving greater benefit from the mis. sion of Christ, than they suffered injury from the fall of Adam. The universa. lity of the apostle's expressions is very remarkable. The same “ many," w bo were made sinners by the disobedience of the one, are made righteous by the obedience of the other. If all men are condemned by the offence of one, the same all are justified by the righteousness of the other. These universal terms, "Gr. that offences might abound. ? Let us continue, Mss. 3 Gr, slaves; and so ver, 19, 20, 22. 4 Gr.justified.
hath reigned through death, so favour likewise might reign by justification to everlasting life, by Jesus Christ our
Lord. Ch. vi. What shall we say then ? shall we continue in sin, 2 that the favour of God may
By no means. How 3 shall we, that have died to sin, live any longer in it? Know
ye not that as many of us as have been baptized into Jesus 4 Christ, have been baptized into his death? We were there
fore buried with him by baptism into death; that, as Christ
was raised from the dead by the glorious power* of the 5 Father, so we also should walk in newness of life. For if
we have been planted together in the likeness of his death,
we shall be planted together in the likeness of his resurrec6 tion also: knowing this, that our old man hath been cruci
fied with him, that the body of sin might be destroyed, that 7 we should no longer be servants to sin. For he that is 8 dead, is set free* from sin. But, I say, if we have died
with Christ, we believe that we shall live also with him : 9 knowing that Christ, having been raised from the dead,
dieth no more; death hath no more dominion over him. 10 For in that he died, he died with regard to sin once : but 11 in that he liveth, he liveth with regard to God. In like
manner reckon ye also yourselves to be dead indeed with
5“ to be" is in the received text.
so frequently repeated, and so variously diversified, cannot be reconciled to the limitation of the blessings of the gospel to the elect alone, or to a part only of the human race. Compare I Cor. xv. 22, 23. See Chaocy on Universal Salvation, Prop. iv. p. 22, &c.
* dia dogns, by the glory. Beza interprets it, “ with a view to the glory," giving die with a genitive the sense of the final cause. Grotius upon Beza's authority gives a similar interpretation to Heb. i. 2. “ by whom,” or “ with a view to whom, he made the worlds,” or “ constituted the ages,” of preoeding dispensations. Lardner adopts the same interpretation. “ The power of God tending to his glory. The effect is put for the cause." Abp. Newcome.
regard to sin, but alive with regard to God through Jesus Christ'.
Let not sin therefore reign in your mortal body, that ye 13 should obey it?: nor yield your members to sin, as instru
ments of unrighteousness; but yield yourselves to God, as
those that are alive from the dead, and yield your members 11 to God, as instruments of righteousness. For sin shall not
have dominion over you : for ye are not under law, but under a covenant of favour.
What then? shall we sin? because we are not under law, 16 but under a covenant of favour? By no means.
Know ye not, that to whom ye yield yourselves servants to obey, his
servants ye are whom ye obey; whether of sin (unto death], 17 or of obedience unto justification? But thanks be to God,
that though ye were the servants of sin, yet ye have obeyed
from the heart that form of doctrine to which ye were deli18 vered over: and, having been made free from sin, are be19 come the servants of righteousness: (I speak familiarly *,
because of the weakness of your flesh) for as ye have yielded your members servants to uncleanness, and to iniquity, un
to iniquity; so now yield your members servants to righte20 ousness, unto holiness. For when ye were the servants of 21 sin, ye were free with regard to righteousness. Whạt fruit
therefore had ye at that time in the things of which ye are 22 now ashamed? for the end of those things is death. But
now, having been made free from sin, and become servants
to God, ye have your fruit unto holiness, and the end ever23 lasting life. For the wages of sin are' death: but the free
gift of God is 5 everlasting life, through Jesus Christ our
Lord. Ch. vii. Know ye not, brethren, (for I speak to those who
know the law,) that the law hath dominion over a person as 2 long as it subsisteth? For the woman that hath an husband
1 Jesus Christ our Lord. R. T. ? obey it in the lusts thereof: R.T.
3 Let us * Wakefield. Arfpw Tivov Asyw, " I speak according to a human maoner," N. 5 will be, N.
is bound by the law to her husband as long as he liveth;
but if the husband die, she is delivered from the law of her 3 husband. So then if, while her husband liveth, she be mar
ried to another man, she will be called an adulteress: but if
her husband die, she is free from that law; so that she is no 4 adulteress, though she be married to another man. Where
fore, my brethren, ye also have been made dead to the law by the body of Christ; that ye might be married to another,
even to him who hath been raised from the dead, that we 5 might bring forth fruit unto God. For, when we were in
the flesh, the sinful passions, which were under the law,
wrought in our members, to bring forth fruit unto death: 6 but now we are delivered from the law, having died to that?
by which we were holden ; so that we serve in the newness
of the spirit, and not in the oldness of the letter. 7 What shall we say then? Is the law sin? By no means :
nay, I had not known sin, but by the law: for I had not
known the guilt of desire, unless the law had said, “ Thou 8 shalt not desire." But sin took occasion by the com
mandment, and 3 wrought in me all manner of desire. For 9 without law sin is dead. Now I was alive without law
once: but, when the commandment came, sin revived, and 10 I died: and the commandment, which was appointed unto 11 life, I found to be unto death. For sin, having taken 'oc
casion by the commandment, deceived me, and by it put me 12 to death. So that the law is holy; and the commandment
holy, and just, and good. 13.Was then that which is good made death unto me? By
no means: but sin : that it might appear sin, working death in me by that which is good: that sin through the com
· that being dead by which, &r. R.T. ? Or, But sin, having received advantage, wrought in me by the commandment, &c. N. m. 3 itself wrought, Mss. • Or, For sin, having received advantage, deceived me by the commandment, &c. N. m. 5 by the commandment, N.