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prologue
 
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1. first, Acts 9:15: “And the Lord said to him: go your way; for this man is to me a vessel of election, to carry my name before the gentiles, and kings, and the children of Israel.”
 
 
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2. second, in Sacred Scripture men are compared to vessels from four viewpoints
 
 
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1. first, construction
 
 
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1. first, from the viewpoint of construction, vessels depend on the the good pleasure of their maker (Jer. 18:4)
 
 
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2. second, in the same way, men’s construction depends on God’s good pleasure (Ps. 100:3)
 
 
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3. third, blessed Paul is described as a vessel, and what sort of vessel is described in Sirach: as a vessel of solid gold adorned with all kinds of precious stones”
 
 
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1. first, golden: on a account of his brilliant wisdom
 
 
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2. second, solid: on account of the virtue of love
 
 
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3. third, adorned with all manner of precious stones: with all of the virtues
 
 
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4. fourth, nature of the vessel: is thus indicated by the sort of things it poured out, the mysteries of the most lofty divinity, which requires wisdom
 
2
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2. second, contents
 
3
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3. third, use
 
4
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4. fourth, fruit
 
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3. third, from the words of our text, therefore, we gather the four causes of this work, i.e., of Paul’s letters, which we have before us
 
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1. first, the author, in the word vessel
 
 
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2. second, the matter, in the words my name, of which the vessel is full, because this entire teaching is about the teaching of Christ
 
 
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3. third, the manner, in the word carry; for this teaching is conveyed in the manner of letters which were customarily carried by messengers (2 Chr. 30:6)
 
 
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4. fourth, the difference of the work in the usefulness mentioned
 
 
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1. first, for he wrote fourteen letters:
 
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1. first, nine of which instructed the gentiles
 
 
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2. second, four, the prelates and princes of the Church, i.e., kings
 
 
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3. third, and one to the people of Israel
 
 
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2. second, this entire teaching is about Christ’s grace, which can be considered in three ways
 
 
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1. first, in one way, as it is in the Head, namely Christ, and in this regard it is explained in the letter to the Hebrews
 
 
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2. second, in another way, as it is found in the chief members of the Mystical Body, and this is explained in the letters to the prelates
 
 
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1. first, he instructs the spiritual prelates of the Church
 
 
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1. first, about establishing, preserving, and governing ecclesial unity in the first letter to Timothy
 
 
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2. second, about resistance against persecutors in the second
 
 
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3. third, about defense against heretics in the letter to Titus
 
 
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2. second, he instructs temporal lords in the letter to Philemon
 
 
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3. third, in a third way, as it is found in the Mystical Body itself, that is, the Church, and this is explained in the letters sent to the gentiles; these last letters are distinguished from one another according to the three ways the grace of Christ can be considered:
 
 
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1. first, in one way, as it is in itself, and thus it is set out in the letter to the Romans
 
 
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2. second, in another way, as it exists in the sacraments of grace, which is explained in the two letters to the Corinthians and in the letter to the Galatians
 
 
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1. first, in the first of these, the nature of the sacraments is treated
 
 
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2. second, in the second, the dignity of the minister
 
 
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3. third, in the letter to the Galatians, superfluous sacraments are rejected against certain men who wanted to join the old sacraments to the new ones
 
 
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3. third, in a third way, Christ’s grace is considered in regard to the unity it produces in the Church
 
 
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1. first, hence, the Apostle deals first with the establishment of ecclesial unity in the letter to the Ephesians
 
 
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2. second, with its consolidation and progress in the letter to the Philippians
 
 
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3. third, of its defense
 
 
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1. first, against certain errors in the letter to the Colossians
 
 
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2. second, against existing persecutions in the first letter to the Thessalonians
 
 
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3. third, against persecutions to come, especially in the time of anti-Christ, in the second letter to the Thessalonians
 
 
V
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1. first, the greeting
1:1
 
Chapter 1
1 Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God.
2 Which he had promised before, by his prophets, in the holy scriptures,
3 Concerning his Son, who was made to him of the seed of David, according to the flesh,
4 Who was predestinated the Son of God in power, according to the spirit of sanctification, by the resurrection of our Lord Jesus Christ from the dead:
5 By whom we have received grace and apostleship for obedience to the faith, in all nations, for his name:
6 Among whom are you also the called of Jesus Christ:
7 To all that are at Rome, the beloved of God, called to be saints. Grace to you and peace, from God our Father and from the Lord Jesus Christ.
V
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1. first, the person sending the greeting is described
 
 
Chapter 1
1 Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God.
2 Which he had promised before, by his prophets, in the holy scriptures,
3 Concerning his Son, who was made to him of the seed of David, according to the flesh,
4 Who was predestinated the Son of God in power, according to the spirit of sanctification, by the resurrection of our Lord Jesus Christ from the dead:
5 By whom we have received grace and apostleship for obedience to the faith, in all nations, for his name:
6 Among whom are you also the called of Jesus Christ:
V
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1. first, the person of the author is described by four things
 
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Chapter 1
1 Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God.
V
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1. first, by his name, Paul, concerning which one should consider three things
 
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Chapter 1
1a Paul,
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1. first, its accuracy
 
 
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2. second, one should consider its meaning
 
17
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3. third, one should consider when that name was conferred on the Apostle
 
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V
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2. second, the writer’s person is described by his station, at a servant of Jesus Christ
 
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Chapter 1
1b a servant of Jesus Christ,
V
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3. third, the person writing is described by his dignity at called to be an apostle
 
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Chapter 1
1c called to be an apostle,
V
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4. fourth, the person writing is described by his office at separated unto the Gospel of God
 
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Chapter 1
1d separated unto the gospel of God.
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1. first, set apart, I say, from the unbelievers by his conversion
 
 
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2. second, Gospel means good news, for it announces the way of man’s union with God, which is man’s good; indeed a threefold union of man with God is announced in the Gospel
 
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1. first, by the grace of union (John 1:14)
 
 
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2. second, by the grace of adoption (Ps. 82:6)
 
 
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3. third, by the glory of attainment (John 17:3, Isa. 52:7)
 
 
V
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2. second, his office is commended, and he pursues two commendations that he had made in the previous verse, at which he had promised before
1:2
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Chapter 1
2 Which he had promised before, by his prophets, in the holy scriptures,
3 Concerning his Son, who was made to him of the seed of David, according to the flesh,
4 Who was predestinated the Son of God in power, according to the spirit of sanctification, by the resurrection of our Lord Jesus Christ from the dead:
5 By whom we have received grace and apostleship for obedience to the faith, in all nations, for his name:
6 Among whom are you also the called of Jesus Christ:
V
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1. first, on the part of the author
 
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Chapter 1
2 Which he had promised before, by his prophets, in the holy scriptures,
V
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2. second, on the part of its content, which is Christ, whom he commends in three ways, at concerning his Son
1:3
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Chapter 1
3 Concerning his Son, who was made to him of the seed of David, according to the flesh,
4 Who was predestinated the Son of God in power, according to the spirit of sanctification, by the resurrection of our Lord Jesus Christ from the dead:
5 By whom we have received grace and apostleship for obedience to the faith, in all nations, for his name:
6 Among whom are you also the called of Jesus Christ:
V
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1. first, from his origin
 
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Chapter 1
3 Concerning his Son, who was made to him of the seed of David, according to the flesh,
V
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2. second, from his dignity or virtue, at who was predestined
1:4
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Chapter 1
4 Who was predestinated the Son of God in power, according to the spirit of sanctification, by the resurrection of our Lord Jesus Christ from the dead:
V
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1. first, his predestination, at who was predestined
 
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Chapter 1
4a Who was predestinated
V
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2. second, his dignity or power, at the Son of God in power
 
 
Chapter 1
4b the Son of God in power,
V
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3. third, the sign or effect, at according to the Spirit of sanctification
 
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Chapter 1
4c by the resurrection of our Lord Jesus Christ from the dead:
V
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3. third, from his liberality, and he sets out two gifts, at through whom we have received
1:5
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Chapter 1
5 By whom we have received grace and apostleship for obedience to the faith, in all nations, for his name:
6 Among whom are you also the called of Jesus Christ:
V
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1. first, one is common to all believers, namely grace by which we are restored
 
 
Chapter 1
5a By whom we have received grace
V
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2. second, the other spiritual gift was conferred on the apostles, at and apostleship
1:5b
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Chapter 1
5b apostleship for obedience to the faith, in all nations, for his name:
6 Among whom are you also the called of Jesus Christ:
V
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1. first, the meaning of apostleship
1:5b1
 
Chapter 1
5b1 apostleship
V
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2. second, then he describes this apostleship
1:5b2
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Chapter 1
5b2 for obedience to the faith, in all nations, for his name:
6 Among whom are you also the called of Jesus Christ:
V
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1. first, from its aim, at for obedience to the faith
 
 
Chapter 1
5b2i for obedience to the faith,
V
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2. second, from its extent, at in all the nations
 
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Chapter 1
5b2ii in all nations,
V
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3. third, from the completeness of its power, at for his name
 
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Chapter 1
5b2iii for his name:
V
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4. fourth, as to his power over those to whom he was writing and who were subject to his apostleship, at among whom
1:6
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Chapter 1
6 Among whom are you also the called of Jesus Christ:
V
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2. second, the persons greeted, at to all who are at Rome
1:7
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Chapter 1
7a To all that are at Rome, the beloved of God, called to be saints.
V
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1. first, from their place, at to all who are in Rome
 
 
Chapter 1
7a1 To all that are at Rome,
V
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2. second, from their gift of grace, at the beloved of God
 
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Chapter 1
7a2 the beloved of God, called to be saints.
V
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3. third, the blessings invoked, at grace to you
 
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Chapter 1
7b Grace to you and peace, from God our Father and from the Lord Jesus Christ.
V
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2. second, the body of the letter, at first I give thanks
1:8
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Chapter 1
8 First, I give thanks to my God, through Jesus Christ, for you all: because your faith is spoken of in the whole world.
9 For God is my witness, whom I serve in my spirit in the gospel of his Son, that without ceasing I make a commemoration of you:
10 Always in my prayers making request, if by any means now at length I may have a prosperous journey, by the will of God, to come unto you.
11 For I long to see you that I may impart unto you some spiritual grace, to strengthen you:
12 That is to say, that I may be comforted together in you by that which is common to us both, your faith and mine.
13 And I would not have you ignorant, brethren, that I have often purposed to come unto you (and have been hindered hitherto) that I might have some fruit among you also, even as among other Gentiles.
14 To the Greeks and to the barbarians, to the wise and to the unwise, I am a debtor.
15 So (as much as is in me) I am ready to preach the gospel to you also that are at Rome.
16 For I am not ashamed of the gospel. For it is the power of God unto salvation to every one that believeth: to the Jew first and to the Greek.
17 For the justice of God is revealed therein, from faith unto faith, as it is written: The just man liveth by faith.
18 For the wrath of God is revealed from heaven against all ungodliness and injustice of those men that detain the truth of God in injustice:
19 Because that which is known of God is manifest in them. For God hath manifested it unto them.
20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made. His eternal power also and divinity: so that they are inexcusable.
21 Because that, when they knew God, they have not glorified him as God or given thanks: but became vain in their thoughts. And their foolish heart was darkened.
22 For, professing themselves to be wise, they became fools.
23 And they changed the glory of the incorruptible God into the likeness of the image of a corruptible man and of birds, and of fourfooted beasts and of creeping things.
24 Wherefore, God gave them up to the desires of their heart, unto uncleanness: to dishonour their own bodies among themselves.
25 Who changed the truth of God into a lie and worshipped and served the creature rather than the Creator, who is blessed for ever. Amen.
26 For this cause, God delivered them up to shameful affections. For their women have changed the natural use into that use which is against nature.
27 And, in like manner, the men also, leaving the natural use of the women, have burned in their lusts, one towards another: men with men, working that which is filthy and receiving in themselves the recompense which was due to their error.
28 And as they liked not to have God in their knowledge, God delivered them up to a reprobate sense, to do those things which are not convenient.
29 Being filled with all iniquity, malice, fornication, avarice, wickedness: full of envy, murder, contention, deceit, malignity: whisperers,
30 Detractors, hateful to God, contumelious, proud, haughty, inventors of evil things, disobedient to parents,
31 Foolish, dissolute: without affection, without fidelity, without mercy.
32 Who, having known the justice of God, did not understand that they who do such things, are worthy of death: and not only they that do them, but they also that consent to them that do them.
Chapter 2
1 Wherefore thou art inexcusable, O man, whosoever thou art that judgest. For wherein thou judgest another, thou condemnest thyself. For thou dost the same things which thou judgest.
2 For we know that the judgment of God is, according to truth, against them that do such things.
3 And thinkest thou this, O man, that judgest them who do such things and dost the same, that thou shalt escape the judgment of God?
4 Or despisest thou the riches of his goodness and patience and longsuffering? Knowest thou not that the benignity of God leadeth thee to penance?
5 But according to thy hardness and impenitent heart, thou treasurest up to thyself wrath, against the day of wrath and revelation of the just judgment of God:
6 Who will render to every man according to his works.
7 To them indeed who, according to patience in good work, seek glory and honour and incorruption, eternal life:
8 But to them that are contentious and who obey not the truth but give credit to iniquity, wrath and indignation.
9 Tribulation and anguish upon every soul of man that worketh evil: of the Jew first, and also of the Greek.
10 But glory and honour and peace to every one that worketh good: to the Jew first, and also to the Greek.
11 For there is no respect of persons with God.
12 For whosoever have sinned without the law shall perish without the law: and whosoever have sinned in the law shall be judged by the law.
13 For not the hearers of the law are just before God: but the doers of the law shall be justified.
14 For when the Gentiles, who have not the law, do by nature those things that are of the law; these, having not the law, are a law to themselves.
15 Who shew the work of the law written in their hearts, their conscience bearing witness to them: and their thoughts between themselves accusing or also defending one another,
16 In the day when God shall judge the secrets of men by Jesus Christ, according to my gospel.
17 But if thou art called a Jew and restest in the law and makest thy boast of God,
18 And knowest his will and approvest the more profitable things, being instructed by the law:
19 Art confident that thou thyself art a guide of the blind, a light of them that are in darkness,
20 An instructor of the foolish, a teacher of infants, having the form of knowledge and of truth in the law.
21 Thou therefore, that teachest another, teachest not thyself: thou, that preachest that men should not steal, stealest.
22 Thou, that sayest men should not commit adultery, committest adultery: thou, that abhorrest idols, committest sacrilege:
23 Thou, that makest thy boast of the law, by transgression of the law dishonourest God.
24 (For the name of God through you is blasphemed among the Gentiles, as it is written.)
25 Circumcision profiteth indeed, if thou keep the law: but if thou be a transgressor of the law, thy circumcision is made uncircumcision.
26 If then, the uncircumcised keep the justices of the law, shall not this uncircumcision be counted for circumcision?
27 And shall not that which by nature is uncircumcision, if it fulfil the law, judge thee, who by the letter and circumcision art a transgressor of the law?
28 For it is not he is a Jew, who is so outwardly: nor is that circumcision which is outwardly in the flesh.
29 But he is a Jew that is one inwardly and the circumcision is that of the heart, in the spirit not in the letter: whose praise is not of men, but of God.
Chapter 3
1 What advantage then hath the Jew: or what is the profit of circumcision?
2 Much every way. First indeed, because the words of God were committed to them.
3 For what if some of them have not believed? Shall their unbelief make the faith of God without effect? God forbid!
4 But God is true and every man a liar, as it is written: That thou mayest be justified in thy words and mayest overcome when thou art judged.
5 But if our injustice commend the justice of God, what shall we say? Is God unjust, who executeth wrath?
6 (I speak according to man.) God forbid! Otherwise how shall God judge this world?
7 For if the truth of God hath more abounded through my lie, unto his glory, why am I also yet judged as a sinner?
8 And not rather (as we are slandered and as some affirm that we say) let us do evil that there may come good? Whose damnation is just.
9 What then? Do we excel them? No, not so. For we have charged both Jews and Greeks, that they are all under sin.
10 As it is written: There is not any man just.
11 There is none that understandeth: there is none that seeketh after God.
12 All have turned out of the way: they are become unprofitable together: there is none that doth good, there is not so much as one.
13 Their throat is an open sepulchre: with their tongues they have dealt deceitfully. The venom of asps is under their lips.
14 Whose mouth is full of cursing and bitterness:
15 Their feet swift to shed blood:
16 Destruction and misery 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 speaketh, it speaketh to them that are in the law: that every mouth may be stopped and all the world may be made subject to God.
20 Because by the works of the law no flesh shall be justified before him. For by the law is the knowledge of sin.
21 But now, without the law, the justice of God is made manifest, being witnessed by the law and the prophets.
22 Even the justice of God, by faith of Jesus Christ, unto all, and upon all them that believe in him: for there is no distinction.
23 For all have sinned and do need the glory of God.
24 Being justified freely by his grace, through the redemption that is in Christ Jesus,
25 Whom God hath proposed to be a propitiation, through faith in his blood, to the shewing of his justice, for the remission of former sins,
26 Through the forbearance of God, for the shewing of his justice in this time: that he himself may be just and the justifier of him who is of the faith of Jesus Christ
27 Where is then thy boasting? It is excluded. By what law? Of works? No, but by the law of faith.
28 For we account a man to be justified by faith, without the works of the law.
29 Is he the God of the Jews only? Is he not also of the Gentiles? yes, of the Gentiles also.
30 For it is one God that justifieth circumcision by faith and uncircumcision through faith.
31 Do we then, destroy the law through faith? God forbid! But we establish the law.
Chapter 4
1 What shall we say then that Abraham hath found, who is our father according to the flesh?
2 For if Abraham were justified by works, he hath whereof to glory, but not before God.
3 For what saith the scripture? Abraham believed God: and it was reputed to him unto justice.
4 Now to him that worketh, the reward is not reckoned according to grace but according to debt.
5 But to him that worketh not, yet believeth in him that justifieth the ungodly, his faith is reputed to justice, according to the purpose of the grace of God.
6 As David also termeth the blessedness of a man to whom God reputeth justice without works:
7 Blessed are they whose iniquities are forgiven: and whose sins are covered.
8 Blessed is the man to whom the Lord hath not imputed sin.
9 This blessedness then, doth it remain in the circumcision only or in the uncircumcision also? For we say that unto Abraham faith was reputed to justice.
10 How then was it reputed? When he was in circumcision or in uncircumcision? Not in circumcision, but in uncircumcision.
11 And he received the sign of circumcision, a seal of the justice of the faith which he had, being uncircumcised: that he might be the father of all them that believe, being uncircumcised: that unto them also it may be reputed to justice:
12 And he might be the father of circumcision; not to them only that are of the circumcision, but to them also that follow the steps of the faith that is in the uncircumcision of our father Abraham.
13 For not through the law was the promise to Abraham or to his seed, that he should be heir of the world: but through the justice of faith.
14 For if they who are of the law be heirs, faith is made void: the promise is made of no effect.
15 For the law worketh wrath. For where there is no law, neither is there transgression.
16 Therefore is it of faith, that according to grace the promise might be firm to all the seed: not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all,
17 (As it is written: I have made thee a father of many nations), before God, whom he believed: who quickeneth the dead and calleth those things that are not, as those that are.
18 Who against hope believed in hope; that he might be made the father of many nations, according to that which was said to him: So shall thy seed be.
19 And he was not weak in faith. Neither did he consider his own body, now dead (whereas he was almost an hundred years old), nor the dead womb of Sara.
20 In the promise also of God he staggered not by distrust: but was strengthened in faith, giving glory to God:
21 Most fully knowing that whatsoever he has promised, he is able also to perform.
22 And therefore it was reputed to him unto justice.
23 Now it is not written only for him. that it was reputed to him unto justice,
24 But also for us, to whom it shall be reputed, if we believe in him that raised up Jesus Christ, our Lord, from the dead,
25 Who was delivered up for our sins and rose again for our justification.
Chapter 5
1 Being justified therefore by faith, let us have peace with God, through our Lord Jesus Christ:
2 By whom also we have access through faith into this grace wherein we stand: and glory in the hope of the glory of the sons of God.
3 And not only so: but we glory also in tribulation, knowing that tribulation worketh patience;
4 And patience trial; and trial hope;
5 And hope confoundeth not: because the charity of God is poured forth in our hearts, by the Holy Ghost who is given to us.
6 For why did Christ, when as yet we were weak, according to the time, die for the ungodly?
7 For scarce for a just man will one die: yet perhaps for a good man some one would dare to die.
8 But God commendeth his charity towards us: because when as yet we were sinners according to the time.
9 Christ died for us. Much more therefore, being now justified by his blood, shall we be saved from wrath through him.
10 For if, when we were enemies, we were reconciled to God by the death of his Son: much more, being reconciled, shall we be saved by his life.
11 And not only so: but also we glory in God, through our Lord Jesus Christ, by whom we have now received reconciliation.
12 Wherefore as by one man sin entered into this world and by sin death: and so death passed upon all men, in whom all have sinned.
13 For until the law sin was in the world: but sin was not imputed, when the law was not.
14 But death reigned from Adam unto Moses, even over them also who have not sinned, after the similitude of the transgression of Adam, who is a figure of him who was to come.
15 But not as the offence, so also the gift. For if by the offence of one, many died: much more the grace of God and the gift, by the grace of one man, Jesus Christ, hath abounded unto many.
16 And not as it was by one sin, so also is the gift. For judgment indeed was by one unto condemnation: but grace is of many offences unto justification.
17 For if by one man’s offence death reigned through one; much more they who receive abundance of grace and of the gift and of justice shall reign in life through one, Jesus Christ.
18 Therefore, as by the offence of one, unto all men to condemnation: so also by the justice of one, unto all men to justification of life.
19 For as by the disobedience of one man, many were made sinners: so also by the obedience of one, many shall be made just.
20 Now the law entered in that sin might abound. And where sin abounded, grace did more abound.
21 That as sin hath reigned to death: so also grace might reign by justice unto life everlasting, through Jesus Christ our Lord.
Chapter 6
1 What shall we say, then? Shall we continue in sin, that grace may abound?
2 God forbid! For we that are dead to sin, how shall we live any longer therein?
3 Know you not that all we who are baptized in Christ Jesus are baptized in his death?
4 For we are buried together with him by baptism into death: that, as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life.
5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.
6 Knowing this, that our old man is crucified with him, that the body of sin may be destroyed, to the end that we may serve sin no longer.
7 For he that is dead is justified from sin.
8 Now, if we be dead with Christ, we believe that we shall live also together with Christ.
9 Knowing that Christ, rising again from the dead, dieth now no more. Death shall no more have dominion over him.
10 For in that he died to sin, he died once: but in that he liveth, he liveth unto God.
11 So do you also reckon that you are dead to sin, but alive unto God, in Christ Jesus our Lord.
12 Let not sin therefore reign in your mortal body, so as to obey the lusts thereof.
13 Neither yield ye your members as instruments of iniquity unto sin: but present yourselves to God, as those that are alive from the dead; and your members as instruments of justice unto God.
14 For sin shall not have dominion over you: for you are not under the law, but under grace.
15 What then? Shall we sin, because we are not under the law, but under grace? God forbid!
16 Know you not that to whom you yield yourselves servants to obey, his servants you are whom you obey, whether it be of sin unto death or of obedience unto justice.
17 But thanks be to God, that you were the servants of sin but have obeyed from the heart unto that form of doctrine into which you have been delivered.
18 Being then freed from sin, we have been made servants of justice.
19 I speak an human thing, because of the infirmity of your flesh. For as you have yielded your members to serve uncleanness and iniquity, unto iniquity: so now yield your members to serve justice, unto sanctification.
20 For when you were the servants of sin, you were free men to justice.
21 What fruit therefore had you then in those things of which you are now ashamed? For the end of them is death.
22 But now being made free from sin and become servants to God, you have your fruit unto sanctification, and the end life everlasting.
23 For the wages of sin is death. But the grace of God, life everlasting in Christ Jesus our Lord.
Chapter 7
1 Know you not, brethren (for I speak to them that know the law) that the law hath dominion over a man as long as it liveth?
2 For the woman that hath an husband, whilst her husband liveth is bound to the law. But if her husband be dead, she is loosed from the law of her husband.
3 Therefore, whilst her husband liveth, she shall be called an adulteress, if she be with another man: but if her husband be dead, she is delivered from the law of her husband: so that she is not an adulteress, if she be with another man.
4 Therefore, my brethren, you also are become dead to the law, by the body of Christ: that you may belong to another, who is risen again from the dead that we may bring forth fruit to God.
5 For when we were in the flesh, the passions of sins, which were by the law, did work in our members, to bring forth fruit unto death.
6 But now we are loosed from the law of death wherein we were detained; so that we should serve in newness of spirit, and not in the oldness of the letter.
7 What shall we say, then? Is the law sin? God forbid! But I do not know sin, but by the law. For I had not known concupiscence, if the law did not say: Thou shalt not covet.
8 But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.
9 And I lived some time without the law. But when the commandment came, sin revived,
10 And I died. And the commandment that was ordained to life, the same was found to be unto death to me.
11 For sin, taking occasion by the commandment, seduced me: and by it killed me.
12 Wherefore the law indeed is holy: and the commandment holy and just and good.
13 Was that then which is good made death unto me? God forbid! But sin, that it may appear sin, by that which is good, wrought death in me: that sin, by the commandment, might become sinful above measure.
14 For we know that the law is spiritual. But I am carnal, sold under sin.
15 For that which I work, I understand not. For I do not that good which I will: but the evil which I hate, that I do.
16 If then I do that which I will not, I consent to the law, that it is good.
17 Now then it is no more I that do it: but sin that dwelleth in me.
18 For I know that there dwelleth not in me, that is to say, in my flesh, that which is good. For to will is present with me: but to accomplish that which is good, I find not.
19 For the good which I will, I do not: but the evil which I will not, that I do.
20 Now if I do that which I will not, it is no more I that do it: but sin that dwelleth in me.
21 I find then a law, that when I have a will to do good, evil is present with me.
22 For I am delighted with the law of God, according to the inward man:
23 But I see another law in my members, fighting against the law of my mind and captivating me in the law of sin that is in my members.
24 Unhappy man that I am, who shall deliver me from the body of this death?
25 The grace of God, by Jesus Christ our Lord. Therefore, I myself, with the mind serve the law of God: but with the flesh, the law of sin.
Chapter 8
1 There is now therefore no condemnation to them that are in Christ Jesus, who walk not according to the flesh.
2 For the law of the spirit of life, in Christ Jesus, hath delivered me from the law of sin and of death.
3 For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh and of sin, hath condemned sin in the flesh.
4 That the justification of the law might be fulfilled in us who walk not according to the flesh, but according to the spirit.
5 For they that are according to the flesh mind the things that are of the flesh: but they that are according to the spirit mind the things that are of the spirit.
6 For the wisdom of the flesh is death: but the wisdom of the spirit is life and peace.
7 Because the wisdom of the flesh is an enemy to God. For it is not subject to the law of God: neither can it be.
8 And they who are in the flesh cannot please God.
9 But you are not in the flesh, but the spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.
10 And if Christ be in you, the body indeed is dead, because of sin: but the spirit liveth, because of justification.
11 And if the Spirit of him that raised up Jesus from the dead dwell in you; he that raised up Jesus Christ, from the dead shall quicken also your mortal bodies, because of his Spirit that dwelleth in you.
12 Therefore, brethren, we are debtors, not to the flesh to live according to the flesh.
13 For if you live according to the flesh, you shall die: but if by the Spirit you mortify the deeds of the flesh, you shall live.
14 For whosoever are led by the Spirit of God, they are the sons of God.
15 For you have not received the spirit of bondage again in fear: but you have received the spirit of adoption of sons, whereby we cry: Abba (Father).
16 For the Spirit himself giveth testimony to our spirit that we are the sons of God.
17 And if sons, heirs also; heirs indeed of God and joint heirs with Christ: yet so, if we suffer with him, that we may be also glorified with him.
18 For I reckon that the sufferings of this time are not worthy to be compared with the glory to come that shall be revealed in us.
19 For the expectation of the creature waiteth for the revelation of the sons of God.
20 For the creature was made subject to vanity: not willingly, but by reason of him that made it subject, in hope.
21 Because the creature also itself shall be delivered from the servitude of corruption, into the liberty of the glory of the children of God.
22 For we know that every creature groaneth and travaileth in pain, even till now.
23 And not only it, but ourselves also, who have the firstfruits of the Spirit: even we ourselves groan within ourselves, waiting for the adoption of the sons of God, the redemption of our body.
24 For we are saved by hope. But hope that is seen is not hope. For what a man seeth, why doth he hope for?
25 But if we hope for that which we see not, we wait for it with patience.
26 Likewise, the Spirit also helpeth our infirmity. For, we know not what we should pray for as we ought: but the Spirit himself asketh for us with unspeakable groanings,
27 And he that searcheth the hearts knoweth what the Spirit desireth: because he asketh for the saints according to God.
28 And we know that to them that love God all things work together unto good: to such as, according to his purpose, are called to be saints.
29 For whom he foreknew, he also predestinated to be made conformable to the image of his Son: that he might be the Firstborn amongst many brethren.
30 And whom he predestinated, them he also called. And whom he called, them he also justified. And whom he justified, them he also glorified.
31 What shall we then say to these things? If God be for us, who is against us?
32 He that spared not even his own Son, but delivered him up for us all, how hath he not also, with him, given us all things?
33 Who shall accuse against the elect of God? God is he that justifieth:
34 Who is he that shall condemn? Christ Jesus that died: yea that is risen also again, who is at the right hand of God, who also maketh intercession for us.
35 Who then shall separate us from the love of Christ? Shall tribulation? Or distress? Or famine? Or nakedness? Or danger? Or persecution? Or the sword?
36 (As it is written: For thy sake, we are put to death all the day long. We are accounted as sheep for the slaughter.)
37 But in all these things we overcome, because of him that hath loved us.
38 For I am sure that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor might,
39 Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord.
Chapter 9
1 I speak the truth in Christ: I lie not, my conscience bearing me witness in the Holy Ghost:
2 That I have great sadness and continual sorrow in my heart.
3 For I wished myself to be an anathema from Christ, for my brethren: who are my kinsmen according to the flesh:
4 Who are Israelites: to whom belongeth the adoption as of children and the glory and the testament and the giving of the law and the service of God and the promises:
5 Whose are the fathers and of whom is Christ, according to the flesh, who is over all things, God blessed for ever. Amen.
6 Not as though the word of God hath miscarried. For all are not Israelites that are of Israel.
7 Neither are all they that are the seed of Abraham, children: but in Isaac shall thy seed be called.
8 That is to say, not they that are the children of the flesh are the children of God: but they that are the children of the promise are accounted for the seed.
9 For this is the word of promise: According to this time will I come. And Sara shall have a son.
10 And not only she. But when Rebecca also had conceived at once of Isaac our father.
11 For when the children were not yet born, nor had done any good or evil (that the purpose of God according to election might stand):
12 Not of works, but of him that calleth, it was said to her: The elder shall serve the younger.
13 As it is written: Jacob I have loved: but Esau I have hated.
14 What shall we say then? Is there injustice with God? God forbid!
15 For he saith to Moses: I will have mercy on whom I will have mercy. And I will shew mercy to whom I will shew mercy.
16 So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.
17 For the scripture saith to Pharao: To this purpose have I raised thee, that I may shew my power in thee and that my name may be declared throughout all the earth.
18 Therefore he hath mercy on whom he will. And whom he will, he hardeneth.
19 Thou wilt say therefore to me: Why doth he then find fault? For who resisteth his will?
20 O man, who art thou that repliest against God? Shall the thing formed say to him that formed it: Why hast thou made me thus?
21 Or hath not the potter power over the clay, of the same lump, to make one vessel unto honour and another unto dishonour?
22 What if God, willing to shew his wrath and to make his power known, endured with much patience vessels of wrath, fitted for destruction,
23 That he might shew the riches of his glory on the vessels of mercy which he hath prepared unto glory?
24 Even us, whom also he hath called, not only of the Jews but also of the Gentiles.
25 As in Osee he saith: I will call that which was not my people, my people; and her that was not beloved, beloved; and her that had not obtained mercy; one that hath obtained mercy.
26 And it shalt be in the place where it was said unto them: you are not my people; there they shall be called the sons of the living God.
27 And Isaias cried out concerning Israel: If the number of the children of Israel be as the sand of the sea, a remnant shall be saved.
28 For he shall finish his word and cut it short in justice: because a short word shall the Lord make upon the earth.
29 And Isaias foretold: Unless the Lord of Sabbath had left us a seed, we had been made as Sodom and we had been like unto Gomorrha.
30 What then shall we say? That the Gentiles who followed not after justice have attained to justice, even the justice that is of faith.
31 But Israel, by following after the law of justice, is not come unto the law of justice.
32 Why so? Because they sought it not by faith, but as it were of works. For they stumbled at the stumblingstone.
33 As it is written: Behold I lay in Sion a stumbling-stone and a rock of scandal. And whosoever believeth in him shall not be confounded.
Chapter 10
1 Brethren, the will of my heart, indeed and my prayer to God is for them unto salvation.
2 For I bear them witness that they have a zeal of God, but not according to knowledge.
3 For they, not knowing the justice of God and seeking to establish their own, have not submitted themselves to the justice of God.
4 For the end of the law is Christ: unto justice to everyone that believeth.
5 For Moses wrote that the justice which is of the law: The man that shall do it shall live by it.
6 But the justice which is of faith, speaketh thus: Say not in thy heart: Who shall ascend into heaven? That is to bring Christ down;
7 Or who shall descend into the deep? That is, to bring up Christ again from the dead.
8 But what saith the scripture? The word is nigh thee; even in thy mouth and in thy heart. This is the word of faith, which we preach.
9 For if thou confess with thy mouth the Lord Jesus and believe in thy heart that God hath raised him up from the dead, thou shalt be saved.
10 For, with the heart, we believe unto justice: but, with the mouth, confession is made unto salvation.
11 For the scripture saith: Whosoever believeth in him shall not be confounded.
12 For there is no distinction of the Jew and the Greek: for the same is Lord over all, rich unto all that call upon him.
13 For whosoever shall call upon the name of the Lord shall be saved.
14 How then shall they call on him in whom they have not believed? Or how shall they believe him of whom they have not heard? And how shall they hear without a preacher?
15 And how shall they preach unless they be sent, as it is written: How beautiful are the feet of them that preach the gospel of peace, of them that bring glad tidings of good things?
16 But all do not obey the gospel. For Isaias saith: Lord, who hath believed our report?
17 Faith then cometh by hearing; and hearing by the word of Christ.
18 But I say: Have they not heard? Yes, verily: Their sound hath gone forth into all the earth: and their words unto the ends of the whole world.
19 But I say: Hath not Israel known? First, Moses saith: I will provoke you to jealousy by that which is not a nation: by a foolish nation I will anger you.
20 But Isaias is bold, and saith: I was found by them that did not seek me. I appeared openly to them that asked not after me.
21 But to Israel he saith: All the day long have I spread my hands to a people that believeth not and contradicteth me.
Chapter 11
1 I say then: Hath God cast away his people? God forbid! For I also am an Israelite of the seed of Abraham, of the tribe of Benjamin.
2 God hath not cast away his people which he foreknew. Know you not what the scripture saith of Elias, how he calleth on God against Israel?
3 Lord, they have slain thy prophets, they have dug down thy altars. And I am left alone: and they seek my life.
4 But what saith the divine answer to him? I have left me seven thousand men that have not bowed their knees to Baal.
5 Even so then, at this present time also, there is a remnant saved according to the election of grace.
6 And if by grace, it is not now by works: otherwise grace is no more grace.
7 What then? That which Israel sought, he hath not obtained: but the election hath obtained it. And the rest have been blinded.
8 As it is written: God hath given them the spirit of insensibility; eyes that they should not see and ears that they should not hear, until this present day.
9 And David saith: Let their table be made a snare and a trap and a stumbling block and a recompense unto them.
10 Let their eyes be darkened, that they may not see: and bow down their back always.
11 I say then: Have they so stumbled, that they should fall? God forbid! But by their offence salvation is come to the Gentiles, that they may be emulous of them.
12 Now if the offence of them be the riches of the world and the diminution of them the riches of the Gentiles: how much more the fulness of them?
13 For I say to you, Gentiles: As long indeed as I am the apostle of the Gentiles, I will honour my ministry,
14 If, by any means, I may provoke to emulation them who are my flesh and may save some of them.
15 For if the loss of them be the reconciliation of the world, what shall the receiving of them be, but life from the dead?
16 For if the firstfruit be holy, so is the lump also: and if the root be holy, so are the branches.
17 And if some of the branches be broken and thou, being a wild olive, art ingrafted in them and art made partaker of the root and of the fatness of the olive tree:
18 Boast not against the branches. But if thou boast, thou bearest not the root: but the root thee.
19 Thou wilt say then: The branches were broken off that I might be grafted in.
20 Well: because of unbelief they were broken off. But thou standest by faith. Be not highminded, but fear.
21 For if God hath not spared the natural branches, fear lest perhaps also he spare not thee.
22 See then the goodness and the severity of God: towards them indeed that are fallen, the severity; but towards thee, the goodness of God, if thou abide in goodness. Otherwise thou also shalt be cut off.
23 And they also, if they abide not still in unbelief, shall be grafted in: for God is able to graft them in again.
24 For if thou were cut out of the wild olive tree, which is natural to thee; and, contrary to nature, wert grafted into the good olive tree: how much more shall they that are the natural branches be grafted into their own olive tree?
25 For I would not have you ignorant, brethren, of this mystery (lest you should be wise in your own conceits) that blindness in part has happened in Israel, until the fulness of the Gentiles should come in.
26 And so all Israel should be saved, as it is written: There shall come out of Sion, he that shall deliver and shall turn away ungodliness from Jacob.
27 And this is to them my covenant: when I shall take away their sins.
28 As concerning the gospel, indeed, they are enemies for your sake: but as touching the election, they are most dear for the sake of the fathers.
29 For the gifts and the calling of God are without repentance.
30 For as you also in times past did not believe God, but now have obtained mercy, through their unbelief:
31 So these also now have not believed, for your mercy, that they also may obtain mercy.
32 For God hath concluded all in unbelief, that he may have mercy on all.
33 O the depth of the riches of the wisdom and of the knowledge of God! How incomprehensible are his judgments, and how unsearchable his ways!
34 For who hath known the mind of the Lord? Or who hath been his counsellor?
35 Or who hath first given to him, and recompense shall be made him?
36 For of him, and by him, and in him, are all things: to him be glory for ever. Amen.
Chapter 12
1 I beseech you therefore, brethren, by the mercy of God, that you present your bodies a living sacrifice, holy, pleasing unto God, your reasonable service.
2 And be not conformed to this world: but be reformed in the newness of your mind, that you may prove what is the good and the acceptable and the perfect will of God.
3 For I say, by the grace that is given me, to all that are among you, not to be more wise than it behoveth to be wise, but to be wise unto sobriety and according as God hath divided to every one the measure of faith.
4 For as in one body we have many members, but all the members have not the same office:
5 So we, being many, are one body in Christ; and every one members one of another:
6 And having different gifts, according to the grace that is given us, either prophecy, to be used according to the rule of faith;
7 Or ministry, in ministering; or he that teacheth, in doctrine;
8 He that exhorteth, in exhorting; he that giveth, with simplicity; he that ruleth, with carefulness; he that sheweth mercy, with cheerfulness.
9 Let love be without dissimulation. Hating that which is evil, cleaving to that which is good,
10 Loving one another with the charity of brotherhood: with honour preventing one another.
11 In carefulness not slothful. In spirit fervent. Serving the Lord.
12 Rejoicing in hope. Patient in tribulation. Instant in prayer.
13 Communicating to the necessities of the saints. Pursuing hospitality.
14 Bless them that persecute you: bless, and curse not.
15 Rejoice with them that rejoice: weep with them that weep.
16 Being of one mind one towards another. Not minding high things, but consenting to the humble. Be not wise in your own conceits.
17 To no man rendering evil for evil. Providing good things, not only in the sight of God but also in the sight of all men.
18 If it be possible, as much as is in you, have peace with all men.
19 Revenge not yourselves, my dearly beloved; but give place unto wrath, for it is written: Revenge is mine, I will repay, saith the Lord.
20 But if the enemy be hungry, give him to eat; if he thirst, give him to drink. For, doing this, thou shalt heap coals of fire upon his head.
21 Be not overcome by evil: but overcome evil by good.
Chapter 13
1 Let every soul be subject to higher powers. For there is no power but from God: and those that are ordained of God.
2 Therefore, he that resisteth the power resisteth the ordinance of God. And they that resist purchase to themselves damnation.
3 For princes are not a terror to the good work, but to the evil. Wilt thou then not be afraid of the power? Do that which is good: and thou shalt have praise from the same.
4 For he is God’s minister to thee, for good. But if thou do that which is evil, fear: for he beareth not the sword in vain. For he is God’s minister: an avenger to execute wrath upon him that doth evil.
5 Wherefore be subject of necessity: not only for wrath, but also for conscience’ sake.
6 For therefore also you pay tribute. For they are the ministers of God, serving unto this purpose.
7 Render therefore to all men their dues. Tribute, to whom tribute is due: custom, to whom custom: fear, to whom fear: honour, to whom honour.
8 Owe no man any thing, but to love one another. For he that loveth his neighbour hath fulfilled the law.
9 For: Thou shalt not commit adultery: Thou shalt not kill: Thou shalt not steal: Thou shalt not bear false witness: Thou shalt not covet. And if there be any other commandment, it is comprised in this word: Thou shalt love thy neighbour as thyself.
10 The love of our neighbour worketh no evil. Love therefore is the fulfilling of the law.
11 And that, knowing the season, that it is now the hour for us to rise from sleep. For now our salvation is nearer than when we believed.
12 The night is passed And the day is at hand. Let us, therefore cast off the works of darkness and put on the armour of light.
13 Let us walk honestly, as in the day: not in rioting and drunkenness, not in chambering and impurities, not in contention and envy.
14 But put ye on the Lord Jesus Christ: and make not provision for the flesh in its concupiscences.
Chapter 14
1 Now him that is weak in faith, take unto you: not in disputes about thoughts.
2 For one believeth that he may eat all things: but he that is weak, let him eat herbs.
3 Let not him that eateth despise him that eateth not: and he that eateth not, let him not judge him that eateth. For God hath taken him to him.
4 Who art thou that judgest another man’s servant? To his own lord he standeth or falleth. And he shall stand: for God is able to make him stand.
5 For one judgeth between day and day: and another judgeth every day. Let every man abound in his own sense.
6 He that regardeth the day regardeth it unto the Lord. And he that eateth eateth to the Lord: for he giveth thanks to God. And he that eateth not, to the Lord he eateth not and giveth thanks to God.
7 For none of us liveth to himself: and no man dieth to himself.
8 For whether we live, we live unto the Lord: or whether we die, we die unto the Lord. Therefore, whether we live or whether we die, we are the Lord’s.
9 For to this end Christ died and rose again: that he might be Lord both of the dead and of the living.
10 But thou, why judgest thou thy brother? Or thou, why dost thou despise thy brother? For we shall all stand before the judgment seat of Christ.
11 For it is written: As I live, saith the Lord, every knee shall bow to me and every tongue shall confess to God.
12 Therefore every one of us shall render account to God for himself.
13 Let us not therefore judge one another any more. But judge this rather, that you put not a stumblingblock or a scandal in your brother’s way.
14 I know, and am confident in the Lord Jesus, that nothing is unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean.
15 For if, because of thy meat, thy brother be grieved, thou walkest not now according to charity. Destroy not him with thy meat, for whom Christ died.
16 Let not then our good be evil spoken of.
17 For the kingdom of God is not meat and drink: but justice and peace and joy in the Holy Ghost.
18 For he that in this serveth Christ pleaseth God and is approved of men.
19 Therefore, let us follow after the things that are of peace and keep the things that are of edification, one towards another.
20 Destroy not the work of God for meat. All things indeed are clean: but it is evil for that man who eateth with offence.
21 It is good not to eat flesh and not to drink wine: nor any thing whereby thy brother is offended or scandalized or made weak.
22 Hast thou faith? Have it to thyself before God. Blessed is he that condemneth not himself in that which he alloweth.
23 But he that discerneth, if he eat, is condemned; because not of faith. For all that is not of faith is sin.
Chapter 15
1 Now, we that are stronger ought to bear the infirmities of the weak and not to please ourselves.
2 Let every one of you please his neighbour unto good, to edification.
3 For Christ did not please himself: but, as it is written: The reproaches of them that reproached thee fell upon me.
4 For what things soever were written were written for our learning: that, through patience and the comfort of the scriptures, we might have hope.
5 Now the God of patience and of comfort grant you to be of one mind, one towards another, according to Jesus Christ:
6 That with one mind and with one mouth you may glorify God and the Father of our Lord Jesus Christ.
7 Wherefore, receive one another, as Christ also hath received you, unto the honour of God.
8 For I say that Christ Jesus was minister of the circumcision for the truth of God, to confirm the promises made unto the fathers:
9 But that the Gentiles are to glorify God for his mercy, as it is written: Therefore will I confess to thee, O Lord, among the Gentiles and will sing to thy name.
10 And again he saith: rejoice ye Gentiles, with his people.
11 And again: praise the Lord, all ye Gentiles: and magnify him, all ye people.
12 And again, Isaias saith: There shall be a root of Jesse; and he that shall rise up to rule the Gentiles, in him the Gentiles shall hope.
13 Now the God of hope fill you with all joy and peace in believing: that you may abound in hope and in the power of the Holy Ghost.
14 And I myself also, my brethren, am assured of you that you also are full of love, replenished with all knowledge, so that you are able to admonish one another.
15 But I have written to you, brethren, more boldly in some sort, as it were putting you in mind, because of the grace which is given me from God,
16 That I should be the minister of Christ Jesus among the Gentiles: sanctifying the gospel of God, that the oblation of the Gentiles may be made acceptable and sanctified in the Holy Ghost.
17 I have therefore glory in Christ Jesus towards God.
18 For I dare not to speak of any of those things which Christ worketh not by me, for the obedience of the Gentiles, by word and deed,
19 By the virtue of signs and wonders, in the power of the Holy Ghost, so that from Jerusalem round about, as far as unto Illyricum, I have replenished the gospel of Christ.
20 And I have so preached this gospel, not where Christ was named, lest I should build upon another man a foundation.
21 But as it is written: They to whom he was not spoken of shall see: and they that have not heard shall understand.
22 For which cause also, I was hindered very much from coming to you and have been kept away till now.
23 But now, having no more place in these countries and having a great desire these many years past to come unto you,
24 When I shall begin to take my journey into Spain, I hope that, as I pass, I shall see you and be brought on my way thither by you: if first, in part, I shall have enjoyed you.
25 But now I shall go to Jerusalem, to minister unto the saints.
26 For it hath pleased them of Macedonia and Achaia to make a contribution for the poor of the saints that are in Jerusalem.
27 For it hath pleased them: and they are their debtors. For, if the Gentiles have been made partakers of their spiritual things, they ought also in carnal things to minister to them.
28 When therefore I shall have accomplished this and consigned to them this fruit, I will come by you into Spain.
29 And I know that when I come to you I shall come in the abundance of the blessing of the gospel of Christ.
30 I beseech you therefore, brethren, through our Lord Jesus Christ and by the charity of the Holy Ghost, that you help me in your prayers for me to God,
31 That I may be delivered from the unbelievers that are in Judea and that the oblation of my service may be acceptable in Jerusalem to the saints.
32 That I may come to you with joy, by the will of God, and may be refreshed with you.
33 Now the God of peace be with, you all. Amen.
Chapter 16
1 And I commend to you Phebe, our sister, who is in the ministry of the church, that is in Cenchrae:
2 That you receive her in the Lord as becometh saints and that you assist her in whatsoever business she shall have need of you. For she also hath assisted many, and myself also.
3 Salute Prisca and Aquila, my helpers, in Christ Jesus
4 (Who have for my life laid down their own necks: to whom not I only give thanks, but also all the churches of the Gentiles),
5 And the church which is in their house. Salute Epenetus, my beloved: who is the firstfruits of Asia in Christ.
6 Salute Mary, who hath laboured much among you.
7 Salute Andronicus and Junias, my kinsmen and fellow prisoners: who are of note among the apostles, who also were in Christ before me.
8 Salute Ampliatus, most beloved to me in the Lord.
9 Salute Urbanus, our helper in Christ Jesus and Stachys, my beloved.
10 Salute Apellas, approved in Christ.
11 Salute them that are of Aristobulus’ household. Salute Herodian, my kinsman. Salute them that are of Narcissus’ household, who are in the Lord.
12 Salute Tryphaena and Tryphosa, who labour in the Lord. Salute Persis, the dearly beloved, who hath much laboured in the Lord.
13 Salute Rufus, elect in the Lord, and his mother and mine.
14 Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes: and the brethren that are with them.
15 Salute Philologus and Julia, Nereus and his sister, and Olympias: and all the saints that are with them.
16 Salute one another with an holy kiss. All the churches of Christ salute you.
17 Now I beseech you, brethren, to mark them who make dissensions and offences contrary to the doctrine which you have learned and avoid them.
18 For they that are such serve not Christ our Lord but their own belly: and by pleasing speeches and good words seduce the hearts of the innocent.
19 For your obedience is published in every place. I rejoice therefore in you. But I would have you to be wise in good and simple in evil.
20 And the God of peace crush Satan under your feet speedily. The grace of our Lord Jesus Christ be with you.
21 Timothy, my fellow labourer, saluteth you: and Lucius and Jason and Sosipater, my kinsmen.
22 I, Tertius, who wrote this epistle, salute you in the Lord.
23 Caius, my host, and the whole church saluteth you. Erastus, the treasurer of the city, saluteth you: and Quartus, a brother.
24 The grace of our Lord Jesus Christ be with you all. Amen.
25 Now to him that is able to establish you, according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which was kept secret from eternity;
26 (Which now is made manifest by the scriptures of the prophets, according to the precept of the eternal God, for the obedience of faith) known among all nations:
27 To God, the only wise, through Jesus Christ, to whom be honour and glory for ever and ever. Amen.
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1. first, he shows his affection for his readers, in three ways, in order to render them benevolent hearers
 
 
Chapter 1
8 First, I give thanks to my God, through Jesus Christ, for you all: because your faith is spoken of in the whole world.
9 For God is my witness, whom I serve in my spirit in the gospel of his Son, that without ceasing I make a commemoration of you:
10 Always in my prayers making request, if by any means now at length I may have a prosperous journey, by the will of God, to come unto you.
11 For I long to see you that I may impart unto you some spiritual grace, to strengthen you:
12 That is to say, that I may be comforted together in you by that which is common to us both, your faith and mine.
13 And I would not have you ignorant, brethren, that I have often purposed to come unto you (and have been hindered hitherto) that I might have some fruit among you also, even as among other Gentiles.
14 To the Greeks and to the barbarians, to the wise and to the unwise, I am a debtor.
15 So (as much as is in me) I am ready to preach the gospel to you also that are at Rome.
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1. first, by giving thanks for their blessings
 
 
Chapter 1
8 First, I give thanks to my God, through Jesus Christ, for you all: because your faith is spoken of in the whole world.
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2. second, by the prayer he directs to God on their behalf, at for God is my witness
1:9
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9 For God is my witness, whom I serve in my spirit in the gospel of his Son, that without ceasing I make a commemoration of you:
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3. third, by his desire to visit them, at always in my prayers
1:10
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10 Always in my prayers making request, if by any means now at length I may have a prosperous journey, by the will of God, to come unto you.
11 For I long to see you that I may impart unto you some spiritual grace, to strengthen you:
12 That is to say, that I may be comforted together in you by that which is common to us both, your faith and mine.
13 And I would not have you ignorant, brethren, that I have often purposed to come unto you (and have been hindered hitherto) that I might have some fruit among you also, even as among other Gentiles.
14 To the Greeks and to the barbarians, to the wise and to the unwise, I am a debtor.
15 So (as much as is in me) I am ready to preach the gospel to you also that are at Rome.
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1. first, he mentions the desire
 
 
Chapter 1
10 Always in my prayers making request, if by any means now at length I may have a prosperous journey, by the will of God, to come unto you.
11 For I long to see you that I may impart unto you some spiritual grace, to strengthen you:
12 That is to say, that I may be comforted together in you by that which is common to us both, your faith and mine.
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1. first, he mentions a sign of this desire
 
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10 Always in my prayers making request, if by any means now at length I may have a prosperous journey, by the will of God, to come unto you.
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2. second, the cause of his desire, at for I long
1:11
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11 For I long to see you that I may impart unto you some spiritual grace, to strengthen you:
12 That is to say, that I may be comforted together in you by that which is common to us both, your faith and mine.
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2. second, his intention of acting on this desire, at and I would not have you ignorant
1:13
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13 And I would not have you ignorant, brethren, that I have often purposed to come unto you (and have been hindered hitherto) that I might have some fruit among you also, even as among other Gentiles.
14 To the Greeks and to the barbarians, to the wise and to the unwise, I am a debtor.
15 So (as much as is in me) I am ready to preach the gospel to you also that are at Rome.
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1. first, he mentions his plan
1:13a
 
Chapter 1
13a And I would not have you ignorant, brethren, that I have often purposed to come unto you (and have been hindered hitherto)
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1. first, he mentions his plan
 
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13a1 And I would not have you ignorant, brethren, that I have often purposed to come unto you
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2. second, the obstacle, at and have been hindered hitherto
 
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13a2 (and have been hindered hitherto)
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2. second, its cause, at that I might have some fruit
1:13b
 
Chapter 1
13b that I might have some fruit among you also, even as among other Gentiles.
14 To the Greeks and to the barbarians, to the wise and to the unwise, I am a debtor.
15 So (as much as is in me) I am ready to preach the gospel to you also that are at Rome.
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3. third, his eagerness, at so, as much as is in me
 
 
Chapter 1
13 And I would not have you ignorant, brethren, that I have often purposed to come unto you (and have been hindered hitherto) that I might have some fruit among you also, even as among other Gentiles.
14 To the Greeks and to the barbarians, to the wise and to the unwise, I am a debtor.
15 So (as much as is in me) I am ready to preach the gospel to you also that are at Rome.
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2. second, he instructs them in the truth about the power of Christ’s grace, at for it is the power of God
1:16
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16 For I am not ashamed of the gospel. For it is the power of God unto salvation to every one that believeth: to the Jew first and to the Greek.
17 For the justice of God is revealed therein, from faith unto faith, as it is written: The just man liveth by faith.
18 For the wrath of God is revealed from heaven against all ungodliness and injustice of those men that detain the truth of God in injustice:
19 Because that which is known of God is manifest in them. For God hath manifested it unto them.
20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made. His eternal power also and divinity: so that they are inexcusable.
21 Because that, when they knew God, they have not glorified him as God or given thanks: but became vain in their thoughts. And their foolish heart was darkened.
22 For, professing themselves to be wise, they became fools.
23 And they changed the glory of the incorruptible God into the likeness of the image of a corruptible man and of birds, and of fourfooted beasts and of creeping things.
24 Wherefore, God gave them up to the desires of their heart, unto uncleanness: to dishonour their own bodies among themselves.
25 Who changed the truth of God into a lie and worshipped and served the creature rather than the Creator, who is blessed for ever. Amen.
26 For this cause, God delivered them up to shameful affections. For their women have changed the natural use into that use which is against nature.
27 And, in like manner, the men also, leaving the natural use of the women, have burned in their lusts, one towards another: men with men, working that which is filthy and receiving in themselves the recompense which was due to their error.
28 And as they liked not to have God in their knowledge, God delivered them up to a reprobate sense, to do those things which are not convenient.
29 Being filled with all iniquity, malice, fornication, avarice, wickedness: full of envy, murder, contention, deceit, malignity: whisperers,
30 Detractors, hateful to God, contumelious, proud, haughty, inventors of evil things, disobedient to parents,
31 Foolish, dissolute: without affection, without fidelity, without mercy.
32 Who, having known the justice of God, did not understand that they who do such things, are worthy of death: and not only they that do them, but they also that consent to them that do them.
Chapter 2
1 Wherefore thou art inexcusable, O man, whosoever thou art that judgest. For wherein thou judgest another, thou condemnest thyself. For thou dost the same things which thou judgest.
2 For we know that the judgment of God is, according to truth, against them that do such things.
3 And thinkest thou this, O man, that judgest them who do such things and dost the same, that thou shalt escape the judgment of God?
4 Or despisest thou the riches of his goodness and patience and longsuffering? Knowest thou not that the benignity of God leadeth thee to penance?
5 But according to thy hardness and impenitent heart, thou treasurest up to thyself wrath, against the day of wrath and revelation of the just judgment of God:
6 Who will render to every man according to his works.
7 To them indeed who, according to patience in good work, seek glory and honour and incorruption, eternal life:
8 But to them that are contentious and who obey not the truth but give credit to iniquity, wrath and indignation.
9 Tribulation and anguish upon every soul of man that worketh evil: of the Jew first, and also of the Greek.
10 But glory and honour and peace to every one that worketh good: to the Jew first, and also to the Greek.
11 For there is no respect of persons with God.
12 For whosoever have sinned without the law shall perish without the law: and whosoever have sinned in the law shall be judged by the law.
13 For not the hearers of the law are just before God: but the doers of the law shall be justified.
14 For when the Gentiles, who have not the law, do by nature those things that are of the law; these, having not the law, are a law to themselves.
15 Who shew the work of the law written in their hearts, their conscience bearing witness to them: and their thoughts between themselves accusing or also defending one another,
16 In the day when God shall judge the secrets of men by Jesus Christ, according to my gospel.
17 But if thou art called a Jew and restest in the law and makest thy boast of God,
18 And knowest his will and approvest the more profitable things, being instructed by the law:
19 Art confident that thou thyself art a guide of the blind, a light of them that are in darkness,
20 An instructor of the foolish, a teacher of infants, having the form of knowledge and of truth in the law.
21 Thou therefore, that teachest another, teachest not thyself: thou, that preachest that men should not steal, stealest.
22 Thou, that sayest men should not commit adultery, committest adultery: thou, that abhorrest idols, committest sacrilege:
23 Thou, that makest thy boast of the law, by transgression of the law dishonourest God.
24 (For the name of God through you is blasphemed among the Gentiles, as it is written.)
25 Circumcision profiteth indeed, if thou keep the law: but if thou be a transgressor of the law, thy circumcision is made uncircumcision.
26 If then, the uncircumcised keep the justices of the law, shall not this uncircumcision be counted for circumcision?
27 And shall not that which by nature is uncircumcision, if it fulfil the law, judge thee, who by the letter and circumcision art a transgressor of the law?
28 For it is not he is a Jew, who is so outwardly: nor is that circumcision which is outwardly in the flesh.
29 But he is a Jew that is one inwardly and the circumcision is that of the heart, in the spirit not in the letter: whose praise is not of men, but of God.
Chapter 3
1 What advantage then hath the Jew: or what is the profit of circumcision?
2 Much every way. First indeed, because the words of God were committed to them.
3 For what if some of them have not believed? Shall their unbelief make the faith of God without effect? God forbid!
4 But God is true and every man a liar, as it is written: That thou mayest be justified in thy words and mayest overcome when thou art judged.
5 But if our injustice commend the justice of God, what shall we say? Is God unjust, who executeth wrath?
6 (I speak according to man.) God forbid! Otherwise how shall God judge this world?
7 For if the truth of God hath more abounded through my lie, unto his glory, why am I also yet judged as a sinner?
8 And not rather (as we are slandered and as some affirm that we say) let us do evil that there may come good? Whose damnation is just.
9 What then? Do we excel them? No, not so. For we have charged both Jews and Greeks, that they are all under sin.
10 As it is written: There is not any man just.
11 There is none that understandeth: there is none that seeketh after God.
12 All have turned out of the way: they are become unprofitable together: there is none that doth good, there is not so much as one.
13 Their throat is an open sepulchre: with their tongues they have dealt deceitfully. The venom of asps is under their lips.
14 Whose mouth is full of cursing and bitterness:
15 Their feet swift to shed blood:
16 Destruction and misery 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 speaketh, it speaketh to them that are in the law: that every mouth may be stopped and all the world may be made subject to God.
20 Because by the works of the law no flesh shall be justified before him. For by the law is the knowledge of sin.
21 But now, without the law, the justice of God is made manifest, being witnessed by the law and the prophets.
22 Even the justice of God, by faith of Jesus Christ, unto all, and upon all them that believe in him: for there is no distinction.
23 For all have sinned and do need the glory of God.
24 Being justified freely by his grace, through the redemption that is in Christ Jesus,
25 Whom God hath proposed to be a propitiation, through faith in his blood, to the shewing of his justice, for the remission of former sins,
26 Through the forbearance of God, for the shewing of his justice in this time: that he himself may be just and the justifier of him who is of the faith of Jesus Christ
27 Where is then thy boasting? It is excluded. By what law? Of works? No, but by the law of faith.
28 For we account a man to be justified by faith, without the works of the law.
29 Is he the God of the Jews only? Is he not also of the Gentiles? yes, of the Gentiles also.
30 For it is one God that justifieth circumcision by faith and uncircumcision through faith.
31 Do we then, destroy the law through faith? God forbid! But we establish the law.
Chapter 4
1 What shall we say then that Abraham hath found, who is our father according to the flesh?
2 For if Abraham were justified by works, he hath whereof to glory, but not before God.
3 For what saith the scripture? Abraham believed God: and it was reputed to him unto justice.
4 Now to him that worketh, the reward is not reckoned according to grace but according to debt.
5 But to him that worketh not, yet believeth in him that justifieth the ungodly, his faith is reputed to justice, according to the purpose of the grace of God.
6 As David also termeth the blessedness of a man to whom God reputeth justice without works:
7 Blessed are they whose iniquities are forgiven: and whose sins are covered.
8 Blessed is the man to whom the Lord hath not imputed sin.
9 This blessedness then, doth it remain in the circumcision only or in the uncircumcision also? For we say that unto Abraham faith was reputed to justice.
10 How then was it reputed? When he was in circumcision or in uncircumcision? Not in circumcision, but in uncircumcision.
11 And he received the sign of circumcision, a seal of the justice of the faith which he had, being uncircumcised: that he might be the father of all them that believe, being uncircumcised: that unto them also it may be reputed to justice:
12 And he might be the father of circumcision; not to them only that are of the circumcision, but to them also that follow the steps of the faith that is in the uncircumcision of our father Abraham.
13 For not through the law was the promise to Abraham or to his seed, that he should be heir of the world: but through the justice of faith.
14 For if they who are of the law be heirs, faith is made void: the promise is made of no effect.
15 For the law worketh wrath. For where there is no law, neither is there transgression.
16 Therefore is it of faith, that according to grace the promise might be firm to all the seed: not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all,
17 (As it is written: I have made thee a father of many nations), before God, whom he believed: who quickeneth the dead and calleth those things that are not, as those that are.
18 Who against hope believed in hope; that he might be made the father of many nations, according to that which was said to him: So shall thy seed be.
19 And he was not weak in faith. Neither did he consider his own body, now dead (whereas he was almost an hundred years old), nor the dead womb of Sara.
20 In the promise also of God he staggered not by distrust: but was strengthened in faith, giving glory to God:
21 Most fully knowing that whatsoever he has promised, he is able also to perform.
22 And therefore it was reputed to him unto justice.
23 Now it is not written only for him. that it was reputed to him unto justice,
24 But also for us, to whom it shall be reputed, if we believe in him that raised up Jesus Christ, our Lord, from the dead,
25 Who was delivered up for our sins and rose again for our justification.
Chapter 5
1 Being justified therefore by faith, let us have peace with God, through our Lord Jesus Christ:
2 By whom also we have access through faith into this grace wherein we stand: and glory in the hope of the glory of the sons of God.
3 And not only so: but we glory also in tribulation, knowing that tribulation worketh patience;
4 And patience trial; and trial hope;
5 And hope confoundeth not: because the charity of God is poured forth in our hearts, by the Holy Ghost who is given to us.
6 For why did Christ, when as yet we were weak, according to the time, die for the ungodly?
7 For scarce for a just man will one die: yet perhaps for a good man some one would dare to die.
8 But God commendeth his charity towards us: because when as yet we were sinners according to the time.
9 Christ died for us. Much more therefore, being now justified by his blood, shall we be saved from wrath through him.
10 For if, when we were enemies, we were reconciled to God by the death of his Son: much more, being reconciled, shall we be saved by his life.
11 And not only so: but also we glory in God, through our Lord Jesus Christ, by whom we have now received reconciliation.
12 Wherefore as by one man sin entered into this world and by sin death: and so death passed upon all men, in whom all have sinned.
13 For until the law sin was in the world: but sin was not imputed, when the law was not.
14 But death reigned from Adam unto Moses, even over them also who have not sinned, after the similitude of the transgression of Adam, who is a figure of him who was to come.
15 But not as the offence, so also the gift. For if by the offence of one, many died: much more the grace of God and the gift, by the grace of one man, Jesus Christ, hath abounded unto many.
16 And not as it was by one sin, so also is the gift. For judgment indeed was by one unto condemnation: but grace is of many offences unto justification.
17 For if by one man’s offence death reigned through one; much more they who receive abundance of grace and of the gift and of justice shall reign in life through one, Jesus Christ.
18 Therefore, as by the offence of one, unto all men to condemnation: so also by the justice of one, unto all men to justification of life.
19 For as by the disobedience of one man, many were made sinners: so also by the obedience of one, many shall be made just.
20 Now the law entered in that sin might abound. And where sin abounded, grace did more abound.
21 That as sin hath reigned to death: so also grace might reign by justice unto life everlasting, through Jesus Christ our Lord.
Chapter 6
1 What shall we say, then? Shall we continue in sin, that grace may abound?
2 God forbid! For we that are dead to sin, how shall we live any longer therein?
3 Know you not that all we who are baptized in Christ Jesus are baptized in his death?
4 For we are buried together with him by baptism into death: that, as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life.
5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.
6 Knowing this, that our old man is crucified with him, that the body of sin may be destroyed, to the end that we may serve sin no longer.
7 For he that is dead is justified from sin.
8 Now, if we be dead with Christ, we believe that we shall live also together with Christ.
9 Knowing that Christ, rising again from the dead, dieth now no more. Death shall no more have dominion over him.
10 For in that he died to sin, he died once: but in that he liveth, he liveth unto God.
11 So do you also reckon that you are dead to sin, but alive unto God, in Christ Jesus our Lord.
12 Let not sin therefore reign in your mortal body, so as to obey the lusts thereof.
13 Neither yield ye your members as instruments of iniquity unto sin: but present yourselves to God, as those that are alive from the dead; and your members as instruments of justice unto God.
14 For sin shall not have dominion over you: for you are not under the law, but under grace.
15 What then? Shall we sin, because we are not under the law, but under grace? God forbid!
16 Know you not that to whom you yield yourselves servants to obey, his servants you are whom you obey, whether it be of sin unto death or of obedience unto justice.
17 But thanks be to God, that you were the servants of sin but have obeyed from the heart unto that form of doctrine into which you have been delivered.
18 Being then freed from sin, we have been made servants of justice.
19 I speak an human thing, because of the infirmity of your flesh. For as you have yielded your members to serve uncleanness and iniquity, unto iniquity: so now yield your members to serve justice, unto sanctification.
20 For when you were the servants of sin, you were free men to justice.
21 What fruit therefore had you then in those things of which you are now ashamed? For the end of them is death.
22 But now being made free from sin and become servants to God, you have your fruit unto sanctification, and the end life everlasting.
23 For the wages of sin is death. But the grace of God, life everlasting in Christ Jesus our Lord.
Chapter 7
1 Know you not, brethren (for I speak to them that know the law) that the law hath dominion over a man as long as it liveth?
2 For the woman that hath an husband, whilst her husband liveth is bound to the law. But if her husband be dead, she is loosed from the law of her husband.
3 Therefore, whilst her husband liveth, she shall be called an adulteress, if she be with another man: but if her husband be dead, she is delivered from the law of her husband: so that she is not an adulteress, if she be with another man.
4 Therefore, my brethren, you also are become dead to the law, by the body of Christ: that you may belong to another, who is risen again from the dead that we may bring forth fruit to God.
5 For when we were in the flesh, the passions of sins, which were by the law, did work in our members, to bring forth fruit unto death.
6 But now we are loosed from the law of death wherein we were detained; so that we should serve in newness of spirit, and not in the oldness of the letter.
7 What shall we say, then? Is the law sin? God forbid! But I do not know sin, but by the law. For I had not known concupiscence, if the law did not say: Thou shalt not covet.
8 But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.
9 And I lived some time without the law. But when the commandment came, sin revived,
10 And I died. And the commandment that was ordained to life, the same was found to be unto death to me.
11 For sin, taking occasion by the commandment, seduced me: and by it killed me.
12 Wherefore the law indeed is holy: and the commandment holy and just and good.
13 Was that then which is good made death unto me? God forbid! But sin, that it may appear sin, by that which is good, wrought death in me: that sin, by the commandment, might become sinful above measure.
14 For we know that the law is spiritual. But I am carnal, sold under sin.
15 For that which I work, I understand not. For I do not that good which I will: but the evil which I hate, that I do.
16 If then I do that which I will not, I consent to the law, that it is good.
17 Now then it is no more I that do it: but sin that dwelleth in me.
18 For I know that there dwelleth not in me, that is to say, in my flesh, that which is good. For to will is present with me: but to accomplish that which is good, I find not.
19 For the good which I will, I do not: but the evil which I will not, that I do.
20 Now if I do that which I will not, it is no more I that do it: but sin that dwelleth in me.
21 I find then a law, that when I have a will to do good, evil is present with me.
22 For I am delighted with the law of God, according to the inward man:
23 But I see another law in my members, fighting against the law of my mind and captivating me in the law of sin that is in my members.
24 Unhappy man that I am, who shall deliver me from the body of this death?
25 The grace of God, by Jesus Christ our Lord. Therefore, I myself, with the mind serve the law of God: but with the flesh, the law of sin.
Chapter 8
1 There is now therefore no condemnation to them that are in Christ Jesus, who walk not according to the flesh.
2 For the law of the spirit of life, in Christ Jesus, hath delivered me from the law of sin and of death.
3 For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh and of sin, hath condemned sin in the flesh.
4 That the justification of the law might be fulfilled in us who walk not according to the flesh, but according to the spirit.
5 For they that are according to the flesh mind the things that are of the flesh: but they that are according to the spirit mind the things that are of the spirit.
6 For the wisdom of the flesh is death: but the wisdom of the spirit is life and peace.
7 Because the wisdom of the flesh is an enemy to God. For it is not subject to the law of God: neither can it be.
8 And they who are in the flesh cannot please God.
9 But you are not in the flesh, but the spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.
10 And if Christ be in you, the body indeed is dead, because of sin: but the spirit liveth, because of justification.
11 And if the Spirit of him that raised up Jesus from the dead dwell in you; he that raised up Jesus Christ, from the dead shall quicken also your mortal bodies, because of his Spirit that dwelleth in you.
12 Therefore, brethren, we are debtors, not to the flesh to live according to the flesh.
13 For if you live according to the flesh, you shall die: but if by the Spirit you mortify the deeds of the flesh, you shall live.
14 For whosoever are led by the Spirit of God, they are the sons of God.
15 For you have not received the spirit of bondage again in fear: but you have received the spirit of adoption of sons, whereby we cry: Abba (Father).
16 For the Spirit himself giveth testimony to our spirit that we are the sons of God.
17 And if sons, heirs also; heirs indeed of God and joint heirs with Christ: yet so, if we suffer with him, that we may be also glorified with him.
18 For I reckon that the sufferings of this time are not worthy to be compared with the glory to come that shall be revealed in us.
19 For the expectation of the creature waiteth for the revelation of the sons of God.
20 For the creature was made subject to vanity: not willingly, but by reason of him that made it subject, in hope.
21 Because the creature also itself shall be delivered from the servitude of corruption, into the liberty of the glory of the children of God.
22 For we know that every creature groaneth and travaileth in pain, even till now.
23 And not only it, but ourselves also, who have the firstfruits of the Spirit: even we ourselves groan within ourselves, waiting for the adoption of the sons of God, the redemption of our body.
24 For we are saved by hope. But hope that is seen is not hope. For what a man seeth, why doth he hope for?
25 But if we hope for that which we see not, we wait for it with patience.
26 Likewise, the Spirit also helpeth our infirmity. For, we know not what we should pray for as we ought: but the Spirit himself asketh for us with unspeakable groanings,
27 And he that searcheth the hearts knoweth what the Spirit desireth: because he asketh for the saints according to God.
28 And we know that to them that love God all things work together unto good: to such as, according to his purpose, are called to be saints.
29 For whom he foreknew, he also predestinated to be made conformable to the image of his Son: that he might be the Firstborn amongst many brethren.
30 And whom he predestinated, them he also called. And whom he called, them he also justified. And whom he justified, them he also glorified.
31 What shall we then say to these things? If God be for us, who is against us?
32 He that spared not even his own Son, but delivered him up for us all, how hath he not also, with him, given us all things?
33 Who shall accuse against the elect of God? God is he that justifieth:
34 Who is he that shall condemn? Christ Jesus that died: yea that is risen also again, who is at the right hand of God, who also maketh intercession for us.
35 Who then shall separate us from the love of Christ? Shall tribulation? Or distress? Or famine? Or nakedness? Or danger? Or persecution? Or the sword?
36 (As it is written: For thy sake, we are put to death all the day long. We are accounted as sheep for the slaughter.)
37 But in all these things we overcome, because of him that hath loved us.
38 For I am sure that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor might,
39 Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord.
Chapter 9
1 I speak the truth in Christ: I lie not, my conscience bearing me witness in the Holy Ghost:
2 That I have great sadness and continual sorrow in my heart.
3 For I wished myself to be an anathema from Christ, for my brethren: who are my kinsmen according to the flesh:
4 Who are Israelites: to whom belongeth the adoption as of children and the glory and the testament and the giving of the law and the service of God and the promises:
5 Whose are the fathers and of whom is Christ, according to the flesh, who is over all things, God blessed for ever. Amen.
6 Not as though the word of God hath miscarried. For all are not Israelites that are of Israel.
7 Neither are all they that are the seed of Abraham, children: but in Isaac shall thy seed be called.
8 That is to say, not they that are the children of the flesh are the children of God: but they that are the children of the promise are accounted for the seed.
9 For this is the word of promise: According to this time will I come. And Sara shall have a son.
10 And not only she. But when Rebecca also had conceived at once of Isaac our father.
11 For when the children were not yet born, nor had done any good or evil (that the purpose of God according to election might stand):
12 Not of works, but of him that calleth, it was said to her: The elder shall serve the younger.
13 As it is written: Jacob I have loved: but Esau I have hated.
14 What shall we say then? Is there injustice with God? God forbid!
15 For he saith to Moses: I will have mercy on whom I will have mercy. And I will shew mercy to whom I will shew mercy.
16 So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.
17 For the scripture saith to Pharao: To this purpose have I raised thee, that I may shew my power in thee and that my name may be declared throughout all the earth.
18 Therefore he hath mercy on whom he will. And whom he will, he hardeneth.
19 Thou wilt say therefore to me: Why doth he then find fault? For who resisteth his will?
20 O man, who art thou that repliest against God? Shall the thing formed say to him that formed it: Why hast thou made me thus?
21 Or hath not the potter power over the clay, of the same lump, to make one vessel unto honour and another unto dishonour?
22 What if God, willing to shew his wrath and to make his power known, endured with much patience vessels of wrath, fitted for destruction,
23 That he might shew the riches of his glory on the vessels of mercy which he hath prepared unto glory?
24 Even us, whom also he hath called, not only of the Jews but also of the Gentiles.
25 As in Osee he saith: I will call that which was not my people, my people; and her that was not beloved, beloved; and her that had not obtained mercy; one that hath obtained mercy.
26 And it shalt be in the place where it was said unto them: you are not my people; there they shall be called the sons of the living God.
27 And Isaias cried out concerning Israel: If the number of the children of Israel be as the sand of the sea, a remnant shall be saved.
28 For he shall finish his word and cut it short in justice: because a short word shall the Lord make upon the earth.
29 And Isaias foretold: Unless the Lord of Sabbath had left us a seed, we had been made as Sodom and we had been like unto Gomorrha.
30 What then shall we say? That the Gentiles who followed not after justice have attained to justice, even the justice that is of faith.
31 But Israel, by following after the law of justice, is not come unto the law of justice.
32 Why so? Because they sought it not by faith, but as it were of works. For they stumbled at the stumblingstone.
33 As it is written: Behold I lay in Sion a stumbling-stone and a rock of scandal. And whosoever believeth in him shall not be confounded.
Chapter 10
1 Brethren, the will of my heart, indeed and my prayer to God is for them unto salvation.
2 For I bear them witness that they have a zeal of God, but not according to knowledge.
3 For they, not knowing the justice of God and seeking to establish their own, have not submitted themselves to the justice of God.
4 For the end of the law is Christ: unto justice to everyone that believeth.
5 For Moses wrote that the justice which is of the law: The man that shall do it shall live by it.
6 But the justice which is of faith, speaketh thus: Say not in thy heart: Who shall ascend into heaven? That is to bring Christ down;
7 Or who shall descend into the deep? That is, to bring up Christ again from the dead.
8 But what saith the scripture? The word is nigh thee; even in thy mouth and in thy heart. This is the word of faith, which we preach.
9 For if thou confess with thy mouth the Lord Jesus and believe in thy heart that God hath raised him up from the dead, thou shalt be saved.
10 For, with the heart, we believe unto justice: but, with the mouth, confession is made unto salvation.
11 For the scripture saith: Whosoever believeth in him shall not be confounded.
12 For there is no distinction of the Jew and the Greek: for the same is Lord over all, rich unto all that call upon him.
13 For whosoever shall call upon the name of the Lord shall be saved.
14 How then shall they call on him in whom they have not believed? Or how shall they believe him of whom they have not heard? And how shall they hear without a preacher?
15 And how shall they preach unless they be sent, as it is written: How beautiful are the feet of them that preach the gospel of peace, of them that bring glad tidings of good things?
16 But all do not obey the gospel. For Isaias saith: Lord, who hath believed our report?
17 Faith then cometh by hearing; and hearing by the word of Christ.
18 But I say: Have they not heard? Yes, verily: Their sound hath gone forth into all the earth: and their words unto the ends of the whole world.
19 But I say: Hath not Israel known? First, Moses saith: I will provoke you to jealousy by that which is not a nation: by a foolish nation I will anger you.
20 But Isaias is bold, and saith: I was found by them that did not seek me. I appeared openly to them that asked not after me.
21 But to Israel he saith: All the day long have I spread my hands to a people that believeth not and contradicteth me.
Chapter 11
1 I say then: Hath God cast away his people? God forbid! For I also am an Israelite of the seed of Abraham, of the tribe of Benjamin.
2 God hath not cast away his people which he foreknew. Know you not what the scripture saith of Elias, how he calleth on God against Israel?
3 Lord, they have slain thy prophets, they have dug down thy altars. And I am left alone: and they seek my life.
4 But what saith the divine answer to him? I have left me seven thousand men that have not bowed their knees to Baal.
5 Even so then, at this present time also, there is a remnant saved according to the election of grace.
6 And if by grace, it is not now by works: otherwise grace is no more grace.
7 What then? That which Israel sought, he hath not obtained: but the election hath obtained it. And the rest have been blinded.
8 As it is written: God hath given them the spirit of insensibility; eyes that they should not see and ears that they should not hear, until this present day.
9 And David saith: Let their table be made a snare and a trap and a stumbling block and a recompense unto them.
10 Let their eyes be darkened, that they may not see: and bow down their back always.
11 I say then: Have they so stumbled, that they should fall? God forbid! But by their offence salvation is come to the Gentiles, that they may be emulous of them.
12 Now if the offence of them be the riches of the world and the diminution of them the riches of the Gentiles: how much more the fulness of them?
13 For I say to you, Gentiles: As long indeed as I am the apostle of the Gentiles, I will honour my ministry,
14 If, by any means, I may provoke to emulation them who are my flesh and may save some of them.
15 For if the loss of them be the reconciliation of the world, what shall the receiving of them be, but life from the dead?
16 For if the firstfruit be holy, so is the lump also: and if the root be holy, so are the branches.
17 And if some of the branches be broken and thou, being a wild olive, art ingrafted in them and art made partaker of the root and of the fatness of the olive tree:
18 Boast not against the branches. But if thou boast, thou bearest not the root: but the root thee.
19 Thou wilt say then: The branches were broken off that I might be grafted in.
20 Well: because of unbelief they were broken off. But thou standest by faith. Be not highminded, but fear.
21 For if God hath not spared the natural branches, fear lest perhaps also he spare not thee.
22 See then the goodness and the severity of God: towards them indeed that are fallen, the severity; but towards thee, the goodness of God, if thou abide in goodness. Otherwise thou also shalt be cut off.
23 And they also, if they abide not still in unbelief, shall be grafted in: for God is able to graft them in again.
24 For if thou were cut out of the wild olive tree, which is natural to thee; and, contrary to nature, wert grafted into the good olive tree: how much more shall they that are the natural branches be grafted into their own olive tree?
25 For I would not have you ignorant, brethren, of this mystery (lest you should be wise in your own conceits) that blindness in part has happened in Israel, until the fulness of the Gentiles should come in.
26 And so all Israel should be saved, as it is written: There shall come out of Sion, he that shall deliver and shall turn away ungodliness from Jacob.
27 And this is to them my covenant: when I shall take away their sins.
28 As concerning the gospel, indeed, they are enemies for your sake: but as touching the election, they are most dear for the sake of the fathers.
29 For the gifts and the calling of God are without repentance.
30 For as you also in times past did not believe God, but now have obtained mercy, through their unbelief:
31 So these also now have not believed, for your mercy, that they also may obtain mercy.
32 For God hath concluded all in unbelief, that he may have mercy on all.
33 O the depth of the riches of the wisdom and of the knowledge of God! How incomprehensible are his judgments, and how unsearchable his ways!
34 For who hath known the mind of the Lord? Or who hath been his counsellor?
35 Or who hath first given to him, and recompense shall be made him?
36 For of him, and by him, and in him, are all things: to him be glory for ever. Amen.
Chapter 12
1 I beseech you therefore, brethren, by the mercy of God, that you present your bodies a living sacrifice, holy, pleasing unto God, your reasonable service.
2 And be not conformed to this world: but be reformed in the newness of your mind, that you may prove what is the good and the acceptable and the perfect will of God.
3 For I say, by the grace that is given me, to all that are among you, not to be more wise than it behoveth to be wise, but to be wise unto sobriety and according as God hath divided to every one the measure of faith.
4 For as in one body we have many members, but all the members have not the same office:
5 So we, being many, are one body in Christ; and every one members one of another:
6 And having different gifts, according to the grace that is given us, either prophecy, to be used according to the rule of faith;
7 Or ministry, in ministering; or he that teacheth, in doctrine;
8 He that exhorteth, in exhorting; he that giveth, with simplicity; he that ruleth, with carefulness; he that sheweth mercy, with cheerfulness.
9 Let love be without dissimulation. Hating that which is evil, cleaving to that which is good,
10 Loving one another with the charity of brotherhood: with honour preventing one another.
11 In carefulness not slothful. In spirit fervent. Serving the Lord.
12 Rejoicing in hope. Patient in tribulation. Instant in prayer.
13 Communicating to the necessities of the saints. Pursuing hospitality.
14 Bless them that persecute you: bless, and curse not.
15 Rejoice with them that rejoice: weep with them that weep.
16 Being of one mind one towards another. Not minding high things, but consenting to the humble. Be not wise in your own conceits.
17 To no man rendering evil for evil. Providing good things, not only in the sight of God but also in the sight of all men.
18 If it be possible, as much as is in you, have peace with all men.
19 Revenge not yourselves, my dearly beloved; but give place unto wrath, for it is written: Revenge is mine, I will repay, saith the Lord.
20 But if the enemy be hungry, give him to eat; if he thirst, give him to drink. For, doing this, thou shalt heap coals of fire upon his head.
21 Be not overcome by evil: but overcome evil by good.
Chapter 13
1 Let every soul be subject to higher powers. For there is no power but from God: and those that are ordained of God.
2 Therefore, he that resisteth the power resisteth the ordinance of God. And they that resist purchase to themselves damnation.
3 For princes are not a terror to the good work, but to the evil. Wilt thou then not be afraid of the power? Do that which is good: and thou shalt have praise from the same.
4 For he is God’s minister to thee, for good. But if thou do that which is evil, fear: for he beareth not the sword in vain. For he is God’s minister: an avenger to execute wrath upon him that doth evil.
5 Wherefore be subject of necessity: not only for wrath, but also for conscience’ sake.
6 For therefore also you pay tribute. For they are the ministers of God, serving unto this purpose.
7 Render therefore to all men their dues. Tribute, to whom tribute is due: custom, to whom custom: fear, to whom fear: honour, to whom honour.
8 Owe no man any thing, but to love one another. For he that loveth his neighbour hath fulfilled the law.
9 For: Thou shalt not commit adultery: Thou shalt not kill: Thou shalt not steal: Thou shalt not bear false witness: Thou shalt not covet. And if there be any other commandment, it is comprised in this word: Thou shalt love thy neighbour as thyself.
10 The love of our neighbour worketh no evil. Love therefore is the fulfilling of the law.
11 And that, knowing the season, that it is now the hour for us to rise from sleep. For now our salvation is nearer than when we believed.
12 The night is passed And the day is at hand. Let us, therefore cast off the works of darkness and put on the armour of light.
13 Let us walk honestly, as in the day: not in rioting and drunkenness, not in chambering and impurities, not in contention and envy.
14 But put ye on the Lord Jesus Christ: and make not provision for the flesh in its concupiscences.
Chapter 14
1 Now him that is weak in faith, take unto you: not in disputes about thoughts.
2 For one believeth that he may eat all things: but he that is weak, let him eat herbs.
3 Let not him that eateth despise him that eateth not: and he that eateth not, let him not judge him that eateth. For God hath taken him to him.
4 Who art thou that judgest another man’s servant? To his own lord he standeth or falleth. And he shall stand: for God is able to make him stand.
5 For one judgeth between day and day: and another judgeth every day. Let every man abound in his own sense.
6 He that regardeth the day regardeth it unto the Lord. And he that eateth eateth to the Lord: for he giveth thanks to God. And he that eateth not, to the Lord he eateth not and giveth thanks to God.
7 For none of us liveth to himself: and no man dieth to himself.
8 For whether we live, we live unto the Lord: or whether we die, we die unto the Lord. Therefore, whether we live or whether we die, we are the Lord’s.
9 For to this end Christ died and rose again: that he might be Lord both of the dead and of the living.
10 But thou, why judgest thou thy brother? Or thou, why dost thou despise thy brother? For we shall all stand before the judgment seat of Christ.
11 For it is written: As I live, saith the Lord, every knee shall bow to me and every tongue shall confess to God.
12 Therefore every one of us shall render account to God for himself.
13 Let us not therefore judge one another any more. But judge this rather, that you put not a stumblingblock or a scandal in your brother’s way.
14 I know, and am confident in the Lord Jesus, that nothing is unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean.
15 For if, because of thy meat, thy brother be grieved, thou walkest not now according to charity. Destroy not him with thy meat, for whom Christ died.
16 Let not then our good be evil spoken of.
17 For the kingdom of God is not meat and drink: but justice and peace and joy in the Holy Ghost.
18 For he that in this serveth Christ pleaseth God and is approved of men.
19 Therefore, let us follow after the things that are of peace and keep the things that are of edification, one towards another.
20 Destroy not the work of God for meat. All things indeed are clean: but it is evil for that man who eateth with offence.
21 It is good not to eat flesh and not to drink wine: nor any thing whereby thy brother is offended or scandalized or made weak.
22 Hast thou faith? Have it to thyself before God. Blessed is he that condemneth not himself in that which he alloweth.
23 But he that discerneth, if he eat, is condemned; because not of faith. For all that is not of faith is sin.
Chapter 15
1 Now, we that are stronger ought to bear the infirmities of the weak and not to please ourselves.
2 Let every one of you please his neighbour unto good, to edification.
3 For Christ did not please himself: but, as it is written: The reproaches of them that reproached thee fell upon me.
4 For what things soever were written were written for our learning: that, through patience and the comfort of the scriptures, we might have hope.
5 Now the God of patience and of comfort grant you to be of one mind, one towards another, according to Jesus Christ:
6 That with one mind and with one mouth you may glorify God and the Father of our Lord Jesus Christ.
7 Wherefore, receive one another, as Christ also hath received you, unto the honour of God.
8 For I say that Christ Jesus was minister of the circumcision for the truth of God, to confirm the promises made unto the fathers:
9 But that the Gentiles are to glorify God for his mercy, as it is written: Therefore will I confess to thee, O Lord, among the Gentiles and will sing to thy name.
10 And again he saith: rejoice ye Gentiles, with his people.
11 And again: praise the Lord, all ye Gentiles: and magnify him, all ye people.
12 And again, Isaias saith: There shall be a root of Jesse; and he that shall rise up to rule the Gentiles, in him the Gentiles shall hope.
13 Now the God of hope fill you with all joy and peace in believing: that you may abound in hope and in the power of the Holy Ghost.
14 And I myself also, my brethren, am assured of you that you also are full of love, replenished with all knowledge, so that you are able to admonish one another.
15 But I have written to you, brethren, more boldly in some sort, as it were putting you in mind, because of the grace which is given me from God,
16 That I should be the minister of Christ Jesus among the Gentiles: sanctifying the gospel of God, that the oblation of the Gentiles may be made acceptable and sanctified in the Holy Ghost.
17 I have therefore glory in Christ Jesus towards God.
18 For I dare not to speak of any of those things which Christ worketh not by me, for the obedience of the Gentiles, by word and deed,
19 By the virtue of signs and wonders, in the power of the Holy Ghost, so that from Jerusalem round about, as far as unto Illyricum, I have replenished the gospel of Christ.
20 And I have so preached this gospel, not where Christ was named, lest I should build upon another man a foundation.
21 But as it is written: They to whom he was not spoken of shall see: and they that have not heard shall understand.
22 For which cause also, I was hindered very much from coming to you and have been kept away till now.
23 But now, having no more place in these countries and having a great desire these many years past to come unto you,
24 When I shall begin to take my journey into Spain, I hope that, as I pass, I shall see you and be brought on my way thither by you: if first, in part, I shall have enjoyed you.
25 But now I shall go to Jerusalem, to minister unto the saints.
26 For it hath pleased them of Macedonia and Achaia to make a contribution for the poor of the saints that are in Jerusalem.
27 For it hath pleased them: and they are their debtors. For, if the Gentiles have been made partakers of their spiritual things, they ought also in carnal things to minister to them.
28 When therefore I shall have accomplished this and consigned to them this fruit, I will come by you into Spain.
29 And I know that when I come to you I shall come in the abundance of the blessing of the gospel of Christ.
30 I beseech you therefore, brethren, through our Lord Jesus Christ and by the charity of the Holy Ghost, that you help me in your prayers for me to God,
31 That I may be delivered from the unbelievers that are in Judea and that the oblation of my service may be acceptable in Jerusalem to the saints.
32 That I may come to you with joy, by the will of God, and may be refreshed with you.
33 Now the God of peace be with, you all. Amen.
Chapter 16
1 And I commend to you Phebe, our sister, who is in the ministry of the church, that is in Cenchrae:
2 That you receive her in the Lord as becometh saints and that you assist her in whatsoever business she shall have need of you. For she also hath assisted many, and myself also.
3 Salute Prisca and Aquila, my helpers, in Christ Jesus
4 (Who have for my life laid down their own necks: to whom not I only give thanks, but also all the churches of the Gentiles),
5 And the church which is in their house. Salute Epenetus, my beloved: who is the firstfruits of Asia in Christ.
6 Salute Mary, who hath laboured much among you.
7 Salute Andronicus and Junias, my kinsmen and fellow prisoners: who are of note among the apostles, who also were in Christ before me.
8 Salute Ampliatus, most beloved to me in the Lord.
9 Salute Urbanus, our helper in Christ Jesus and Stachys, my beloved.
10 Salute Apellas, approved in Christ.
11 Salute them that are of Aristobulus’ household. Salute Herodian, my kinsman. Salute them that are of Narcissus’ household, who are in the Lord.
12 Salute Tryphaena and Tryphosa, who labour in the Lord. Salute Persis, the dearly beloved, who hath much laboured in the Lord.
13 Salute Rufus, elect in the Lord, and his mother and mine.
14 Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes: and the brethren that are with them.
15 Salute Philologus and Julia, Nereus and his sister, and Olympias: and all the saints that are with them.
16 Salute one another with an holy kiss. All the churches of Christ salute you.
17 Now I beseech you, brethren, to mark them who make dissensions and offences contrary to the doctrine which you have learned and avoid them.
18 For they that are such serve not Christ our Lord but their own belly: and by pleasing speeches and good words seduce the hearts of the innocent.
19 For your obedience is published in every place. I rejoice therefore in you. But I would have you to be wise in good and simple in evil.
20 And the God of peace crush Satan under your feet speedily. The grace of our Lord Jesus Christ be with you.
21 Timothy, my fellow labourer, saluteth you: and Lucius and Jason and Sosipater, my kinsmen.
22 I, Tertius, who wrote this epistle, salute you in the Lord.
23 Caius, my host, and the whole church saluteth you. Erastus, the treasurer of the city, saluteth you: and Quartus, a brother.
24 The grace of our Lord Jesus Christ be with you all. Amen.
25 Now to him that is able to establish you, according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which was kept secret from eternity;
26 (Which now is made manifest by the scriptures of the prophets, according to the precept of the eternal God, for the obedience of faith) known among all nations:
27 To God, the only wise, through Jesus Christ, to whom be honour and glory for ever and ever. Amen.
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1. first, he shows them the power of the gospel grace
 
 
Chapter 1
16 For I am not ashamed of the gospel. For it is the power of God unto salvation to every one that believeth: to the Jew first and to the Greek.
17 For the justice of God is revealed therein, from faith unto faith, as it is written: The just man liveth by faith.
18 For the wrath of God is revealed from heaven against all ungodliness and injustice of those men that detain the truth of God in injustice:
19 Because that which is known of God is manifest in them. For God hath manifested it unto them.
20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made. His eternal power also and divinity: so that they are inexcusable.
21 Because that, when they knew God, they have not glorified him as God or given thanks: but became vain in their thoughts. And their foolish heart was darkened.
22 For, professing themselves to be wise, they became fools.
23 And they changed the glory of the incorruptible God into the likeness of the image of a corruptible man and of birds, and of fourfooted beasts and of creeping things.
24 Wherefore, God gave them up to the desires of their heart, unto uncleanness: to dishonour their own bodies among themselves.
25 Who changed the truth of God into a lie and worshipped and served the creature rather than the Creator, who is blessed for ever. Amen.
26 For this cause, God delivered them up to shameful affections. For their women have changed the natural use into that use which is against nature.
27 And, in like manner, the men also, leaving the natural use of the women, have burned in their lusts, one towards another: men with men, working that which is filthy and receiving in themselves the recompense which was due to their error.
28 And as they liked not to have God in their knowledge, God delivered them up to a reprobate sense, to do those things which are not convenient.
29 Being filled with all iniquity, malice, fornication, avarice, wickedness: full of envy, murder, contention, deceit, malignity: whisperers,
30 Detractors, hateful to God, contumelious, proud, haughty, inventors of evil things, disobedient to parents,
31 Foolish, dissolute: without affection, without fidelity, without mercy.
32 Who, having known the justice of God, did not understand that they who do such things, are worthy of death: and not only they that do them, but they also that consent to them that do them.
Chapter 2
1 Wherefore thou art inexcusable, O man, whosoever thou art that judgest. For wherein thou judgest another, thou condemnest thyself. For thou dost the same things which thou judgest.
2 For we know that the judgment of God is, according to truth, against them that do such things.
3 And thinkest thou this, O man, that judgest them who do such things and dost the same, that thou shalt escape the judgment of God?
4 Or despisest thou the riches of his goodness and patience and longsuffering? Knowest thou not that the benignity of God leadeth thee to penance?
5 But according to thy hardness and impenitent heart, thou treasurest up to thyself wrath, against the day of wrath and revelation of the just judgment of God:
6 Who will render to every man according to his works.
7 To them indeed who, according to patience in good work, seek glory and honour and incorruption, eternal life:
8 But to them that are contentious and who obey not the truth but give credit to iniquity, wrath and indignation.
9 Tribulation and anguish upon every soul of man that worketh evil: of the Jew first, and also of the Greek.
10 But glory and honour and peace to every one that worketh good: to the Jew first, and also to the Greek.
11 For there is no respect of persons with God.
12 For whosoever have sinned without the law shall perish without the law: and whosoever have sinned in the law shall be judged by the law.
13 For not the hearers of the law are just before God: but the doers of the law shall be justified.
14 For when the Gentiles, who have not the law, do by nature those things that are of the law; these, having not the law, are a law to themselves.
15 Who shew the work of the law written in their hearts, their conscience bearing witness to them: and their thoughts between themselves accusing or also defending one another,
16 In the day when God shall judge the secrets of men by Jesus Christ, according to my gospel.
17 But if thou art called a Jew and restest in the law and makest thy boast of God,
18 And knowest his will and approvest the more profitable things, being instructed by the law:
19 Art confident that thou thyself art a guide of the blind, a light of them that are in darkness,
20 An instructor of the foolish, a teacher of infants, having the form of knowledge and of truth in the law.
21 Thou therefore, that teachest another, teachest not thyself: thou, that preachest that men should not steal, stealest.
22 Thou, that sayest men should not commit adultery, committest adultery: thou, that abhorrest idols, committest sacrilege:
23 Thou, that makest thy boast of the law, by transgression of the law dishonourest God.
24 (For the name of God through you is blasphemed among the Gentiles, as it is written.)
25 Circumcision profiteth indeed, if thou keep the law: but if thou be a transgressor of the law, thy circumcision is made uncircumcision.
26 If then, the uncircumcised keep the justices of the law, shall not this uncircumcision be counted for circumcision?
27 And shall not that which by nature is uncircumcision, if it fulfil the law, judge thee, who by the letter and circumcision art a transgressor of the law?
28 For it is not he is a Jew, who is so outwardly: nor is that circumcision which is outwardly in the flesh.
29 But he is a Jew that is one inwardly and the circumcision is that of the heart, in the spirit not in the letter: whose praise is not of men, but of God.
Chapter 3
1 What advantage then hath the Jew: or what is the profit of circumcision?
2 Much every way. First indeed, because the words of God were committed to them.
3 For what if some of them have not believed? Shall their unbelief make the faith of God without effect? God forbid!
4 But God is true and every man a liar, as it is written: That thou mayest be justified in thy words and mayest overcome when thou art judged.
5 But if our injustice commend the justice of God, what shall we say? Is God unjust, who executeth wrath?
6 (I speak according to man.) God forbid! Otherwise how shall God judge this world?
7 For if the truth of God hath more abounded through my lie, unto his glory, why am I also yet judged as a sinner?
8 And not rather (as we are slandered and as some affirm that we say) let us do evil that there may come good? Whose damnation is just.
9 What then? Do we excel them? No, not so. For we have charged both Jews and Greeks, that they are all under sin.
10 As it is written: There is not any man just.
11 There is none that understandeth: there is none that seeketh after God.
12 All have turned out of the way: they are become unprofitable together: there is none that doth good, there is not so much as one.
13 Their throat is an open sepulchre: with their tongues they have dealt deceitfully. The venom of asps is under their lips.
14 Whose mouth is full of cursing and bitterness:
15 Their feet swift to shed blood:
16 Destruction and misery 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 speaketh, it speaketh to them that are in the law: that every mouth may be stopped and all the world may be made subject to God.
20 Because by the works of the law no flesh shall be justified before him. For by the law is the knowledge of sin.
21 But now, without the law, the justice of God is made manifest, being witnessed by the law and the prophets.
22 Even the justice of God, by faith of Jesus Christ, unto all, and upon all them that believe in him: for there is no distinction.
23 For all have sinned and do need the glory of God.
24 Being justified freely by his grace, through the redemption that is in Christ Jesus,
25 Whom God hath proposed to be a propitiation, through faith in his blood, to the shewing of his justice, for the remission of former sins,
26 Through the forbearance of God, for the shewing of his justice in this time: that he himself may be just and the justifier of him who is of the faith of Jesus Christ
27 Where is then thy boasting? It is excluded. By what law? Of works? No, but by the law of faith.
28 For we account a man to be justified by faith, without the works of the law.
29 Is he the God of the Jews only? Is he not also of the Gentiles? yes, of the Gentiles also.
30 For it is one God that justifieth circumcision by faith and uncircumcision through faith.
31 Do we then, destroy the law through faith? God forbid! But we establish the law.
Chapter 4
1 What shall we say then that Abraham hath found, who is our father according to the flesh?
2 For if Abraham were justified by works, he hath whereof to glory, but not before God.
3 For what saith the scripture? Abraham believed God: and it was reputed to him unto justice.
4 Now to him that worketh, the reward is not reckoned according to grace but according to debt.
5 But to him that worketh not, yet believeth in him that justifieth the ungodly, his faith is reputed to justice, according to the purpose of the grace of God.
6 As David also termeth the blessedness of a man to whom God reputeth justice without works:
7 Blessed are they whose iniquities are forgiven: and whose sins are covered.
8 Blessed is the man to whom the Lord hath not imputed sin.
9 This blessedness then, doth it remain in the circumcision only or in the uncircumcision also? For we say that unto Abraham faith was reputed to justice.
10 How then was it reputed? When he was in circumcision or in uncircumcision? Not in circumcision, but in uncircumcision.
11 And he received the sign of circumcision, a seal of the justice of the faith which he had, being uncircumcised: that he might be the father of all them that believe, being uncircumcised: that unto them also it may be reputed to justice:
12 And he might be the father of circumcision; not to them only that are of the circumcision, but to them also that follow the steps of the faith that is in the uncircumcision of our father Abraham.
13 For not through the law was the promise to Abraham or to his seed, that he should be heir of the world: but through the justice of faith.
14 For if they who are of the law be heirs, faith is made void: the promise is made of no effect.
15 For the law worketh wrath. For where there is no law, neither is there transgression.
16 Therefore is it of faith, that according to grace the promise might be firm to all the seed: not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all,
17 (As it is written: I have made thee a father of many nations), before God, whom he believed: who quickeneth the dead and calleth those things that are not, as those that are.
18 Who against hope believed in hope; that he might be made the father of many nations, according to that which was said to him: So shall thy seed be.
19 And he was not weak in faith. Neither did he consider his own body, now dead (whereas he was almost an hundred years old), nor the dead womb of Sara.
20 In the promise also of God he staggered not by distrust: but was strengthened in faith, giving glory to God:
21 Most fully knowing that whatsoever he has promised, he is able also to perform.
22 And therefore it was reputed to him unto justice.
23 Now it is not written only for him. that it was reputed to him unto justice,
24 But also for us, to whom it shall be reputed, if we believe in him that raised up Jesus Christ, our Lord, from the dead,
25 Who was delivered up for our sins and rose again for our justification.
Chapter 5
1 Being justified therefore by faith, let us have peace with God, through our Lord Jesus Christ:
2 By whom also we have access through faith into this grace wherein we stand: and glory in the hope of the glory of the sons of God.
3 And not only so: but we glory also in tribulation, knowing that tribulation worketh patience;
4 And patience trial; and trial hope;
5 And hope confoundeth not: because the charity of God is poured forth in our hearts, by the Holy Ghost who is given to us.
6 For why did Christ, when as yet we were weak, according to the time, die for the ungodly?
7 For scarce for a just man will one die: yet perhaps for a good man some one would dare to die.
8 But God commendeth his charity towards us: because when as yet we were sinners according to the time.
9 Christ died for us. Much more therefore, being now justified by his blood, shall we be saved from wrath through him.
10 For if, when we were enemies, we were reconciled to God by the death of his Son: much more, being reconciled, shall we be saved by his life.
11 And not only so: but also we glory in God, through our Lord Jesus Christ, by whom we have now received reconciliation.
12 Wherefore as by one man sin entered into this world and by sin death: and so death passed upon all men, in whom all have sinned.
13 For until the law sin was in the world: but sin was not imputed, when the law was not.
14 But death reigned from Adam unto Moses, even over them also who have not sinned, after the similitude of the transgression of Adam, who is a figure of him who was to come.
15 But not as the offence, so also the gift. For if by the offence of one, many died: much more the grace of God and the gift, by the grace of one man, Jesus Christ, hath abounded unto many.
16 And not as it was by one sin, so also is the gift. For judgment indeed was by one unto condemnation: but grace is of many offences unto justification.
17 For if by one man’s offence death reigned through one; much more they who receive abundance of grace and of the gift and of justice shall reign in life through one, Jesus Christ.
18 Therefore, as by the offence of one, unto all men to condemnation: so also by the justice of one, unto all men to justification of life.
19 For as by the disobedience of one man, many were made sinners: so also by the obedience of one, many shall be made just.
20 Now the law entered in that sin might abound. And where sin abounded, grace did more abound.
21 That as sin hath reigned to death: so also grace might reign by justice unto life everlasting, through Jesus Christ our Lord.
Chapter 6
1 What shall we say, then? Shall we continue in sin, that grace may abound?
2 God forbid! For we that are dead to sin, how shall we live any longer therein?
3 Know you not that all we who are baptized in Christ Jesus are baptized in his death?
4 For we are buried together with him by baptism into death: that, as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life.
5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.
6 Knowing this, that our old man is crucified with him, that the body of sin may be destroyed, to the end that we may serve sin no longer.
7 For he that is dead is justified from sin.
8 Now, if we be dead with Christ, we believe that we shall live also together with Christ.
9 Knowing that Christ, rising again from the dead, dieth now no more. Death shall no more have dominion over him.
10 For in that he died to sin, he died once: but in that he liveth, he liveth unto God.
11 So do you also reckon that you are dead to sin, but alive unto God, in Christ Jesus our Lord.
12 Let not sin therefore reign in your mortal body, so as to obey the lusts thereof.
13 Neither yield ye your members as instruments of iniquity unto sin: but present yourselves to God, as those that are alive from the dead; and your members as instruments of justice unto God.
14 For sin shall not have dominion over you: for you are not under the law, but under grace.
15 What then? Shall we sin, because we are not under the law, but under grace? God forbid!
16 Know you not that to whom you yield yourselves servants to obey, his servants you are whom you obey, whether it be of sin unto death or of obedience unto justice.
17 But thanks be to God, that you were the servants of sin but have obeyed from the heart unto that form of doctrine into which you have been delivered.
18 Being then freed from sin, we have been made servants of justice.
19 I speak an human thing, because of the infirmity of your flesh. For as you have yielded your members to serve uncleanness and iniquity, unto iniquity: so now yield your members to serve justice, unto sanctification.
20 For when you were the servants of sin, you were free men to justice.
21 What fruit therefore had you then in those things of which you are now ashamed? For the end of them is death.
22 But now being made free from sin and become servants to God, you have your fruit unto sanctification, and the end life everlasting.
23 For the wages of sin is death. But the grace of God, life everlasting in Christ Jesus our Lord.
Chapter 7
1 Know you not, brethren (for I speak to them that know the law) that the law hath dominion over a man as long as it liveth?
2 For the woman that hath an husband, whilst her husband liveth is bound to the law. But if her husband be dead, she is loosed from the law of her husband.
3 Therefore, whilst her husband liveth, she shall be called an adulteress, if she be with another man: but if her husband be dead, she is delivered from the law of her husband: so that she is not an adulteress, if she be with another man.
4 Therefore, my brethren, you also are become dead to the law, by the body of Christ: that you may belong to another, who is risen again from the dead that we may bring forth fruit to God.
5 For when we were in the flesh, the passions of sins, which were by the law, did work in our members, to bring forth fruit unto death.
6 But now we are loosed from the law of death wherein we were detained; so that we should serve in newness of spirit, and not in the oldness of the letter.
7 What shall we say, then? Is the law sin? God forbid! But I do not know sin, but by the law. For I had not known concupiscence, if the law did not say: Thou shalt not covet.
8 But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.
9 And I lived some time without the law. But when the commandment came, sin revived,
10 And I died. And the commandment that was ordained to life, the same was found to be unto death to me.
11 For sin, taking occasion by the commandment, seduced me: and by it killed me.
12 Wherefore the law indeed is holy: and the commandment holy and just and good.
13 Was that then which is good made death unto me? God forbid! But sin, that it may appear sin, by that which is good, wrought death in me: that sin, by the commandment, might become sinful above measure.
14 For we know that the law is spiritual. But I am carnal, sold under sin.
15 For that which I work, I understand not. For I do not that good which I will: but the evil which I hate, that I do.
16 If then I do that which I will not, I consent to the law, that it is good.
17 Now then it is no more I that do it: but sin that dwelleth in me.
18 For I know that there dwelleth not in me, that is to say, in my flesh, that which is good. For to will is present with me: but to accomplish that which is good, I find not.
19 For the good which I will, I do not: but the evil which I will not, that I do.
20 Now if I do that which I will not, it is no more I that do it: but sin that dwelleth in me.
21 I find then a law, that when I have a will to do good, evil is present with me.
22 For I am delighted with the law of God, according to the inward man:
23 But I see another law in my members, fighting against the law of my mind and captivating me in the law of sin that is in my members.
24 Unhappy man that I am, who shall deliver me from the body of this death?
25 The grace of God, by Jesus Christ our Lord. Therefore, I myself, with the mind serve the law of God: but with the flesh, the law of sin.
Chapter 8
1 There is now therefore no condemnation to them that are in Christ Jesus, who walk not according to the flesh.
2 For the law of the spirit of life, in Christ Jesus, hath delivered me from the law of sin and of death.
3 For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh and of sin, hath condemned sin in the flesh.
4 That the justification of the law might be fulfilled in us who walk not according to the flesh, but according to the spirit.
5 For they that are according to the flesh mind the things that are of the flesh: but they that are according to the spirit mind the things that are of the spirit.
6 For the wisdom of the flesh is death: but the wisdom of the spirit is life and peace.
7 Because the wisdom of the flesh is an enemy to God. For it is not subject to the law of God: neither can it be.
8 And they who are in the flesh cannot please God.
9 But you are not in the flesh, but the spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.
10 And if Christ be in you, the body indeed is dead, because of sin: but the spirit liveth, because of justification.
11 And if the Spirit of him that raised up Jesus from the dead dwell in you; he that raised up Jesus Christ, from the dead shall quicken also your mortal bodies, because of his Spirit that dwelleth in you.
12 Therefore, brethren, we are debtors, not to the flesh to live according to the flesh.
13 For if you live according to the flesh, you shall die: but if by the Spirit you mortify the deeds of the flesh, you shall live.
14 For whosoever are led by the Spirit of God, they are the sons of God.
15 For you have not received the spirit of bondage again in fear: but you have received the spirit of adoption of sons, whereby we cry: Abba (Father).
16 For the Spirit himself giveth testimony to our spirit that we are the sons of God.
17 And if sons, heirs also; heirs indeed of God and joint heirs with Christ: yet so, if we suffer with him, that we may be also glorified with him.
18 For I reckon that the sufferings of this time are not worthy to be compared with the glory to come that shall be revealed in us.
19 For the expectation of the creature waiteth for the revelation of the sons of God.
20 For the creature was made subject to vanity: not willingly, but by reason of him that made it subject, in hope.
21 Because the creature also itself shall be delivered from the servitude of corruption, into the liberty of the glory of the children of God.
22 For we know that every creature groaneth and travaileth in pain, even till now.
23 And not only it, but ourselves also, who have the firstfruits of the Spirit: even we ourselves groan within ourselves, waiting for the adoption of the sons of God, the redemption of our body.
24 For we are saved by hope. But hope that is seen is not hope. For what a man seeth, why doth he hope for?
25 But if we hope for that which we see not, we wait for it with patience.
26 Likewise, the Spirit also helpeth our infirmity. For, we know not what we should pray for as we ought: but the Spirit himself asketh for us with unspeakable groanings,
27 And he that searcheth the hearts knoweth what the Spirit desireth: because he asketh for the saints according to God.
28 And we know that to them that love God all things work together unto good: to such as, according to his purpose, are called to be saints.
29 For whom he foreknew, he also predestinated to be made conformable to the image of his Son: that he might be the Firstborn amongst many brethren.
30 And whom he predestinated, them he also called. And whom he called, them he also justified. And whom he justified, them he also glorified.
31 What shall we then say to these things? If God be for us, who is against us?
32 He that spared not even his own Son, but delivered him up for us all, how hath he not also, with him, given us all things?
33 Who shall accuse against the elect of God? God is he that justifieth:
34 Who is he that shall condemn? Christ Jesus that died: yea that is risen also again, who is at the right hand of God, who also maketh intercession for us.
35 Who then shall separate us from the love of Christ? Shall tribulation? Or distress? Or famine? Or nakedness? Or danger? Or persecution? Or the sword?
36 (As it is written: For thy sake, we are put to death all the day long. We are accounted as sheep for the slaughter.)
37 But in all these things we overcome, because of him that hath loved us.
38 For I am sure that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor might,
39 Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord.
Chapter 9
1 I speak the truth in Christ: I lie not, my conscience bearing me witness in the Holy Ghost:
2 That I have great sadness and continual sorrow in my heart.
3 For I wished myself to be an anathema from Christ, for my brethren: who are my kinsmen according to the flesh:
4 Who are Israelites: to whom belongeth the adoption as of children and the glory and the testament and the giving of the law and the service of God and the promises:
5 Whose are the fathers and of whom is Christ, according to the flesh, who is over all things, God blessed for ever. Amen.
6 Not as though the word of God hath miscarried. For all are not Israelites that are of Israel.
7 Neither are all they that are the seed of Abraham, children: but in Isaac shall thy seed be called.
8 That is to say, not they that are the children of the flesh are the children of God: but they that are the children of the promise are accounted for the seed.
9 For this is the word of promise: According to this time will I come. And Sara shall have a son.
10 And not only she. But when Rebecca also had conceived at once of Isaac our father.
11 For when the children were not yet born, nor had done any good or evil (that the purpose of God according to election might stand):
12 Not of works, but of him that calleth, it was said to her: The elder shall serve the younger.
13 As it is written: Jacob I have loved: but Esau I have hated.
14 What shall we say then? Is there injustice with God? God forbid!
15 For he saith to Moses: I will have mercy on whom I will have mercy. And I will shew mercy to whom I will shew mercy.
16 So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.
17 For the scripture saith to Pharao: To this purpose have I raised thee, that I may shew my power in thee and that my name may be declared throughout all the earth.
18 Therefore he hath mercy on whom he will. And whom he will, he hardeneth.
19 Thou wilt say therefore to me: Why doth he then find fault? For who resisteth his will?
20 O man, who art thou that repliest against God? Shall the thing formed say to him that formed it: Why hast thou made me thus?
21 Or hath not the potter power over the clay, of the same lump, to make one vessel unto honour and another unto dishonour?
22 What if God, willing to shew his wrath and to make his power known, endured with much patience vessels of wrath, fitted for destruction,
23 That he might shew the riches of his glory on the vessels of mercy which he hath prepared unto glory?
24 Even us, whom also he hath called, not only of the Jews but also of the Gentiles.
25 As in Osee he saith: I will call that which was not my people, my people; and her that was not beloved, beloved; and her that had not obtained mercy; one that hath obtained mercy.
26 And it shalt be in the place where it was said unto them: you are not my people; there they shall be called the sons of the living God.
27 And Isaias cried out concerning Israel: If the number of the children of Israel be as the sand of the sea, a remnant shall be saved.
28 For he shall finish his word and cut it short in justice: because a short word shall the Lord make upon the earth.
29 And Isaias foretold: Unless the Lord of Sabbath had left us a seed, we had been made as Sodom and we had been like unto Gomorrha.
30 What then shall we say? That the Gentiles who followed not after justice have attained to justice, even the justice that is of faith.
31 But Israel, by following after the law of justice, is not come unto the law of justice.
32 Why so? Because they sought it not by faith, but as it were of works. For they stumbled at the stumblingstone.
33 As it is written: Behold I lay in Sion a stumbling-stone and a rock of scandal. And whosoever believeth in him shall not be confounded.
Chapter 10
1 Brethren, the will of my heart, indeed and my prayer to God is for them unto salvation.
2 For I bear them witness that they have a zeal of God, but not according to knowledge.
3 For they, not knowing the justice of God and seeking to establish their own, have not submitted themselves to the justice of God.
4 For the end of the law is Christ: unto justice to everyone that believeth.
5 For Moses wrote that the justice which is of the law: The man that shall do it shall live by it.
6 But the justice which is of faith, speaketh thus: Say not in thy heart: Who shall ascend into heaven? That is to bring Christ down;
7 Or who shall descend into the deep? That is, to bring up Christ again from the dead.
8 But what saith the scripture? The word is nigh thee; even in thy mouth and in thy heart. This is the word of faith, which we preach.
9 For if thou confess with thy mouth the Lord Jesus and believe in thy heart that God hath raised him up from the dead, thou shalt be saved.
10 For, with the heart, we believe unto justice: but, with the mouth, confession is made unto salvation.
11 For the scripture saith: Whosoever believeth in him shall not be confounded.
12 For there is no distinction of the Jew and the Greek: for the same is Lord over all, rich unto all that call upon him.
13 For whosoever shall call upon the name of the Lord shall be saved.
14 How then shall they call on him in whom they have not believed? Or how shall they believe him of whom they have not heard? And how shall they hear without a preacher?
15 And how shall they preach unless they be sent, as it is written: How beautiful are the feet of them that preach the gospel of peace, of them that bring glad tidings of good things?
16 But all do not obey the gospel. For Isaias saith: Lord, who hath believed our report?
17 Faith then cometh by hearing; and hearing by the word of Christ.
18 But I say: Have they not heard? Yes, verily: Their sound hath gone forth into all the earth: and their words unto the ends of the whole world.
19 But I say: Hath not Israel known? First, Moses saith: I will provoke you to jealousy by that which is not a nation: by a foolish nation I will anger you.
20 But Isaias is bold, and saith: I was found by them that did not seek me. I appeared openly to them that asked not after me.
21 But to Israel he saith: All the day long have I spread my hands to a people that believeth not and contradicteth me.
Chapter 11
1 I say then: Hath God cast away his people? God forbid! For I also am an Israelite of the seed of Abraham, of the tribe of Benjamin.
2 God hath not cast away his people which he foreknew. Know you not what the scripture saith of Elias, how he calleth on God against Israel?
3 Lord, they have slain thy prophets, they have dug down thy altars. And I am left alone: and they seek my life.
4 But what saith the divine answer to him? I have left me seven thousand men that have not bowed their knees to Baal.
5 Even so then, at this present time also, there is a remnant saved according to the election of grace.
6 And if by grace, it is not now by works: otherwise grace is no more grace.
7 What then? That which Israel sought, he hath not obtained: but the election hath obtained it. And the rest have been blinded.
8 As it is written: God hath given them the spirit of insensibility; eyes that they should not see and ears that they should not hear, until this present day.
9 And David saith: Let their table be made a snare and a trap and a stumbling block and a recompense unto them.
10 Let their eyes be darkened, that they may not see: and bow down their back always.
11 I say then: Have they so stumbled, that they should fall? God forbid! But by their offence salvation is come to the Gentiles, that they may be emulous of them.
12 Now if the offence of them be the riches of the world and the diminution of them the riches of the Gentiles: how much more the fulness of them?
13 For I say to you, Gentiles: As long indeed as I am the apostle of the Gentiles, I will honour my ministry,
14 If, by any means, I may provoke to emulation them who are my flesh and may save some of them.
15 For if the loss of them be the reconciliation of the world, what shall the receiving of them be, but life from the dead?
16 For if the firstfruit be holy, so is the lump also: and if the root be holy, so are the branches.
17 And if some of the branches be broken and thou, being a wild olive, art ingrafted in them and art made partaker of the root and of the fatness of the olive tree:
18 Boast not against the branches. But if thou boast, thou bearest not the root: but the root thee.
19 Thou wilt say then: The branches were broken off that I might be grafted in.
20 Well: because of unbelief they were broken off. But thou standest by faith. Be not highminded, but fear.
21 For if God hath not spared the natural branches, fear lest perhaps also he spare not thee.
22 See then the goodness and the severity of God: towards them indeed that are fallen, the severity; but towards thee, the goodness of God, if thou abide in goodness. Otherwise thou also shalt be cut off.
23 And they also, if they abide not still in unbelief, shall be grafted in: for God is able to graft them in again.
24 For if thou were cut out of the wild olive tree, which is natural to thee; and, contrary to nature, wert grafted into the good olive tree: how much more shall they that are the natural branches be grafted into their own olive tree?
25 For I would not have you ignorant, brethren, of this mystery (lest you should be wise in your own conceits) that blindness in part has happened in Israel, until the fulness of the Gentiles should come in.
26 And so all Israel should be saved, as it is written: There shall come out of Sion, he that shall deliver and shall turn away ungodliness from Jacob.
27 And this is to them my covenant: when I shall take away their sins.
28 As concerning the gospel, indeed, they are enemies for your sake: but as touching the election, they are most dear for the sake of the fathers.
29 For the gifts and the calling of God are without repentance.
30 For as you also in times past did not believe God, but now have obtained mercy, through their unbelief:
31 So these also now have not believed, for your mercy, that they also may obtain mercy.
32 For God hath concluded all in unbelief, that he may have mercy on all.
33 O the depth of the riches of the wisdom and of the knowledge of God! How incomprehensible are his judgments, and how unsearchable his ways!
34 For who hath known the mind of the Lord? Or who hath been his counsellor?
35 Or who hath first given to him, and recompense shall be made him?
36 For of him, and by him, and in him, are all things: to him be glory for ever. Amen.
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1. first, he sets forth what he intends
 
 
Chapter 1
16 For I am not ashamed of the gospel. For it is the power of God unto salvation to every one that believeth: to the Jew first and to the Greek.
17 For the justice of God is revealed therein, from faith unto faith, as it is written: The just man liveth by faith.
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1. first, he sets forth the power of the gospel grace
 
 
Chapter 1
16 For I am not ashamed of the gospel. For it is the power of God unto salvation to every one that believeth: to the Jew first and to the Greek.
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2. second, he explains it, at for the justice
1:17a
 
Chapter 1
17 For the justice of God is revealed therein, from faith unto faith, as it is written: The just man liveth by faith.
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3. third, he supports his explanation, at as it is written
1:17b
 
Chapter 1
17b as it is written: The just man liveth by faith.
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2. second, he explains it, at for the wrath of God
1:18
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Chapter 1
18 For the wrath of God is revealed from heaven against all ungodliness and injustice of those men that detain the truth of God in injustice:
19 Because that which is known of God is manifest in them. For God hath manifested it unto them.
20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made. His eternal power also and divinity: so that they are inexcusable.
21 Because that, when they knew God, they have not glorified him as God or given thanks: but became vain in their thoughts. And their foolish heart was darkened.
22 For, professing themselves to be wise, they became fools.
23 And they changed the glory of the incorruptible God into the likeness of the image of a corruptible man and of birds, and of fourfooted beasts and of creeping things.
24 Wherefore, God gave them up to the desires of their heart, unto uncleanness: to dishonour their own bodies among themselves.
25 Who changed the truth of God into a lie and worshipped and served the creature rather than the Creator, who is blessed for ever. Amen.
26 For this cause, God delivered them up to shameful affections. For their women have changed the natural use into that use which is against nature.
27 And, in like manner, the men also, leaving the natural use of the women, have burned in their lusts, one towards another: men with men, working that which is filthy and receiving in themselves the recompense which was due to their error.
28 And as they liked not to have God in their knowledge, God delivered them up to a reprobate sense, to do those things which are not convenient.
29 Being filled with all iniquity, malice, fornication, avarice, wickedness: full of envy, murder, contention, deceit, malignity: whisperers,
30 Detractors, hateful to God, contumelious, proud, haughty, inventors of evil things, disobedient to parents,
31 Foolish, dissolute: without affection, without fidelity, without mercy.
32 Who, having known the justice of God, did not understand that they who do such things, are worthy of death: and not only they that do them, but they also that consent to them that do them.
Chapter 2
1 Wherefore thou art inexcusable, O man, whosoever thou art that judgest. For wherein thou judgest another, thou condemnest thyself. For thou dost the same things which thou judgest.
2 For we know that the judgment of God is, according to truth, against them that do such things.
3 And thinkest thou this, O man, that judgest them who do such things and dost the same, that thou shalt escape the judgment of God?
4 Or despisest thou the riches of his goodness and patience and longsuffering? Knowest thou not that the benignity of God leadeth thee to penance?
5 But according to thy hardness and impenitent heart, thou treasurest up to thyself wrath, against the day of wrath and revelation of the just judgment of God:
6 Who will render to every man according to his works.
7 To them indeed who, according to patience in good work, seek glory and honour and incorruption, eternal life:
8 But to them that are contentious and who obey not the truth but give credit to iniquity, wrath and indignation.
9 Tribulation and anguish upon every soul of man that worketh evil: of the Jew first, and also of the Greek.
10 But glory and honour and peace to every one that worketh good: to the Jew first, and also to the Greek.
11 For there is no respect of persons with God.
12 For whosoever have sinned without the law shall perish without the law: and whosoever have sinned in the law shall be judged by the law.
13 For not the hearers of the law are just before God: but the doers of the law shall be justified.
14 For when the Gentiles, who have not the law, do by nature those things that are of the law; these, having not the law, are a law to themselves.
15 Who shew the work of the law written in their hearts, their conscience bearing witness to them: and their thoughts between themselves accusing or also defending one another,
16 In the day when God shall judge the secrets of men by Jesus Christ, according to my gospel.
17 But if thou art called a Jew and restest in the law and makest thy boast of God,
18 And knowest his will and approvest the more profitable things, being instructed by the law:
19 Art confident that thou thyself art a guide of the blind, a light of them that are in darkness,
20 An instructor of the foolish, a teacher of infants, having the form of knowledge and of truth in the law.
21 Thou therefore, that teachest another, teachest not thyself: thou, that preachest that men should not steal, stealest.
22 Thou, that sayest men should not commit adultery, committest adultery: thou, that abhorrest idols, committest sacrilege:
23 Thou, that makest thy boast of the law, by transgression of the law dishonourest God.
24 (For the name of God through you is blasphemed among the Gentiles, as it is written.)
25 Circumcision profiteth indeed, if thou keep the law: but if thou be a transgressor of the law, thy circumcision is made uncircumcision.
26 If then, the uncircumcised keep the justices of the law, shall not this uncircumcision be counted for circumcision?
27 And shall not that which by nature is uncircumcision, if it fulfil the law, judge thee, who by the letter and circumcision art a transgressor of the law?
28 For it is not he is a Jew, who is so outwardly: nor is that circumcision which is outwardly in the flesh.
29 But he is a Jew that is one inwardly and the circumcision is that of the heart, in the spirit not in the letter: whose praise is not of men, but of God.
Chapter 3
1 What advantage then hath the Jew: or what is the profit of circumcision?
2 Much every way. First indeed, because the words of God were committed to them.
3 For what if some of them have not believed? Shall their unbelief make the faith of God without effect? God forbid!
4 But God is true and every man a liar, as it is written: That thou mayest be justified in thy words and mayest overcome when thou art judged.
5 But if our injustice commend the justice of God, what shall we say? Is God unjust, who executeth wrath?
6 (I speak according to man.) God forbid! Otherwise how shall God judge this world?
7 For if the truth of God hath more abounded through my lie, unto his glory, why am I also yet judged as a sinner?
8 And not rather (as we are slandered and as some affirm that we say) let us do evil that there may come good? Whose damnation is just.
9 What then? Do we excel them? No, not so. For we have charged both Jews and Greeks, that they are all under sin.
10 As it is written: There is not any man just.
11 There is none that understandeth: there is none that seeketh after God.
12 All have turned out of the way: they are become unprofitable together: there is none that doth good, there is not so much as one.
13 Their throat is an open sepulchre: with their tongues they have dealt deceitfully. The venom of asps is under their lips.
14 Whose mouth is full of cursing and bitterness:
15 Their feet swift to shed blood:
16 Destruction and misery 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 speaketh, it speaketh to them that are in the law: that every mouth may be stopped and all the world may be made subject to God.
20 Because by the works of the law no flesh shall be justified before him. For by the law is the knowledge of sin.
21 But now, without the law, the justice of God is made manifest, being witnessed by the law and the prophets.
22 Even the justice of God, by faith of Jesus Christ, unto all, and upon all them that believe in him: for there is no distinction.
23 For all have sinned and do need the glory of God.
24 Being justified freely by his grace, through the redemption that is in Christ Jesus,
25 Whom God hath proposed to be a propitiation, through faith in his blood, to the shewing of his justice, for the remission of former sins,
26 Through the forbearance of God, for the shewing of his justice in this time: that he himself may be just and the justifier of him who is of the faith of Jesus Christ
27 Where is then thy boasting? It is excluded. By what law? Of works? No, but by the law of faith.
28 For we account a man to be justified by faith, without the works of the law.
29 Is he the God of the Jews only? Is he not also of the Gentiles? yes, of the Gentiles also.
30 For it is one God that justifieth circumcision by faith and uncircumcision through faith.
31 Do we then, destroy the law through faith? God forbid! But we establish the law.
Chapter 4
1 What shall we say then that Abraham hath found, who is our father according to the flesh?
2 For if Abraham were justified by works, he hath whereof to glory, but not before God.
3 For what saith the scripture? Abraham believed God: and it was reputed to him unto justice.
4 Now to him that worketh, the reward is not reckoned according to grace but according to debt.
5 But to him that worketh not, yet believeth in him that justifieth the ungodly, his faith is reputed to justice, according to the purpose of the grace of God.
6 As David also termeth the blessedness of a man to whom God reputeth justice without works:
7 Blessed are they whose iniquities are forgiven: and whose sins are covered.
8 Blessed is the man to whom the Lord hath not imputed sin.
9 This blessedness then, doth it remain in the circumcision only or in the uncircumcision also? For we say that unto Abraham faith was reputed to justice.
10 How then was it reputed? When he was in circumcision or in uncircumcision? Not in circumcision, but in uncircumcision.
11 And he received the sign of circumcision, a seal of the justice of the faith which he had, being uncircumcised: that he might be the father of all them that believe, being uncircumcised: that unto them also it may be reputed to justice:
12 And he might be the father of circumcision; not to them only that are of the circumcision, but to them also that follow the steps of the faith that is in the uncircumcision of our father Abraham.
13 For not through the law was the promise to Abraham or to his seed, that he should be heir of the world: but through the justice of faith.
14 For if they who are of the law be heirs, faith is made void: the promise is made of no effect.
15 For the law worketh wrath. For where there is no law, neither is there transgression.
16 Therefore is it of faith, that according to grace the promise might be firm to all the seed: not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all,
17 (As it is written: I have made thee a father of many nations), before God, whom he believed: who quickeneth the dead and calleth those things that are not, as those that are.
18 Who against hope believed in hope; that he might be made the father of many nations, according to that which was said to him: So shall thy seed be.
19 And he was not weak in faith. Neither did he consider his own body, now dead (whereas he was almost an hundred years old), nor the dead womb of Sara.
20 In the promise also of God he staggered not by distrust: but was strengthened in faith, giving glory to God:
21 Most fully knowing that whatsoever he has promised, he is able also to perform.
22 And therefore it was reputed to him unto justice.
23 Now it is not written only for him. that it was reputed to him unto justice,
24 But also for us, to whom it shall be reputed, if we believe in him that raised up Jesus Christ, our Lord, from the dead,
25 Who was delivered up for our sins and rose again for our justification.
Chapter 5
1 Being justified therefore by faith, let us have peace with God, through our Lord Jesus Christ:
2 By whom also we have access through faith into this grace wherein we stand: and glory in the hope of the glory of the sons of God.
3 And not only so: but we glory also in tribulation, knowing that tribulation worketh patience;
4 And patience trial; and trial hope;
5 And hope confoundeth not: because the charity of God is poured forth in our hearts, by the Holy Ghost who is given to us.
6 For why did Christ, when as yet we were weak, according to the time, die for the ungodly?
7 For scarce for a just man will one die: yet perhaps for a good man some one would dare to die.
8 But God commendeth his charity towards us: because when as yet we were sinners according to the time.
9 Christ died for us. Much more therefore, being now justified by his blood, shall we be saved from wrath through him.
10 For if, when we were enemies, we were reconciled to God by the death of his Son: much more, being reconciled, shall we be saved by his life.
11 And not only so: but also we glory in God, through our Lord Jesus Christ, by whom we have now received reconciliation.
12 Wherefore as by one man sin entered into this world and by sin death: and so death passed upon all men, in whom all have sinned.
13 For until the law sin was in the world: but sin was not imputed, when the law was not.
14 But death reigned from Adam unto Moses, even over them also who have not sinned, after the similitude of the transgression of Adam, who is a figure of him who was to come.
15 But not as the offence, so also the gift. For if by the offence of one, many died: much more the grace of God and the gift, by the grace of one man, Jesus Christ, hath abounded unto many.
16 And not as it was by one sin, so also is the gift. For judgment indeed was by one unto condemnation: but grace is of many offences unto justification.
17 For if by one man’s offence death reigned through one; much more they who receive abundance of grace and of the gift and of justice shall reign in life through one, Jesus Christ.
18 Therefore, as by the offence of one, unto all men to condemnation: so also by the justice of one, unto all men to justification of life.
19 For as by the disobedience of one man, many were made sinners: so also by the obedience of one, many shall be made just.
20 Now the law entered in that sin might abound. And where sin abounded, grace did more abound.
21 That as sin hath reigned to death: so also grace might reign by justice unto life everlasting, through Jesus Christ our Lord.
Chapter 6
1 What shall we say, then? Shall we continue in sin, that grace may abound?
2 God forbid! For we that are dead to sin, how shall we live any longer therein?
3 Know you not that all we who are baptized in Christ Jesus are baptized in his death?
4 For we are buried together with him by baptism into death: that, as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life.
5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.
6 Knowing this, that our old man is crucified with him, that the body of sin may be destroyed, to the end that we may serve sin no longer.
7 For he that is dead is justified from sin.
8 Now, if we be dead with Christ, we believe that we shall live also together with Christ.
9 Knowing that Christ, rising again from the dead, dieth now no more. Death shall no more have dominion over him.
10 For in that he died to sin, he died once: but in that he liveth, he liveth unto God.
11 So do you also reckon that you are dead to sin, but alive unto God, in Christ Jesus our Lord.
12 Let not sin therefore reign in your mortal body, so as to obey the lusts thereof.
13 Neither yield ye your members as instruments of iniquity unto sin: but present yourselves to God, as those that are alive from the dead; and your members as instruments of justice unto God.
14 For sin shall not have dominion over you: for you are not under the law, but under grace.
15 What then? Shall we sin, because we are not under the law, but under grace? God forbid!
16 Know you not that to whom you yield yourselves servants to obey, his servants you are whom you obey, whether it be of sin unto death or of obedience unto justice.
17 But thanks be to God, that you were the servants of sin but have obeyed from the heart unto that form of doctrine into which you have been delivered.
18 Being then freed from sin, we have been made servants of justice.
19 I speak an human thing, because of the infirmity of your flesh. For as you have yielded your members to serve uncleanness and iniquity, unto iniquity: so now yield your members to serve justice, unto sanctification.
20 For when you were the servants of sin, you were free men to justice.
21 What fruit therefore had you then in those things of which you are now ashamed? For the end of them is death.
22 But now being made free from sin and become servants to God, you have your fruit unto sanctification, and the end life everlasting.
23 For the wages of sin is death. But the grace of God, life everlasting in Christ Jesus our Lord.
Chapter 7
1 Know you not, brethren (for I speak to them that know the law) that the law hath dominion over a man as long as it liveth?
2 For the woman that hath an husband, whilst her husband liveth is bound to the law. But if her husband be dead, she is loosed from the law of her husband.
3 Therefore, whilst her husband liveth, she shall be called an adulteress, if she be with another man: but if her husband be dead, she is delivered from the law of her husband: so that she is not an adulteress, if she be with another man.
4 Therefore, my brethren, you also are become dead to the law, by the body of Christ: that you may belong to another, who is risen again from the dead that we may bring forth fruit to God.
5 For when we were in the flesh, the passions of sins, which were by the law, did work in our members, to bring forth fruit unto death.
6 But now we are loosed from the law of death wherein we were detained; so that we should serve in newness of spirit, and not in the oldness of the letter.
7 What shall we say, then? Is the law sin? God forbid! But I do not know sin, but by the law. For I had not known concupiscence, if the law did not say: Thou shalt not covet.
8 But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.
9 And I lived some time without the law. But when the commandment came, sin revived,
10 And I died. And the commandment that was ordained to life, the same was found to be unto death to me.
11 For sin, taking occasion by the commandment, seduced me: and by it killed me.
12 Wherefore the law indeed is holy: and the commandment holy and just and good.
13 Was that then which is good made death unto me? God forbid! But sin, that it may appear sin, by that which is good, wrought death in me: that sin, by the commandment, might become sinful above measure.
14 For we know that the law is spiritual. But I am carnal, sold under sin.
15 For that which I work, I understand not. For I do not that good which I will: but the evil which I hate, that I do.
16 If then I do that which I will not, I consent to the law, that it is good.
17 Now then it is no more I that do it: but sin that dwelleth in me.
18 For I know that there dwelleth not in me, that is to say, in my flesh, that which is good. For to will is present with me: but to accomplish that which is good, I find not.
19 For the good which I will, I do not: but the evil which I will not, that I do.
20 Now if I do that which I will not, it is no more I that do it: but sin that dwelleth in me.
21 I find then a law, that when I have a will to do good, evil is present with me.
22 For I am delighted with the law of God, according to the inward man:
23 But I see another law in my members, fighting against the law of my mind and captivating me in the law of sin that is in my members.
24 Unhappy man that I am, who shall deliver me from the body of this death?
25 The grace of God, by Jesus Christ our Lord. Therefore, I myself, with the mind serve the law of God: but with the flesh, the law of sin.
Chapter 8
1 There is now therefore no condemnation to them that are in Christ Jesus, who walk not according to the flesh.
2 For the law of the spirit of life, in Christ Jesus, hath delivered me from the law of sin and of death.
3 For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh and of sin, hath condemned sin in the flesh.
4 That the justification of the law might be fulfilled in us who walk not according to the flesh, but according to the spirit.
5 For they that are according to the flesh mind the things that are of the flesh: but they that are according to the spirit mind the things that are of the spirit.
6 For the wisdom of the flesh is death: but the wisdom of the spirit is life and peace.
7 Because the wisdom of the flesh is an enemy to God. For it is not subject to the law of God: neither can it be.
8 And they who are in the flesh cannot please God.
9 But you are not in the flesh, but the spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.
10 And if Christ be in you, the body indeed is dead, because of sin: but the spirit liveth, because of justification.
11 And if the Spirit of him that raised up Jesus from the dead dwell in you; he that raised up Jesus Christ, from the dead shall quicken also your mortal bodies, because of his Spirit that dwelleth in you.
12 Therefore, brethren, we are debtors, not to the flesh to live according to the flesh.
13 For if you live according to the flesh, you shall die: but if by the Spirit you mortify the deeds of the flesh, you shall live.
14 For whosoever are led by the Spirit of God, they are the sons of God.
15 For you have not received the spirit of bondage again in fear: but you have received the spirit of adoption of sons, whereby we cry: Abba (Father).
16 For the Spirit himself giveth testimony to our spirit that we are the sons of God.
17 And if sons, heirs also; heirs indeed of God and joint heirs with Christ: yet so, if we suffer with him, that we may be also glorified with him.
18 For I reckon that the sufferings of this time are not worthy to be compared with the glory to come that shall be revealed in us.
19 For the expectation of the creature waiteth for the revelation of the sons of God.
20 For the creature was made subject to vanity: not willingly, but by reason of him that made it subject, in hope.
21 Because the creature also itself shall be delivered from the servitude of corruption, into the liberty of the glory of the children of God.
22 For we know that every creature groaneth and travaileth in pain, even till now.
23 And not only it, but ourselves also, who have the firstfruits of the Spirit: even we ourselves groan within ourselves, waiting for the adoption of the sons of God, the redemption of our body.
24 For we are saved by hope. But hope that is seen is not hope. For what a man seeth, why doth he hope for?
25 But if we hope for that which we see not, we wait for it with patience.
26 Likewise, the Spirit also helpeth our infirmity. For, we know not what we should pray for as we ought: but the Spirit himself asketh for us with unspeakable groanings,
27 And he that searcheth the hearts knoweth what the Spirit desireth: because he asketh for the saints according to God.
28 And we know that to them that love God all things work together unto good: to such as, according to his purpose, are called to be saints.
29 For whom he foreknew, he also predestinated to be made conformable to the image of his Son: that he might be the Firstborn amongst many brethren.
30 And whom he predestinated, them he also called. And whom he called, them he also justified. And whom he justified, them he also glorified.
31 What shall we then say to these things? If God be for us, who is against us?
32 He that spared not even his own Son, but delivered him up for us all, how hath he not also, with him, given us all things?
33 Who shall accuse against the elect of God? God is he that justifieth:
34 Who is he that shall condemn? Christ Jesus that died: yea that is risen also again, who is at the right hand of God, who also maketh intercession for us.
35 Who then shall separate us from the love of Christ? Shall tribulation? Or distress? Or famine? Or nakedness? Or danger? Or persecution? Or the sword?
36 (As it is written: For thy sake, we are put to death all the day long. We are accounted as sheep for the slaughter.)
37 But in all these things we overcome, because of him that hath loved us.
38 For I am sure that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor might,
39 Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord.
Chapter 9
1 I speak the truth in Christ: I lie not, my conscience bearing me witness in the Holy Ghost:
2 That I have great sadness and continual sorrow in my heart.
3 For I wished myself to be an anathema from Christ, for my brethren: who are my kinsmen according to the flesh:
4 Who are Israelites: to whom belongeth the adoption as of children and the glory and the testament and the giving of the law and the service of God and the promises:
5 Whose are the fathers and of whom is Christ, according to the flesh, who is over all things, God blessed for ever. Amen.
6 Not as though the word of God hath miscarried. For all are not Israelites that are of Israel.
7 Neither are all they that are the seed of Abraham, children: but in Isaac shall thy seed be called.
8 That is to say, not they that are the children of the flesh are the children of God: but they that are the children of the promise are accounted for the seed.
9 For this is the word of promise: According to this time will I come. And Sara shall have a son.
10 And not only she. But when Rebecca also had conceived at once of Isaac our father.
11 For when the children were not yet born, nor had done any good or evil (that the purpose of God according to election might stand):
12 Not of works, but of him that calleth, it was said to her: The elder shall serve the younger.
13 As it is written: Jacob I have loved: but Esau I have hated.
14 What shall we say then? Is there injustice with God? God forbid!
15 For he saith to Moses: I will have mercy on whom I will have mercy. And I will shew mercy to whom I will shew mercy.
16 So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.
17 For the scripture saith to Pharao: To this purpose have I raised thee, that I may shew my power in thee and that my name may be declared throughout all the earth.
18 Therefore he hath mercy on whom he will. And whom he will, he hardeneth.
19 Thou wilt say therefore to me: Why doth he then find fault? For who resisteth his will?
20 O man, who art thou that repliest against God? Shall the thing formed say to him that formed it: Why hast thou made me thus?
21 Or hath not the potter power over the clay, of the same lump, to make one vessel unto honour and another unto dishonour?
22 What if God, willing to shew his wrath and to make his power known, endured with much patience vessels of wrath, fitted for destruction,
23 That he might shew the riches of his glory on the vessels of mercy which he hath prepared unto glory?
24 Even us, whom also he hath called, not only of the Jews but also of the Gentiles.
25 As in Osee he saith: I will call that which was not my people, my people; and her that was not beloved, beloved; and her that had not obtained mercy; one that hath obtained mercy.
26 And it shalt be in the place where it was said unto them: you are not my people; there they shall be called the sons of the living God.
27 And Isaias cried out concerning Israel: If the number of the children of Israel be as the sand of the sea, a remnant shall be saved.
28 For he shall finish his word and cut it short in justice: because a short word shall the Lord make upon the earth.
29 And Isaias foretold: Unless the Lord of Sabbath had left us a seed, we had been made as Sodom and we had been like unto Gomorrha.
30 What then shall we say? That the Gentiles who followed not after justice have attained to justice, even the justice that is of faith.
31 But Israel, by following after the law of justice, is not come unto the law of justice.
32 Why so? Because they sought it not by faith, but as it were of works. For they stumbled at the stumblingstone.
33 As it is written: Behold I lay in Sion a stumbling-stone and a rock of scandal. And whosoever believeth in him shall not be confounded.
Chapter 10
1 Brethren, the will of my heart, indeed and my prayer to God is for them unto salvation.
2 For I bear them witness that they have a zeal of God, but not according to knowledge.
3 For they, not knowing the justice of God and seeking to establish their own, have not submitted themselves to the justice of God.
4 For the end of the law is Christ: unto justice to everyone that believeth.
5 For Moses wrote that the justice which is of the law: The man that shall do it shall live by it.
6 But the justice which is of faith, speaketh thus: Say not in thy heart: Who shall ascend into heaven? That is to bring Christ down;
7 Or who shall descend into the deep? That is, to bring up Christ again from the dead.
8 But what saith the scripture? The word is nigh thee; even in thy mouth and in thy heart. This is the word of faith, which we preach.
9 For if thou confess with thy mouth the Lord Jesus and believe in thy heart that God hath raised him up from the dead, thou shalt be saved.
10 For, with the heart, we believe unto justice: but, with the mouth, confession is made unto salvation.
11 For the scripture saith: Whosoever believeth in him shall not be confounded.
12 For there is no distinction of the Jew and the Greek: for the same is Lord over all, rich unto all that call upon him.
13 For whosoever shall call upon the name of the Lord shall be saved.
14 How then shall they call on him in whom they have not believed? Or how shall they believe him of whom they have not heard? And how shall they hear without a preacher?
15 And how shall they preach unless they be sent, as it is written: How beautiful are the feet of them that preach the gospel of peace, of them that bring glad tidings of good things?
16 But all do not obey the gospel. For Isaias saith: Lord, who hath believed our report?
17 Faith then cometh by hearing; and hearing by the word of Christ.
18 But I say: Have they not heard? Yes, verily: Their sound hath gone forth into all the earth: and their words unto the ends of the whole world.
19 But I say: Hath not Israel known? First, Moses saith: I will provoke you to jealousy by that which is not a nation: by a foolish nation I will anger you.
20 But Isaias is bold, and saith: I was found by them that did not seek me. I appeared openly to them that asked not after me.
21 But to Israel he saith: All the day long have I spread my hands to a people that believeth not and contradicteth me.
Chapter 11
1 I say then: Hath God cast away his people? God forbid! For I also am an Israelite of the seed of Abraham, of the tribe of Benjamin.
2 God hath not cast away his people which he foreknew. Know you not what the scripture saith of Elias, how he calleth on God against Israel?
3 Lord, they have slain thy prophets, they have dug down thy altars. And I am left alone: and they seek my life.
4 But what saith the divine answer to him? I have left me seven thousand men that have not bowed their knees to Baal.
5 Even so then, at this present time also, there is a remnant saved according to the election of grace.
6 And if by grace, it is not now by works: otherwise grace is no more grace.
7 What then? That which Israel sought, he hath not obtained: but the election hath obtained it. And the rest have been blinded.
8 As it is written: God hath given them the spirit of insensibility; eyes that they should not see and ears that they should not hear, until this present day.
9 And David saith: Let their table be made a snare and a trap and a stumbling block and a recompense unto them.
10 Let their eyes be darkened, that they may not see: and bow down their back always.
11 I say then: Have they so stumbled, that they should fall? God forbid! But by their offence salvation is come to the Gentiles, that they may be emulous of them.
12 Now if the offence of them be the riches of the world and the diminution of them the riches of the Gentiles: how much more the fulness of them?
13 For I say to you, Gentiles: As long indeed as I am the apostle of the Gentiles, I will honour my ministry,
14 If, by any means, I may provoke to emulation them who are my flesh and may save some of them.
15 For if the loss of them be the reconciliation of the world, what shall the receiving of them be, but life from the dead?
16 For if the firstfruit be holy, so is the lump also: and if the root be holy, so are the branches.
17 And if some of the branches be broken and thou, being a wild olive, art ingrafted in them and art made partaker of the root and of the fatness of the olive tree:
18 Boast not against the branches. But if thou boast, thou bearest not the root: but the root thee.
19 Thou wilt say then: The branches were broken off that I might be grafted in.
20 Well: because of unbelief they were broken off. But thou standest by faith. Be not highminded, but fear.
21 For if God hath not spared the natural branches, fear lest perhaps also he spare not thee.
22 See then the goodness and the severity of God: towards them indeed that are fallen, the severity; but towards thee, the goodness of God, if thou abide in goodness. Otherwise thou also shalt be cut off.
23 And they also, if they abide not still in unbelief, shall be grafted in: for God is able to graft them in again.
24 For if thou were cut out of the wild olive tree, which is natural to thee; and, contrary to nature, wert grafted into the good olive tree: how much more shall they that are the natural branches be grafted into their own olive tree?
25 For I would not have you ignorant, brethren, of this mystery (lest you should be wise in your own conceits) that blindness in part has happened in Israel, until the fulness of the Gentiles should come in.
26 And so all Israel should be saved, as it is written: There shall come out of Sion, he that shall deliver and shall turn away ungodliness from Jacob.
27 And this is to them my covenant: when I shall take away their sins.
28 As concerning the gospel, indeed, they are enemies for your sake: but as touching the election, they are most dear for the sake of the fathers.
29 For the gifts and the calling of God are without repentance.
30 For as you also in times past did not believe God, but now have obtained mercy, through their unbelief:
31 So these also now have not believed, for your mercy, that they also may obtain mercy.
32 For God hath concluded all in unbelief, that he may have mercy on all.
33 O the depth of the riches of the wisdom and of the knowledge of God! How incomprehensible are his judgments, and how unsearchable his ways!
34 For who hath known the mind of the Lord? Or who hath been his counsellor?
35 Or who hath first given to him, and recompense shall be made him?
36 For of him, and by him, and in him, are all things: to him be glory for ever. Amen.
V
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1. first, he shows that it is necessary for salvation
 
 
Chapter 1
18 For the wrath of God is revealed from heaven against all ungodliness and injustice of those men that detain the truth of God in injustice:
19 Because that which is known of God is manifest in them. For God hath manifested it unto them.
20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made. His eternal power also and divinity: so that they are inexcusable.
21 Because that, when they knew God, they have not glorified him as God or given thanks: but became vain in their thoughts. And their foolish heart was darkened.
22 For, professing themselves to be wise, they became fools.
23 And they changed the glory of the incorruptible God into the likeness of the image of a corruptible man and of birds, and of fourfooted beasts and of creeping things.
24 Wherefore, God gave them up to the desires of their heart, unto uncleanness: to dishonour their own bodies among themselves.
25 Who changed the truth of God into a lie and worshipped and served the creature rather than the Creator, who is blessed for ever. Amen.
26 For this cause, God delivered them up to shameful affections. For their women have changed the natural use into that use which is against nature.
27 And, in like manner, the men also, leaving the natural use of the women, have burned in their lusts, one towards another: men with men, working that which is filthy and receiving in themselves the recompense which was due to their error.
28 And as they liked not to have God in their knowledge, God delivered them up to a reprobate sense, to do those things which are not convenient.
29 Being filled with all iniquity, malice, fornication, avarice, wickedness: full of envy, murder, contention, deceit, malignity: whisperers,
30 Detractors, hateful to God, contumelious, proud, haughty, inventors of evil things, disobedient to parents,
31 Foolish, dissolute: without affection, without fidelity, without mercy.
32 Who, having known the justice of God, did not understand that they who do such things, are worthy of death: and not only they that do them, but they also that consent to them that do them.
Chapter 2
1 Wherefore thou art inexcusable, O man, whosoever thou art that judgest. For wherein thou judgest another, thou condemnest thyself. For thou dost the same things which thou judgest.
2 For we know that the judgment of God is, according to truth, against them that do such things.
3 And thinkest thou this, O man, that judgest them who do such things and dost the same, that thou shalt escape the judgment of God?
4 Or despisest thou the riches of his goodness and patience and longsuffering? Knowest thou not that the benignity of God leadeth thee to penance?
5 But according to thy hardness and impenitent heart, thou treasurest up to thyself wrath, against the day of wrath and revelation of the just judgment of God:
6 Who will render to every man according to his works.
7 To them indeed who, according to patience in good work, seek glory and honour and incorruption, eternal life:
8 But to them that are contentious and who obey not the truth but give credit to iniquity, wrath and indignation.
9 Tribulation and anguish upon every soul of man that worketh evil: of the Jew first, and also of the Greek.
10 But glory and honour and peace to every one that worketh good: to the Jew first, and also to the Greek.
11 For there is no respect of persons with God.
12 For whosoever have sinned without the law shall perish without the law: and whosoever have sinned in the law shall be judged by the law.
13 For not the hearers of the law are just before God: but the doers of the law shall be justified.
14 For when the Gentiles, who have not the law, do by nature those things that are of the law; these, having not the law, are a law to themselves.
15 Who shew the work of the law written in their hearts, their conscience bearing witness to them: and their thoughts between themselves accusing or also defending one another,
16 In the day when God shall judge the secrets of men by Jesus Christ, according to my gospel.
17 But if thou art called a Jew and restest in the law and makest thy boast of God,
18 And knowest his will and approvest the more profitable things, being instructed by the law:
19 Art confident that thou thyself art a guide of the blind, a light of them that are in darkness,
20 An instructor of the foolish, a teacher of infants, having the form of knowledge and of truth in the law.
21 Thou therefore, that teachest another, teachest not thyself: thou, that preachest that men should not steal, stealest.
22 Thou, that sayest men should not commit adultery, committest adultery: thou, that abhorrest idols, committest sacrilege:
23 Thou, that makest thy boast of the law, by transgression of the law dishonourest God.
24 (For the name of God through you is blasphemed among the Gentiles, as it is written.)
25 Circumcision profiteth indeed, if thou keep the law: but if thou be a transgressor of the law, thy circumcision is made uncircumcision.
26 If then, the uncircumcised keep the justices of the law, shall not this uncircumcision be counted for circumcision?
27 And shall not that which by nature is uncircumcision, if it fulfil the law, judge thee, who by the letter and circumcision art a transgressor of the law?
28 For it is not he is a Jew, who is so outwardly: nor is that circumcision which is outwardly in the flesh.
29 But he is a Jew that is one inwardly and the circumcision is that of the heart, in the spirit not in the letter: whose praise is not of men, but of God.
Chapter 3
1 What advantage then hath the Jew: or what is the profit of circumcision?
2 Much every way. First indeed, because the words of God were committed to them.
3 For what if some of them have not believed? Shall their unbelief make the faith of God without effect? God forbid!
4 But God is true and every man a liar, as it is written: That thou mayest be justified in thy words and mayest overcome when thou art judged.
5 But if our injustice commend the justice of God, what shall we say? Is God unjust, who executeth wrath?
6 (I speak according to man.) God forbid! Otherwise how shall God judge this world?
7 For if the truth of God hath more abounded through my lie, unto his glory, why am I also yet judged as a sinner?
8 And not rather (as we are slandered and as some affirm that we say) let us do evil that there may come good? Whose damnation is just.
9 What then? Do we excel them? No, not so. For we have charged both Jews and Greeks, that they are all under sin.
10 As it is written: There is not any man just.
11 There is none that understandeth: there is none that seeketh after God.
12 All have turned out of the way: they are become unprofitable together: there is none that doth good, there is not so much as one.
13 Their throat is an open sepulchre: with their tongues they have dealt deceitfully. The venom of asps is under their lips.
14 Whose mouth is full of cursing and bitterness:
15 Their feet swift to shed blood:
16 Destruction and misery 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 speaketh, it speaketh to them that are in the law: that every mouth may be stopped and all the world may be made subject to God.
20 Because by the works of the law no flesh shall be justified before him. For by the law is the knowledge of sin.
21 But now, without the law, the justice of God is made manifest, being witnessed by the law and the prophets.
22 Even the justice of God, by faith of Jesus Christ, unto all, and upon all them that believe in him: for there is no distinction.
23 For all have sinned and do need the glory of God.
24 Being justified freely by his grace, through the redemption that is in Christ Jesus,
25 Whom God hath proposed to be a propitiation, through faith in his blood, to the shewing of his justice, for the remission of former sins,
26 Through the forbearance of God, for the shewing of his justice in this time: that he himself may be just and the justifier of him who is of the faith of Jesus Christ
27 Where is then thy boasting? It is excluded. By what law? Of works? No, but by the law of faith.
28 For we account a man to be justified by faith, without the works of the law.
29 Is he the God of the Jews only? Is he not also of the Gentiles? yes, of the Gentiles also.
30 For it is one God that justifieth circumcision by faith and uncircumcision through faith.
31 Do we then, destroy the law through faith? God forbid! But we establish the law.
Chapter 4
1 What shall we say then that Abraham hath found, who is our father according to the flesh?
2 For if Abraham were justified by works, he hath whereof to glory, but not before God.
3 For what saith the scripture? Abraham believed God: and it was reputed to him unto justice.
4 Now to him that worketh, the reward is not reckoned according to grace but according to debt.
5 But to him that worketh not, yet believeth in him that justifieth the ungodly, his faith is reputed to justice, according to the purpose of the grace of God.
6 As David also termeth the blessedness of a man to whom God reputeth justice without works:
7 Blessed are they whose iniquities are forgiven: and whose sins are covered.
8 Blessed is the man to whom the Lord hath not imputed sin.
9 This blessedness then, doth it remain in the circumcision only or in the uncircumcision also? For we say that unto Abraham faith was reputed to justice.
10 How then was it reputed? When he was in circumcision or in uncircumcision? Not in circumcision, but in uncircumcision.
11 And he received the sign of circumcision, a seal of the justice of the faith which he had, being uncircumcised: that he might be the father of all them that believe, being uncircumcised: that unto them also it may be reputed to justice:
12 And he might be the father of circumcision; not to them only that are of the circumcision, but to them also that follow the steps of the faith that is in the uncircumcision of our father Abraham.
13 For not through the law was the promise to Abraham or to his seed, that he should be heir of the world: but through the justice of faith.
14 For if they who are of the law be heirs, faith is made void: the promise is made of no effect.
15 For the law worketh wrath. For where there is no law, neither is there transgression.
16 Therefore is it of faith, that according to grace the promise might be firm to all the seed: not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all,
17 (As it is written: I have made thee a father of many nations), before God, whom he believed: who quickeneth the dead and calleth those things that are not, as those that are.
18 Who against hope believed in hope; that he might be made the father of many nations, according to that which was said to him: So shall thy seed be.
19 And he was not weak in faith. Neither did he consider his own body, now dead (whereas he was almost an hundred years old), nor the dead womb of Sara.
20 In the promise also of God he staggered not by distrust: but was strengthened in faith, giving glory to God:
21 Most fully knowing that whatsoever he has promised, he is able also to perform.
22 And therefore it was reputed to him unto justice.
23 Now it is not written only for him. that it was reputed to him unto justice,
24 But also for us, to whom it shall be reputed, if we believe in him that raised up Jesus Christ, our Lord, from the dead,
25 Who was delivered up for our sins and rose again for our justification.
V
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1. first, he shows that the power of the gospel grace was necessary for the gentiles’ salvation, because the wisdom in which they trusted could not save them
 
 
Chapter 1
18 For the wrath of God is revealed from heaven against all ungodliness and injustice of those men that detain the truth of God in injustice:
19 Because that which is known of God is manifest in them. For God hath manifested it unto them.
20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made. His eternal power also and divinity: so that they are inexcusable.
21 Because that, when they knew God, they have not glorified him as God or given thanks: but became vain in their thoughts. And their foolish heart was darkened.
22 For, professing themselves to be wise, they became fools.
23 And they changed the glory of the incorruptible God into the likeness of the image of a corruptible man and of birds, and of fourfooted beasts and of creeping things.
24 Wherefore, God gave them up to the desires of their heart, unto uncleanness: to dishonour their own bodies among themselves.
25 Who changed the truth of God into a lie and worshipped and served the creature rather than the Creator, who is blessed for ever. Amen.
26 For this cause, God delivered them up to shameful affections. For their women have changed the natural use into that use which is against nature.
27 And, in like manner, the men also, leaving the natural use of the women, have burned in their lusts, one towards another: men with men, working that which is filthy and receiving in themselves the recompense which was due to their error.
28 And as they liked not to have God in their knowledge, God delivered them up to a reprobate sense, to do those things which are not convenient.
29 Being filled with all iniquity, malice, fornication, avarice, wickedness: full of envy, murder, contention, deceit, malignity: whisperers,
30 Detractors, hateful to God, contumelious, proud, haughty, inventors of evil things, disobedient to parents,
31 Foolish, dissolute: without affection, without fidelity, without mercy.
32 Who, having known the justice of God, did not understand that they who do such things, are worthy of death: and not only they that do them, but they also that consent to them that do them.
V
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1. first, he states his intention
 
 
Chapter 1
18 For the wrath of God is revealed from heaven against all ungodliness and injustice of those men that detain the truth of God in injustice:
V
>
2. second, he manifests it, at because that which is known of God
1:19
113
Chapter 1
19 Because that which is known of God is manifest in them. For God hath manifested it unto them.
20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made. His eternal power also and divinity: so that they are inexcusable.
21 Because that, when they knew God, they have not glorified him as God or given thanks: but became vain in their thoughts. And their foolish heart was darkened.
22 For, professing themselves to be wise, they became fools.
23 And they changed the glory of the incorruptible God into the likeness of the image of a corruptible man and of birds, and of fourfooted beasts and of creeping things.
24 Wherefore, God gave them up to the desires of their heart, unto uncleanness: to dishonour their own bodies among themselves.
25 Who changed the truth of God into a lie and worshipped and served the creature rather than the Creator, who is blessed for ever. Amen.
26 For this cause, God delivered them up to shameful affections. For their women have changed the natural use into that use which is against nature.
27 And, in like manner, the men also, leaving the natural use of the women, have burned in their lusts, one towards another: men with men, working that which is filthy and receiving in themselves the recompense which was due to their error.
28 And as they liked not to have God in their knowledge, God delivered them up to a reprobate sense, to do those things which are not convenient.
29 Being filled with all iniquity, malice, fornication, avarice, wickedness: full of envy, murder, contention, deceit, malignity: whisperers,
30 Detractors, hateful to God, contumelious, proud, haughty, inventors of evil things, disobedient to parents,
31 Foolish, dissolute: without affection, without fidelity, without mercy.
32 Who, having known the justice of God, did not understand that they who do such things, are worthy of death: and not only they that do them, but they also that consent to them that do them.
V
>
1. first, he admits that wise men among the gentiles knew the truth about God
 
 
Chapter 1
19 Because that which is known of God is manifest in them. For God hath manifested it unto them.
20a For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made. His eternal power also and divinity:
V
>
1. first, he shows what they knew about God; man is capable of knowing God from such creatures in three ways
 
114
Chapter 1
19a Because that which is known of God is manifest in them.
>
1. first, through causality
 
115
*
1. first, for since these creatures are subject to change and decay, it is necessary to trace them back to some unchangeable and unfailing principle
 
 
*
2. second, in this way, it can be known that God exists
 
 
>
2. second, by the way of excellence
 
 
*
for all things are not traced back to the first principle as to a proper and univocal cause, as when man produces man, but to a common and exceeding cause
 
 
*
from this it is known that God is above all things.
 
 
>
3. third, by the way of negation
 
 
*
1. first, for if God is a cause exceeding his effects, nothing in creatures can belong to him, just as a heavenly body is not properly called heavy or light or hot or cold
 
 
*
2. second, and in this way, we say that God is unchangeable and infinite; and we use other negative expressions to describe him.
 
 
V
*
2. second, from whom they obtained this knowledge, at for God has manifested it unto them
 
116
Chapter 1
19b For God hath manifested it unto them.
V
>
3. third, how they obtained it, at for the invisible things
 
117
Chapter 1
20a For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made. His eternal power also and divinity:
V
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1. first, the things they have known about God
 
 
Chapter 1
20a1 For the invisible things of him
*
1. first, the invisible things of him
 
 
*
2. second, his power, in virtue of which all things proceed from him as from a principle
 
 
*
3. third, divinity, namely they knew God as the ultimate end unto which all things tend
 
 
V
*
2. second, the medium through which they knew those things; this is designated when he says, by the things that are made
 
118
V
*
3. third, he shows how God is known through them, at clearly seen, being understood
 
119
Chapter 1
20a3 are clearly seen, being understood by the things that are made. His eternal power also and divinity:
>
4. fourth, he designates the things from which God is known by this medium when he says from the creation of the world
 
120
>
1. first, this can be understood as referring to man: preach the Gospel to every creature (Mark 16:15)
 
 
*
1. first, either on account of the excellence of man, who in the order of nature is less than the angels but greater than lower creatures: yet you have made him less than the angels; you have put all things under his feet, all sheep and oxen (Ps 8:5)
 
 
*
2. second, or because he has something in common with every creature. For he has existence in common with stones, life in common with trees, sense in common with animals, and intelligence in common with angels, as Gregory says
 
 
>
2. second, in another way it can be understood of all creation
 
 
*
1. first, for no creature by its own natural power can see God’s essence in itself. Hence it is said even of the Seraphim, with two wings they covered their head (Isa 6:2)
 
 
*
2. second, but just as man understands God through visible creatures, so an angel understands God by understanding its own essence
 
 
>
3. third, or, creation of the world can be taken to mean not created things but the creation of things, as though it were said: from the creation of the world
 
 
*
1. first, in this case, one interpretation would be that the invisible things of God are understood by means of things made since the creation of the world and not only since the time of grace
 
 
*
2. second, another interpretation would be that from the creation of the world men began to know God through the things that were made: all men have looked on it (Job 36:25)
 
 
>
5. fifth, an interpretation according to the Gloss
 
 
*
1. first, but a Gloss says that by the invisible things of God is meant the person of the Father: whom no man has ever seen or can see (1 Tim 6:16)
 
 
*
by the eternal power the person of the Son: Christ the power of God (1 Cor 1:24)
 
 
*
3. third, by divinity the person of the Holy Spirit, to whom goodness is appropriated
 
 
>
4. fourth, not that philosophers under the lead of reason could arrive by means of created things to a knowledge of the persons, so as to know what are proper to each, which do not signify any causal connection with creatures; but by way of appropriation
 
 
*
1. first, yet they are said to have failed in the third sign, i.e., in the Holy Spirit
 
 
>
2. second, because they did not mention anything corresponding to the Holy Spirit
 
 
*
1. first, as they did for the Father, namely the very first principle
 
 
*
2. second, and for the Son, namely the first mind created, which they called the Father’s understanding, as Macrobius says in his book On the Dream of Scipio
 
 
V
>
2. second, he shows that there was ungodliness and injustice among them, at so that they are inexcusable
1:20b
123
Chapter 1
20b so that they are inexcusable.
21 Because that, when they knew God, they have not glorified him as God or given thanks: but became vain in their thoughts. And their foolish heart was darkened.
22 For, professing themselves to be wise, they became fools.
23 And they changed the glory of the incorruptible God into the likeness of the image of a corruptible man and of birds, and of fourfooted beasts and of creeping things.
24 Wherefore, God gave them up to the desires of their heart, unto uncleanness: to dishonour their own bodies among themselves.
25 Who changed the truth of God into a lie and worshipped and served the creature rather than the Creator, who is blessed for ever. Amen.
26 For this cause, God delivered them up to shameful affections. For their women have changed the natural use into that use which is against nature.
27 And, in like manner, the men also, leaving the natural use of the women, have burned in their lusts, one towards another: men with men, working that which is filthy and receiving in themselves the recompense which was due to their error.
28 And as they liked not to have God in their knowledge, God delivered them up to a reprobate sense, to do those things which are not convenient.
29 Being filled with all iniquity, malice, fornication, avarice, wickedness: full of envy, murder, contention, deceit, malignity: whisperers,
30 Detractors, hateful to God, contumelious, proud, haughty, inventors of evil things, disobedient to parents,
31 Foolish, dissolute: without affection, without fidelity, without mercy.
V
>
1. first, he shows this with regard to the sin of impiety, but someone might believe that they would be excused from the sin of ungodliness on account of ignorance, as the Apostle says of himself in 1 Timothy: I received mercy, because I had acted ignorantly in unbelief (1 Tim 1:13)
 
 
Chapter 1
20b so that they are inexcusable.
21 Because that, when they knew God, they have not glorified him as God or given thanks: but became vain in their thoughts. And their foolish heart was darkened.
22 For, professing themselves to be wise, they became fools.
23 And they changed the glory of the incorruptible God into the likeness of the image of a corruptible man and of birds, and of fourfooted beasts and of creeping things.
24 Wherefore, God gave them up to the desires of their heart, unto uncleanness: to dishonour their own bodies among themselves.
25 Who changed the truth of God into a lie and worshipped and served the creature rather than the Creator, who is blessed for ever. Amen.
26 For this cause, God delivered them up to shameful affections. For their women have changed the natural use into that use which is against nature.
27 And, in like manner, the men also, leaving the natural use of the women, have burned in their lusts, one towards another: men with men, working that which is filthy and receiving in themselves the recompense which was due to their error.
V
>
1. first, therefore, he shows that they are without excuse; it should be noted that ignorance excuses from guilt, when it precedes and causes guilt in such a way that the ignorance itself is not the result of guilt
 
124
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20b so that they are inexcusable.
21 Because that, when they knew God, they have not glorified him as God or given thanks: but became vain in their thoughts. And their foolish heart was darkened.
22 For, professing themselves to be wise, they became fools.
V
>
1. first, he states his intention
 
125
Chapter 1
20b so that they are inexcusable.
V
*
1. first, things about God are so well known to them
 
 
Chapter 1
20b1 so
V
*
2. second, that they cannot be excused on the plea of ignorance
 
 
Chapter 1
20b2 that they are inexcusable.
V
>
2. second, he proves his statement
 
126
Chapter 1
21 Because that, when they knew God, they have not glorified him as God or given thanks: but became vain in their thoughts. And their foolish heart was darkened.
22 For, professing themselves to be wise, they became fools.
V
>
1. first, he shows that their first guilt did not proceed from ignorance; their basic guilt was not due to ignorance is shown by the fact that, although they possessed knowledge of God, they failed to use it unto good; for they knew God in two ways
 
127
Chapter 1
21a Because that, when they knew God, they have not glorified him as God or given thanks:
V
*
1. first, they knew God as the supereminent being to whom glory and honor were due
 
 
Chapter 1
21a1 Because that, when they knew God, they have not glorified him as God
V
>
2. second, they knew him as the cause of all good things; hence, in all things he was deserving of thanks, which they did not render; rather, they attributed their blessings to their own talent and power
 
 
Chapter 1
21a2 or given thanks:
*
1. first, they are said to be without excuse, therefore, either because they failed to pay him due worship
 
 
*
2. second, or because they put a limit to his power and knowledge by denying certain aspects of his power and knowledge, contrary to Ecclesiastes: when you exalt him, put forth all your strength (Eccl 43:30)
 
 
V
>
2. second, that their ignorance proceeded from this guilt, at but became vain
 
128
Chapter 1
21b but became vain in their thoughts. And their foolish heart was darkened.
22 For, professing themselves to be wise, they became fools.
V
>
1. first, he states his charge
 
129
Chapter 1
21b but became vain in their thoughts. And their foolish heart was darkened.
V
>
1. first, then he mentions the guilt which caused their ignorance
 
 
Chapter 1
21b1 but became vain in their thoughts.
*
1. first, for something is futile when it lacks stability or firmness. But God alone is changeless: I, the Lord, do not change (Mal 3:6)
 
 
>
2. second, consequently, the human mind is free of futility only when it leans on God. But when God is rejected and the mind rests in creatures, it incurs futility
 
 
*
1. first, for all men who were ignorant of God were foolish and could not know God from the good things which are seen (Wis 13:1)
 
 
*
2. second, the Lord knows the thoughts of man, that they are vain (Ps 94:11)
 
 
*
3. third, In their thoughts they became vain, because they put their trust in themselves and not in God, ascribing their blessings not to God but to themselves, as the Psalmist says: our lips are with us; who is our master? (Ps 11:4)
 
 
V
>
2. second, he mentions the ignorance which followed
 
130
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21b2 And their foolish heart was darkened.
*
1. first, he says was darkened, i.e., by the fact that their foolish heart was darkened, i.e., deprived of the light of wisdom, through which man truly knows God
 
 
>
2. second, for just as a person who turns his bodily eyes from the sun is put in darkness, so one who turns from God, presuming on himself and not on God, is put in spiritual darkness
 
 
*
1. first, where there is humility, which subjects a man to God, there is wisdom; where there is pride, there is a disgrace (Prov 11:2)
 
 
*
2. second, you have hidden these things from the wise, as they seemed to themselves, and revealed them to babes, i.e., to the humble (Matt 11:25)
 
 
*
3. third, the gentiles live in the futility of their mind; they are darkened in their understanding (Eph 4:17)
 
 
V
>
2. second, he explains it, at for, professing themselves
 
131
V
>
1. first, how they became futile in their thinking when he says, professing themselves to be wise, they became fools. Professing themselves, i.e., ascribing wisdom to themselves as of themselves
 
 
Chapter 1
22a For, professing themselves to be wise,
*
1. first, woe to those who are wise in their own eyes (Isa 5:21)
 
 
*
2. second, how can you say to Pharaoh: I am the son of the wise, a son of ancient kings? Where now are your wise men? (Job 19:11)
 
 
V
>
2. second, he explains his statement that their foolish heart was darkened
 
 
Chapter 1
22b they became fools.
*
1. first, he says they became fools to the point of acting contrary to divine wisdom
 
 
*
2. second, every man is stupid and without knowledge of his own on which he presumed (Jer 10:14)
 
 
V
>
2. second, he states their sin, that is, he states the punishment for the gentiles’ sin of ungodliness, at and they changed the glory
1:23
132
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23 And they changed the glory of the incorruptible God into the likeness of the image of a corruptible man and of birds, and of fourfooted beasts and of creeping things.
24 Wherefore, God gave them up to the desires of their heart, unto uncleanness: to dishonour their own bodies among themselves.
25 Who changed the truth of God into a lie and worshipped and served the creature rather than the Creator, who is blessed for ever. Amen.
26 For this cause, God delivered them up to shameful affections. For their women have changed the natural use into that use which is against nature.
27 And, in like manner, the men also, leaving the natural use of the women, have burned in their lusts, one towards another: men with men, working that which is filthy and receiving in themselves the recompense which was due to their error.
V
>
1. first, in regard to sinning against God’s glory
 
 
Chapter 1
23 And they changed the glory of the incorruptible God into the likeness of the image of a corruptible man and of birds, and of fourfooted beasts and of creeping things.
24 Wherefore, God gave them up to the desires of their heart, unto uncleanness: to dishonour their own bodies among themselves.
V
>
1. first, he sets forth the sin of ungodliness, which was indeed, so far as in them lay, they transferred divine honor to something else
 
133
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23 And they changed the glory of the incorruptible God into the likeness of the image of a corruptible man and of birds, and of fourfooted beasts and of creeping things.
V
>
1. first, therefore, he says what they changed, and three things should be noted on the part of God
 
134
Chapter 1
23a And they changed the glory of the incorruptible God
V
>
1. first, his glory, which he mentions when he says, and they changed this glory, which can be interpreted in two ways
 
 
Chapter 1
23a1 And they changed the glory
*
1. first, as referring to the glory with which man gives glory to God by rendering him the worship of latria: to the only God be honor and glory (1 Tim. 1:17); they exchanged this when they paid to other the worship due to God
 
 
>
2. second, as referring to the glory with which God is glorious; which they exchanged when they attributed it to other things, for men gave the incommunicable name to stones and wood (Wis. 14:31)
 
 
*
1. first, which is incomprehensible and infinite: he that is a searcher of majesty shall be overwhelmed by glory (Prov 25:27)
 
 
*
2. second, this glory, of course, is nothing less than the brilliance of the divine nature; for he dwells in unapproachable light (1 Tim 6:16)
 
 
V
>
2. second, his immortality is noted when he says incorruptible
 
 
Chapter 1
23a2 of the incorruptible
*
1. first, for he alone is perfectly incorruptible who is entirely unchangeable
 
 
*
2. second, for every change is a form of ceasing to be; hence, it is said: he alone has immortality (1 Tim 6:16)
 
 
V
*
3. third, he notes the sublimity of his nature, when he says God, for it is said, great is the Lord (Ps. 48:1)
 
 
Chapter 1
23a3 God
V
>
2. second, he states that in which they changed it, at into the likeness, three corresponding things are mentioned
 
135
Chapter 1
23b into the likeness of the image of a corruptible man and of birds, and of fourfooted beasts and of creeping things.
V
>
1. first, for in contrast to glory he says into the likeness of the image, i.e., for a likeness of something produced in the form of an image
 
 
Chapter 1
23b1 into the likeness of the image
*
1. first, for it is plain that the likeness in an image is subsequent to the thing whose image it is
 
 
*
2. second, but God’s glory or brilliance is the principle of every nature and form
 
 
*
3. third, consequently, when they exchanged God’s glory for images, they put the first being in last place: for a father consumed with grief made an image of his child, who had been suddenly taken from him (Wis 14:15).
 
 
V
>
2. second, in contrast to immortal he says corruptible
 
 
Chapter 1
23b2 of a corruptible
*
1. first, what profit is there in my blood, if I go down to the pit? (Ps 30:9), i.e., what good is a dead thing?
 
 
*
2. second, he is mortal, and what he makes with lawless hands is dead (Wis 15:17)
 
 
V
>
3. third, in contrast to God he says man: I will not show partiality to any man and I will not equate God with man (Job 32:21)
 
 
Chapter 1
23b3 man and of birds, and of fourfooted beasts and of creeping things.
V
>
1. first, but what is more abominable
 
 
Chapter 1
23b3 man and of birds, and of fourfooted beasts and of creeping things.
V
*
1. first, man exchanged God’s glory not only for man, who is made to the image of God
 
 
Chapter 1
23b3i man
V
>
2. second, but even for things inferior to man
 
 
Chapter 1
23b3ii and of birds, and of fourfooted beasts and of creeping things.
V
>
1. first, hence, he adds
 
 
Chapter 1
23b3ii and of birds, and of fourfooted beasts and of creeping things.
V
*
1. first, of birds, things that fly
 
 
Chapter 1
23b3ii and of birds,
V
*
2. second, and of fourfooted beasts, things that walk,
 
 
Chapter 1
23b3ii and of fourfooted beasts
V
*
3. third, and of creeping things, things that crawl
 
 
Chapter 1
23b3ii and of creeping things.
*
2. second, he omits fish as being less familiar to ordinary human life
 
 
>
3. third, now all these things were put under man by God
 
 
*
1. first, you have put all things under his feet (Ps 8:8)
 
 
*
2. second, go in and see the vile abominations that they are committing here. So I went in and saw; and there, portrayed upon the wall round about were all kinds of creeping things and loathsome beasts (Ezek 8:9)
 
 
*
2. second, it might be mentioned, as a Gloss says, that from the time of Aeneas’ arrival in Italy, images of men were cultivated, e.g., Jupiter, Hercules, and so on
 
136
>
3. third, but after the conquest of Egypt during the reign of Caesar Augustus the Romans took up the worship of animal images
 
 
*
1. first, on account of the figures of animals discovered in the sky, to which the Egyptians, given to astrology, rendered divine worship
 
 
*
2. second, hence, the Lord himself instructed the children of Israel raised in Egypt against such worship, when he said: beware lest you lift up your eyes to heaven and when you see the sun and the moon and the stars, you be drawn away and worship them (Deut 4:19)
 
 
V
*
2. second, the punishment, at wherefore, God gave them up
 
137
Chapter 1
24 Wherefore, God gave them up to the desires of their heart, unto uncleanness: to dishonour their own bodies among themselves.
V
>
2. second, how they sinned against the truth of nature itself, at who changed the truth
 
141
Chapter 1
25 Who changed the truth of God into a lie and worshipped and served the creature rather than the Creator, who is blessed for ever. Amen.
26 For this cause, God delivered them up to shameful affections. For their women have changed the natural use into that use which is against nature.
27 And, in like manner, the men also, leaving the natural use of the women, have burned in their lusts, one towards another: men with men, working that which is filthy and receiving in themselves the recompense which was due to their error.
V
>
1. first, he mentions the sin
 
 
Chapter 1
25 Who changed the truth of God into a lie and worshipped and served the creature rather than the Creator, who is blessed for ever. Amen.
V
>
1. first, the divine nature an be considered in two ways
 
 
Chapter 1
25a Who changed the truth of God into a lie
>
1. first, in one way, as being the first truth; in this respect he says that they changed the truth of God into a lie
 
 
>
1. first, that they changed the true knowledge they received from God into false dogmas with their perverse reasoning
 
 
*
1. first, for example when they claimed that certain idols are gods or that God is not all-powerful or all-knowing
 
 
*
2. second, they have taught their tongue to speak lies (Jer 9:5).
 
 
>
2. second, in another way, they exchanged the truth about God for a lie
 
 
*
1. first, because they attributed the nature of divinity, which is truth itself, to an idol, which is a lie, inasmuch as it is not God
 
 
*
2. second, our fathers have inherited nothing but lies; worthless things in which there is no profit. Can man make for himself gods? Such are no gods! (Jer 16:19)
 
 
>
2. second, divine nature can be considered in another way as being the source of existence for all things though creation; consequently, men owed him worship
 
 
*
1. first, inwardly, the worship of a pious love: if anyone is a worshiper of God and does his will, him he hears (John 9:31)
 
 
*
2. second, outwardly, the service of latria: the Lord, your God, shall you adore and him alone shall you serve (Deut 9:13)
 
 
V
>
2. second, he continues, charging them
 
143
Chapter 1
25b and worshipped and served the creature rather than the Creator, who is blessed for ever. Amen.
V
>
1. first, and worshipped and served the creature rather than the creator
 
 
Chapter 1
25b1 and worshipped and served the creature rather than the Creator,
*
1. first, for they worshipped heavenly bodies and air and water and other such things
 
 
*
2. second, they supposed that fire or wind or swift air or the circle of the stars (Wis 13:2)
 
 
>
2. second, with these words he censures the wise men of the gentiles
 
 
*
1. first, although they never believed that anything divine was present in images, as the followers of Hermes believed
 
 
*
2. second, or that the fables created by poets concerning the gods were true
 
 
>
3. third, nevertheless they paid divine worship to certain creatures, thus lending support to the fables
 
 
>
1. first, thus, Varro supposed that the universe was God on account of its soul and taught that divine worship can be paid to the whole universe
 
 
*
1. first, namely, to the air, which they called Juno
 
 
*
2. second, to the water, which they called Liaeus
 
 
*
3. third, and to other things
 
 
>
2. second, even the Platonists taught that divine worship was owed to all the rational substances above us
 
 
*
1. first, for example, to demons
 
 
*
2. second, to the souls of the heavenly bodies
 
 
*
3. third, and to the intelligences, i.e., the separated substances.
 
 
>
3. third, now, although we should show some reverence to those above us, it should never be the worship of latria
 
 
*
1. first, latria which consists chiefly in sacrifices and oblations, through which man professes God to be the author of all good things
 
 
*
2. second, similarly, in any kingdom certain honors are due the supreme ruler and it is not lawful to transfer them to anyone else
 
 
V
>
3. third, for this reason he adds
 
 
Chapter 1
25b2 who is blessed for ever. Amen.
V
>
1. first, who is blessed, i.e., whose goodness is evident,
 
 
Chapter 1
25b2ii who is blessed
*
1. first, just as we are said to bless God, when we admit his goodness with our heart and express it orally
 
 
*
2. second, when you bless him, put forth all your strength (Eccl 43:30)
 
 
V
>
2. second, he adds forever because his goodness is everlasting
 
 
Chapter 1
25b2ii for ever
*
1. first, it depends on no one else, but is the source of all good
 
 
*
2. second, for this reason the worship of latria is due him
 
 
V
>
3. third, he ends with amen
 
 
Chapter 1
25b2iii Amen.
*
1. first, to indicate absolute certainty: he who blesses himself in the land shall be blessed by the God of truth (Isa 65:16)
 
 
*
2. second, Amen, i.e., it is true, or so be it
 
 
>
3. third, it seems that the Apostle touches on the three theologies of the gentiles
 
145
*
1. first, the civil, which was observed by their priests adoring idols in the temple; in regard to this he says: they changed the glory of the incorruptible God
 
 
*
2. second, the theology of fables, which their poets presented in the theater; in regard to this he says: who changed the truth of God into a lie
 
 
*
3. third, their natural theology, which the philosophers observed in the world, when they worshipped the parts of the world; in regard to this he says: and worshipped and served the creature rather than the creator
 
 
V
>
2. second, the punishment, at wherefore, God gave them up
 
146
Chapter 1
26 For this cause, God delivered them up to shameful affections. For their women have changed the natural use into that use which is against nature.
27 And, in like manner, the men also, leaving the natural use of the women, have burned in their lusts, one towards another: men with men, working that which is filthy and receiving in themselves the recompense which was due to their error.
V
>
1. first, he mentions the punishment
 
147
Chapter 1
26a For this cause, God delivered them up to shameful affections.
*
1. first, he says for this cause, i.e., because they exchanged the truth about God for a lie, God delivered them up not, of course, by impelling them to evil but by abandoning them to shameful affections, i.e., sins against nature
 
 
V
>
2. second, sins against nature as passions
 
 
Chapter 1
26a1 For this cause, God delivered them up
*
1. first, sins against nature are called passions in the sense that a passion implies that a thing is drawn outside the order of its own nature, as when water becomes hot or when a man becomes sick
 
 
*
2. second, hence, because man departs from the natural order, when he commits such sins, they are fittingly called passions, as in Romans: the passions of sins (Rom 7:5)
 
 
V
>
3.third, sins against nature as shameful
 
 
Chapter 1
26a2 to shameful affections.
*
1. first, they are called shameful affections, because their acts are not worthy of man: it is a shame even to speak of the things that they do in secret (Eph 5:12)
 
 
*
2. second, for if sins of the flesh are shameful, because through them man is lowered to what is bestial in him, much more so are sins against nature, through which man sinks below the bestial: I will change his glory into shame (Hos 4:7)
 
 
V
>
2. second, he explains it, at for their women
 
148
Chapter 1
26b For their women have changed the natural use into that use which is against nature.
27a And, in like manner, the men also, leaving the natural use of the women, have burned in their lusts, one towards another: men with men, working that which is filthy
V
*
1. first, he explains it in regard to women
 
 
Chapter 1
26b For their women have changed the natural use into that use which is against nature.
V
*
2. second, he explains it in regard to men
 
 
Chapter 1
27a And, in like manner, the men also, leaving the natural use of the women, have burned in their lusts, one towards another: men with men, working that which is filthy
V
*
3. third, it’s fittingness, at and receiving in themselves
 
151
Chapter 1
27b and receiving in themselves the recompense which was due to their error.
V
*
2. second, in regard to injustice, at and as they liked not to have
1:28
152
Chapter 1
28 And as they liked not to have God in their knowledge, God delivered them up to a reprobate sense, to do those things which are not convenient.
29 Being filled with all iniquity, malice, fornication, avarice, wickedness: full of envy, murder, contention, deceit, malignity: whisperers,
30 Detractors, hateful to God, contumelious, proud, haughty, inventors of evil things, disobedient to parents,
31 Foolish, dissolute: without affection, without fidelity, without mercy.
V
*
3. third, that they have incurred God’s wrath, at who, having known the justice of God
1:32
 
Chapter 1
32 Who, having known the justice of God, did not understand that they who do such things, are worthy of death: and not only they that do them, but they also that consent to them that do them.
V
>
2. second, he shows that it was necessary for the Jews, because circumcision, the law, and other things in which they trusted, did not bring them salvation, at wherefore you are inexcusable
2:1
 
Chapter 2
1 Wherefore thou art inexcusable, O man, whosoever thou art that judgest. For wherein thou judgest another, thou condemnest thyself. For thou dost the same things which thou judgest.
2 For we know that the judgment of God is, according to truth, against them that do such things.
3 And thinkest thou this, O man, that judgest them who do such things and dost the same, that thou shalt escape the judgment of God?
4 Or despisest thou the riches of his goodness and patience and longsuffering? Knowest thou not that the benignity of God leadeth thee to penance?
5 But according to thy hardness and impenitent heart, thou treasurest up to thyself wrath, against the day of wrath and revelation of the just judgment of God:
6 Who will render to every man according to his works.
7 To them indeed who, according to patience in good work, seek glory and honour and incorruption, eternal life:
8 But to them that are contentious and who obey not the truth but give credit to iniquity, wrath and indignation.
9 Tribulation and anguish upon every soul of man that worketh evil: of the Jew first, and also of the Greek.
10 But glory and honour and peace to every one that worketh good: to the Jew first, and also to the Greek.
11 For there is no respect of persons with God.
12 For whosoever have sinned without the law shall perish without the law: and whosoever have sinned in the law shall be judged by the law.
13 For not the hearers of the law are just before God: but the doers of the law shall be justified.
14 For when the Gentiles, who have not the law, do by nature those things that are of the law; these, having not the law, are a law to themselves.
15 Who shew the work of the law written in their hearts, their conscience bearing witness to them: and their thoughts between themselves accusing or also defending one another,
16 In the day when God shall judge the secrets of men by Jesus Christ, according to my gospel.
17 But if thou art called a Jew and restest in the law and makest thy boast of God,
18 And knowest his will and approvest the more profitable things, being instructed by the law:
19 Art confident that thou thyself art a guide of the blind, a light of them that are in darkness,
20 An instructor of the foolish, a teacher of infants, having the form of knowledge and of truth in the law.
21 Thou therefore, that teachest another, teachest not thyself: thou, that preachest that men should not steal, stealest.
22 Thou, that sayest men should not commit adultery, committest adultery: thou, that abhorrest idols, committest sacrilege:
23 Thou, that makest thy boast of the law, by transgression of the law dishonourest God.
24 (For the name of God through you is blasphemed among the Gentiles, as it is written.)
25 Circumcision profiteth indeed, if thou keep the law: but if thou be a transgressor of the law, thy circumcision is made uncircumcision.
26 If then, the uncircumcised keep the justices of the law, shall not this uncircumcision be counted for circumcision?
27 And shall not that which by nature is uncircumcision, if it fulfil the law, judge thee, who by the letter and circumcision art a transgressor of the law?
28 For it is not he is a Jew, who is so outwardly: nor is that circumcision which is outwardly in the flesh.
29 But he is a Jew that is one inwardly and the circumcision is that of the heart, in the spirit not in the letter: whose praise is not of men, but of God.
Chapter 3
1 What advantage then hath the Jew: or what is the profit of circumcision?
2 Much every way. First indeed, because the words of God were committed to them.
3 For what if some of them have not believed? Shall their unbelief make the faith of God without effect? God forbid!
4 But God is true and every man a liar, as it is written: That thou mayest be justified in thy words and mayest overcome when thou art judged.
5 But if our injustice commend the justice of God, what shall we say? Is God unjust, who executeth wrath?
6 (I speak according to man.) God forbid! Otherwise how shall God judge this world?
7 For if the truth of God hath more abounded through my lie, unto his glory, why am I also yet judged as a sinner?
8 And not rather (as we are slandered and as some affirm that we say) let us do evil that there may come good? Whose damnation is just.
9 What then? Do we excel them? No, not so. For we have charged both Jews and Greeks, that they are all under sin.
10 As it is written: There is not any man just.
11 There is none that understandeth: there is none that seeketh after God.
12 All have turned out of the way: they are become unprofitable together: there is none that doth good, there is not so much as one.
13 Their throat is an open sepulchre: with their tongues they have dealt deceitfully. The venom of asps is under their lips.
14 Whose mouth is full of cursing and bitterness:
15 Their feet swift to shed blood:
16 Destruction and misery 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 speaketh, it speaketh to them that are in the law: that every mouth may be stopped and all the world may be made subject to God.
20 Because by the works of the law no flesh shall be justified before him. For by the law is the knowledge of sin.
21 But now, without the law, the justice of God is made manifest, being witnessed by the law and the prophets.
22 Even the justice of God, by faith of Jesus Christ, unto all, and upon all them that believe in him: for there is no distinction.
23 For all have sinned and do need the glory of God.
24 Being justified freely by his grace, through the redemption that is in Christ Jesus,
25 Whom God hath proposed to be a propitiation, through faith in his blood, to the shewing of his justice, for the remission of former sins,
26 Through the forbearance of God, for the shewing of his justice in this time: that he himself may be just and the justifier of him who is of the faith of Jesus Christ
27 Where is then thy boasting? It is excluded. By what law? Of works? No, but by the law of faith.
28 For we account a man to be justified by faith, without the works of the law.
29 Is he the God of the Jews only? Is he not also of the Gentiles? yes, of the Gentiles also.
30 For it is one God that justifieth circumcision by faith and uncircumcision through faith.
31 Do we then, destroy the law through faith? God forbid! But we establish the law.
Chapter 4
1 What shall we say then that Abraham hath found, who is our father according to the flesh?
2 For if Abraham were justified by works, he hath whereof to glory, but not before God.
3 For what saith the scripture? Abraham believed God: and it was reputed to him unto justice.
4 Now to him that worketh, the reward is not reckoned according to grace but according to debt.
5 But to him that worketh not, yet believeth in him that justifieth the ungodly, his faith is reputed to justice, according to the purpose of the grace of God.
6 As David also termeth the blessedness of a man to whom God reputeth justice without works:
7 Blessed are they whose iniquities are forgiven: and whose sins are covered.
8 Blessed is the man to whom the Lord hath not imputed sin.
9 This blessedness then, doth it remain in the circumcision only or in the uncircumcision also? For we say that unto Abraham faith was reputed to justice.
10 How then was it reputed? When he was in circumcision or in uncircumcision? Not in circumcision, but in uncircumcision.
11 And he received the sign of circumcision, a seal of the justice of the faith which he had, being uncircumcised: that he might be the father of all them that believe, being uncircumcised: that unto them also it may be reputed to justice:
12 And he might be the father of circumcision; not to them only that are of the circumcision, but to them also that follow the steps of the faith that is in the uncircumcision of our father Abraham.
13 For not through the law was the promise to Abraham or to his seed, that he should be heir of the world: but through the justice of faith.
14 For if they who are of the law be heirs, faith is made void: the promise is made of no effect.
15 For the law worketh wrath. For where there is no law, neither is there transgression.
16 Therefore is it of faith, that according to grace the promise might be firm to all the seed: not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all,
17 (As it is written: I have made thee a father of many nations), before God, whom he believed: who quickeneth the dead and calleth those things that are not, as those that are.
18 Who against hope believed in hope; that he might be made the father of many nations, according to that which was said to him: So shall thy seed be.
19 And he was not weak in faith. Neither did he consider his own body, now dead (whereas he was almost an hundred years old), nor the dead womb of Sara.
20 In the promise also of God he staggered not by distrust: but was strengthened in faith, giving glory to God:
21 Most fully knowing that whatsoever he has promised, he is able also to perform.
22 And therefore it was reputed to him unto justice.
23 Now it is not written only for him. that it was reputed to him unto justice,
24 But also for us, to whom it shall be reputed, if we believe in him that raised up Jesus Christ, our Lord, from the dead,
25 Who was delivered up for our sins and rose again for our justification.
V
>
1. first, he says that the Jews were not made just by the law
 
 
Chapter 2
1 Wherefore thou art inexcusable, O man, whosoever thou art that judgest. For wherein thou judgest another, thou condemnest thyself. For thou dost the same things which thou judgest.
2 For we know that the judgment of God is, according to truth, against them that do such things.
3 And thinkest thou this, O man, that judgest them who do such things and dost the same, that thou shalt escape the judgment of God?
4 Or despisest thou the riches of his goodness and patience and longsuffering? Knowest thou not that the benignity of God leadeth thee to penance?
5 But according to thy hardness and impenitent heart, thou treasurest up to thyself wrath, against the day of wrath and revelation of the just judgment of God:
6 Who will render to every man according to his works.
7 To them indeed who, according to patience in good work, seek glory and honour and incorruption, eternal life:
8 But to them that are contentious and who obey not the truth but give credit to iniquity, wrath and indignation.
9 Tribulation and anguish upon every soul of man that worketh evil: of the Jew first, and also of the Greek.
10 But glory and honour and peace to every one that worketh good: to the Jew first, and also to the Greek.
11 For there is no respect of persons with God.
12 For whosoever have sinned without the law shall perish without the law: and whosoever have sinned in the law shall be judged by the law.
13 For not the hearers of the law are just before God: but the doers of the law shall be justified.
14 For when the Gentiles, who have not the law, do by nature those things that are of the law; these, having not the law, are a law to themselves.
15 Who shew the work of the law written in their hearts, their conscience bearing witness to them: and their thoughts between themselves accusing or also defending one another,
16 In the day when God shall judge the secrets of men by Jesus Christ, according to my gospel.
17 But if thou art called a Jew and restest in the law and makest thy boast of God,
18 And knowest his will and approvest the more profitable things, being instructed by the law:
19 Art confident that thou thyself art a guide of the blind, a light of them that are in darkness,
20 An instructor of the foolish, a teacher of infants, having the form of knowledge and of truth in the law.
21 Thou therefore, that teachest another, teachest not thyself: thou, that preachest that men should not steal, stealest.
22 Thou, that sayest men should not commit adultery, committest adultery: thou, that abhorrest idols, committest sacrilege:
23 Thou, that makest thy boast of the law, by transgression of the law dishonourest God.
24 (For the name of God through you is blasphemed among the Gentiles, as it is written.)
25 Circumcision profiteth indeed, if thou keep the law: but if thou be a transgressor of the law, thy circumcision is made uncircumcision.
26 If then, the uncircumcised keep the justices of the law, shall not this uncircumcision be counted for circumcision?
27 And shall not that which by nature is uncircumcision, if it fulfil the law, judge thee, who by the letter and circumcision art a transgressor of the law?
28 For it is not he is a Jew, who is so outwardly: nor is that circumcision which is outwardly in the flesh.
29 But he is a Jew that is one inwardly and the circumcision is that of the heart, in the spirit not in the letter: whose praise is not of men, but of God.
V
>
1. first, he rebukes both sides and their extravagant judgment
 
170
Chapter 2
1 Wherefore thou art inexcusable, O man, whosoever thou art that judgest. For wherein thou judgest another, thou condemnest thyself. For thou dost the same things which thou judgest.
2 For we know that the judgment of God is, according to truth, against them that do such things.
3 And thinkest thou this, O man, that judgest them who do such things and dost the same, that thou shalt escape the judgment of God?
4 Or despisest thou the riches of his goodness and patience and longsuffering? Knowest thou not that the benignity of God leadeth thee to penance?
5 But according to thy hardness and impenitent heart, thou treasurest up to thyself wrath, against the day of wrath and revelation of the just judgment of God:
6 Who will render to every man according to his works.
7 To them indeed who, according to patience in good work, seek glory and honour and incorruption, eternal life:
8 But to them that are contentious and who obey not the truth but give credit to iniquity, wrath and indignation.
9 Tribulation and anguish upon every soul of man that worketh evil: of the Jew first, and also of the Greek.
10 But glory and honour and peace to every one that worketh good: to the Jew first, and also to the Greek.
11 For there is no respect of persons with God.
12 For whosoever have sinned without the law shall perish without the law: and whosoever have sinned in the law shall be judged by the law.
V
>
1. first, he confutes the human judgment with which the gentiles and Jews judged one another
 
 
Chapter 2
1 Wherefore thou art inexcusable, O man, whosoever thou art that judgest. For wherein thou judgest another, thou condemnest thyself. For thou dost the same things which thou judgest.
V
*
1. first, he proposes that although they judge one another, neither has an excuse
 
 
Chapter 2
1a1 Wherefore thou art inexcusable, O man, whosoever thou art that judgest. For wherein thou judgest another, thou condemnest thyself. For thou dost the same things which thou judgest.
V
*
2. second, he gives the reason, at for wherein you judge
2:1b
 
Chapter 2
1b2 For wherein thou judgest another, thou condemnest thyself. For thou dost the same things which thou judgest.
V
>
2. second, he discloses and commends the divine judgment, at for we know
2:2
 
Chapter 2
2 For we know that the judgment of God is, according to truth, against them that do such things.
3 And thinkest thou this, O man, that judgest them who do such things and dost the same, that thou shalt escape the judgment of God?
4 Or despisest thou the riches of his goodness and patience and longsuffering? Knowest thou not that the benignity of God leadeth thee to penance?
5 But according to thy hardness and impenitent heart, thou treasurest up to thyself wrath, against the day of wrath and revelation of the just judgment of God:
6 Who will render to every man according to his works.
7 To them indeed who, according to patience in good work, seek glory and honour and incorruption, eternal life:
8 But to them that are contentious and who obey not the truth but give credit to iniquity, wrath and indignation.
9 Tribulation and anguish upon every soul of man that worketh evil: of the Jew first, and also of the Greek.
10 But glory and honour and peace to every one that worketh good: to the Jew first, and also to the Greek.
11 For there is no respect of persons with God.
12 For whosoever have sinned without the law shall perish without the law: and whosoever have sinned in the law shall be judged by the law.
V
*
1. first, he declares the truth of God’s judgment
 
 
Chapter 2
2 For we know that the judgment of God is, according to truth, against them that do such things.
V
*
2. second, he rejects a contrary opinion, at do you think this
2:3
 
Chapter 2
3 And thinkest thou this, O man, that judgest them who do such things and dost the same, that thou shalt escape the judgment of God?
4 Or despisest thou the riches of his goodness and patience and longsuffering? Knowest thou not that the benignity of God leadeth thee to penance?
5 But according to thy hardness and impenitent heart, thou treasurest up to thyself wrath, against the day of wrath and revelation of the just judgment of God:
V
>
3. third, he manifests the truth of God’s judgment, at who will render
2:6
189
Chapter 2
6 Who will render to every man according to his works.
7 To them indeed who, according to patience in good work, seek glory and honour and incorruption, eternal life:
8 But to them that are contentious and who obey not the truth but give credit to iniquity, wrath and indignation.
9 Tribulation and anguish upon every soul of man that worketh evil: of the Jew first, and also of the Greek.
10 But glory and honour and peace to every one that worketh good: to the Jew first, and also to the Greek.
11 For there is no respect of persons with God.
12 For whosoever have sinned without the law shall perish without the law: and whosoever have sinned in the law shall be judged by the law.
V
*
1. first, he presents his intention
 
 
Chapter 2
6 Who will render to every man according to his works.
V
>
2. second, he manifests it and clarifies his statement, at to those indeed who, according to patience
 
195
Chapter 2
7 To them indeed who, according to patience in good work, seek glory and honour and incorruption, eternal life:
8 But to them that are contentious and who obey not the truth but give credit to iniquity, wrath and indignation.
9 Tribulation and anguish upon every soul of man that worketh evil: of the Jew first, and also of the Greek.
10 But glory and honour and peace to every one that worketh good: to the Jew first, and also to the Greek.
11 For there is no respect of persons with God.
12 For whosoever have sinned without the law shall perish without the law: and whosoever have sinned in the law shall be judged by the law.
V
>
1. first, in regard to works he shows the truth of God’s judgment
 
 
Chapter 2
7 To them indeed who, according to patience in good work, seek glory and honour and incorruption, eternal life:
8 But to them that are contentious and who obey not the truth but give credit to iniquity, wrath and indignation.
V
*
1. first, to the good
 
196
Chapter 2
7 To them indeed who, according to patience in good work, seek glory and honour and incorruption, eternal life:
V
*
2. second, to the wicked, at but to those who are contentious
2:8
 
Chapter 2
8 But to them that are contentious and who obey not the truth but give credit to iniquity, wrath and indignation.
V
>
2. second, in regard to persons, at upon every soul
 
201
Chapter 2
9 Tribulation and anguish upon every soul of man that worketh evil: of the Jew first, and also of the Greek.
10 But glory and honour and peace to every one that worketh good: to the Jew first, and also to the Greek.
11 For there is no respect of persons with God.
12 For whosoever have sinned without the law shall perish without the law: and whosoever have sinned in the law shall be judged by the law.
V
*
1. first, he proposes its equity
 
 
Chapter 2
9 Tribulation and anguish upon every soul of man that worketh evil: of the Jew first, and also of the Greek.
10 But glory and honour and peace to every one that worketh good: to the Jew first, and also to the Greek.
V
*
2. second, he assigns the reason for this, at for there is no respect of persons
 
205
Chapter 2
11 For there is no respect of persons with God.
V
*
3. third, he explains the reason, at for whosoever has sinned
 
207
Chapter 2
12 For whosoever have sinned without the law shall perish without the law: and whosoever have sinned in the law shall be judged by the law.
V
>
2. second, he shows that the Jews were not worthy of a reward, because the things they glory in were not sufficient for salvation, at for not the hearers of the law
2:13
210
Chapter 2
13 For not the hearers of the law are just before God: but the doers of the law shall be justified.
14 For when the Gentiles, who have not the law, do by nature those things that are of the law; these, having not the law, are a law to themselves.
15 Who shew the work of the law written in their hearts, their conscience bearing witness to them: and their thoughts between themselves accusing or also defending one another,
16 In the day when God shall judge the secrets of men by Jesus Christ, according to my gospel.
17 But if thou art called a Jew and restest in the law and makest thy boast of God,
18 And knowest his will and approvest the more profitable things, being instructed by the law:
19 Art confident that thou thyself art a guide of the blind, a light of them that are in darkness,
20 An instructor of the foolish, a teacher of infants, having the form of knowledge and of truth in the law.
21 Thou therefore, that teachest another, teachest not thyself: thou, that preachest that men should not steal, stealest.
22 Thou, that sayest men should not commit adultery, committest adultery: thou, that abhorrest idols, committest sacrilege:
23 Thou, that makest thy boast of the law, by transgression of the law dishonourest God.
24 (For the name of God through you is blasphemed among the Gentiles, as it is written.)
25 Circumcision profiteth indeed, if thou keep the law: but if thou be a transgressor of the law, thy circumcision is made uncircumcision.
26 If then, the uncircumcised keep the justices of the law, shall not this uncircumcision be counted for circumcision?
27 And shall not that which by nature is uncircumcision, if it fulfil the law, judge thee, who by the letter and circumcision art a transgressor of the law?
28 For it is not he is a Jew, who is so outwardly: nor is that circumcision which is outwardly in the flesh.
29 But he is a Jew that is one inwardly and the circumcision is that of the heart, in the spirit not in the letter: whose praise is not of men, but of God.
>
1. first, he states his position; and the Jews gloried in two things, namely the law and circumcision, which stemmed not from the law bur from the patriarchs
 
 
V
>
1. first, therefore, he shows that the Jewish law heard or accepted was not enough for salvation
 
 
Chapter 2
13 For not the hearers of the law are just before God: but the doers of the law shall be justified.
14 For when the Gentiles, who have not the law, do by nature those things that are of the law; these, having not the law, are a law to themselves.
15 Who shew the work of the law written in their hearts, their conscience bearing witness to them: and their thoughts between themselves accusing or also defending one another,
16 In the day when God shall judge the secrets of men by Jesus Christ, according to my gospel.
17 But if thou art called a Jew and restest in the law and makest thy boast of God,
18 And knowest his will and approvest the more profitable things, being instructed by the law:
19 Art confident that thou thyself art a guide of the blind, a light of them that are in darkness,
20 An instructor of the foolish, a teacher of infants, having the form of knowledge and of truth in the law.
21 Thou therefore, that teachest another, teachest not thyself: thou, that preachest that men should not steal, stealest.
22 Thou, that sayest men should not commit adultery, committest adultery: thou, that abhorrest idols, committest sacrilege:
23 Thou, that makest thy boast of the law, by transgression of the law dishonourest God.
24 (For the name of God through you is blasphemed among the Gentiles, as it is written.)
V
*
1. first, he sets forth his position
 
 
Chapter 2
13 For not the hearers of the law are just before God: but the doers of the law shall be justified.
V
>
2. second, he clarifies it, at for when the gentiles
2:14
213
Chapter 2
14 For when the Gentiles, who have not the law, do by nature those things that are of the law; these, having not the law, are a law to themselves.
15 Who shew the work of the law written in their hearts, their conscience bearing witness to them: and their thoughts between themselves accusing or also defending one another,
16 In the day when God shall judge the secrets of men by Jesus Christ, according to my gospel.
17 But if thou art called a Jew and restest in the law and makest thy boast of God,
18 And knowest his will and approvest the more profitable things, being instructed by the law:
19 Art confident that thou thyself art a guide of the blind, a light of them that are in darkness,
20 An instructor of the foolish, a teacher of infants, having the form of knowledge and of truth in the law.
21 Thou therefore, that teachest another, teachest not thyself: thou, that preachest that men should not steal, stealest.
22 Thou, that sayest men should not commit adultery, committest adultery: thou, that abhorrest idols, committest sacrilege:
23 Thou, that makest thy boast of the law, by transgression of the law dishonourest God.
24 (For the name of God through you is blasphemed among the Gentiles, as it is written.)
V
*
1. first, he shows that doers of the law are justified even without being hearers
 
 
Chapter 2
14 For when the Gentiles, who have not the law, do by nature those things that are of the law; these, having not the law, are a law to themselves.
15 Who shew the work of the law written in their hearts, their conscience bearing witness to them: and their thoughts between themselves accusing or also defending one another,
16 In the day when God shall judge the secrets of men by Jesus Christ, according to my gospel.
V
*
2. second, that hearers of the law are not justified without observing the law, at but if you are called a Jew
2:17
 
Chapter 2
17 But if thou art called a Jew and restest in the law and makest thy boast of God,
18 And knowest his will and approvest the more profitable things, being instructed by the law:
19 Art confident that thou thyself art a guide of the blind, a light of them that are in darkness,
20 An instructor of the foolish, a teacher of infants, having the form of knowledge and of truth in the law.
21 Thou therefore, that teachest another, teachest not thyself: thou, that preachest that men should not steal, stealest.
22 Thou, that sayest men should not commit adultery, committest adultery: thou, that abhorrest idols, committest sacrilege:
23 Thou, that makest thy boast of the law, by transgression of the law dishonourest God.
24 (For the name of God through you is blasphemed among the Gentiles, as it is written.)
V
>
2. second, he shows the same about circumcision, at circumcision indeed
2:25
 
Chapter 2
25 Circumcision profiteth indeed, if thou keep the law: but if thou be a transgressor of the law, thy circumcision is made uncircumcision.
26 If then, the uncircumcised keep the justices of the law, shall not this uncircumcision be counted for circumcision?
27 And shall not that which by nature is uncircumcision, if it fulfil the law, judge thee, who by the letter and circumcision art a transgressor of the law?
28 For it is not he is a Jew, who is so outwardly: nor is that circumcision which is outwardly in the flesh.
29 But he is a Jew that is one inwardly and the circumcision is that of the heart, in the spirit not in the letter: whose praise is not of men, but of God.
V
*
1. first, he compares circumcision to circumcised Jews
 
 
Chapter 2
25 Circumcision profiteth indeed, if thou keep the law: but if thou be a transgressor of the law, thy circumcision is made uncircumcision.
V
*
2. second, to the uncircumcised gentiles, at if then, the uncircumcised
2:26
240
Chapter 2
26 If then, the uncircumcised keep the justices of the law, shall not this uncircumcision be counted for circumcision?
27 And shall not that which by nature is uncircumcision, if it fulfil the law, judge thee, who by the letter and circumcision art a transgressor of the law?
V
>
3. third, he explains what he had said, at for he is not a Jew who is so outwardly
2:28
242
Chapter 2
28 For it is not he is a Jew, who is so outwardly: nor is that circumcision which is outwardly in the flesh.
29 But he is a Jew that is one inwardly and the circumcision is that of the heart, in the spirit not in the letter: whose praise is not of men, but of God.
V
>
1. first, he gives the reason
 
 
Chapter 2
28 For it is not he is a Jew, who is so outwardly: nor is that circumcision which is outwardly in the flesh.
29a But he is a Jew that is one inwardly and the circumcision is that of the heart, in the spirit not in the letter:
V
*
1. first, he assigns the reason why circumcision or Judaism without observance of the law is fruitless
 
 
Chapter 2
28 For it is not he is a Jew, who is so outwardly: nor is that circumcision which is outwardly in the flesh.
V
*
2. second, why observance fo the law without Judaism and circumcision has value, at but he who is one inwardly
 
244
Chapter 2
29a But he is a Jew that is one inwardly and the circumcision is that of the heart, in the spirit not in the letter:
V
*
2. second, he proves it, at whose praise
 
245
Chapter 2
29b whose praise is not of men, but of God.
*
2. second, he answers arguments against his position, at what advantage then has the Jew [see points at 3:1 and 4:1]
 
 
V
>
2. second, that they were not made just by the race in which they gloried, at what advantage then has the Jew?
3:1
246
Chapter 3
1 What advantage then hath the Jew: or what is the profit of circumcision?
2 Much every way. First indeed, because the words of God were committed to them.
3 For what if some of them have not believed? Shall their unbelief make the faith of God without effect? God forbid!
4 But God is true and every man a liar, as it is written: That thou mayest be justified in thy words and mayest overcome when thou art judged.
5 But if our injustice commend the justice of God, what shall we say? Is God unjust, who executeth wrath?
6 (I speak according to man.) God forbid! Otherwise how shall God judge this world?
7 For if the truth of God hath more abounded through my lie, unto his glory, why am I also yet judged as a sinner?
8 And not rather (as we are slandered and as some affirm that we say) let us do evil that there may come good? Whose damnation is just.
9 What then? Do we excel them? No, not so. For we have charged both Jews and Greeks, that they are all under sin.
10 As it is written: There is not any man just.
11 There is none that understandeth: there is none that seeketh after God.
12 All have turned out of the way: they are become unprofitable together: there is none that doth good, there is not so much as one.
13 Their throat is an open sepulchre: with their tongues they have dealt deceitfully. The venom of asps is under their lips.
14 Whose mouth is full of cursing and bitterness:
15 Their feet swift to shed blood:
16 Destruction and misery 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 speaketh, it speaketh to them that are in the law: that every mouth may be stopped and all the world may be made subject to God.
20 Because by the works of the law no flesh shall be justified before him. For by the law is the knowledge of sin.
21 But now, without the law, the justice of God is made manifest, being witnessed by the law and the prophets.
22 Even the justice of God, by faith of Jesus Christ, unto all, and upon all them that believe in him: for there is no distinction.
23 For all have sinned and do need the glory of God.
24 Being justified freely by his grace, through the redemption that is in Christ Jesus,
25 Whom God hath proposed to be a propitiation, through faith in his blood, to the shewing of his justice, for the remission of former sins,
26 Through the forbearance of God, for the shewing of his justice in this time: that he himself may be just and the justifier of him who is of the faith of Jesus Christ
27 Where is then thy boasting? It is excluded. By what law? Of works? No, but by the law of faith.
28 For we account a man to be justified by faith, without the works of the law.
29 Is he the God of the Jews only? Is he not also of the Gentiles? yes, of the Gentiles also.
30 For it is one God that justifieth circumcision by faith and uncircumcision through faith.
31 Do we then, destroy the law through faith? God forbid! But we establish the law.
V
*
1. first, he presents the objection to his own doctrine
 
 
Chapter 3
1 What advantage then hath the Jew: or what is the profit of circumcision?
V
>
2. second, he answers it, at much every way
3:2
248
Chapter 3
2 Much every way. First indeed, because the words of God were committed to them.
3 For what if some of them have not believed? Shall their unbelief make the faith of God without effect? God forbid!
4 But God is true and every man a liar, as it is written: That thou mayest be justified in thy words and mayest overcome when thou art judged.
5 But if our injustice commend the justice of God, what shall we say? Is God unjust, who executeth wrath?
6 (I speak according to man.) God forbid! Otherwise how shall God judge this world?
7 For if the truth of God hath more abounded through my lie, unto his glory, why am I also yet judged as a sinner?
8 And not rather (as we are slandered and as some affirm that we say) let us do evil that there may come good? Whose damnation is just.
9 What then? Do we excel them? No, not so. For we have charged both Jews and Greeks, that they are all under sin.
10 As it is written: There is not any man just.
11 There is none that understandeth: there is none that seeketh after God.
12 All have turned out of the way: they are become unprofitable together: there is none that doth good, there is not so much as one.
13 Their throat is an open sepulchre: with their tongues they have dealt deceitfully. The venom of asps is under their lips.
14 Whose mouth is full of cursing and bitterness:
15 Their feet swift to shed blood:
16 Destruction and misery 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 speaketh, it speaketh to them that are in the law: that every mouth may be stopped and all the world may be made subject to God.
20 Because by the works of the law no flesh shall be justified before him. For by the law is the knowledge of sin.
21 But now, without the law, the justice of God is made manifest, being witnessed by the law and the prophets.
22 Even the justice of God, by faith of Jesus Christ, unto all, and upon all them that believe in him: for there is no distinction.
23 For all have sinned and do need the glory of God.
24 Being justified freely by his grace, through the redemption that is in Christ Jesus,
25 Whom God hath proposed to be a propitiation, through faith in his blood, to the shewing of his justice, for the remission of former sins,
26 Through the forbearance of God, for the shewing of his justice in this time: that he himself may be just and the justifier of him who is of the faith of Jesus Christ
27 Where is then thy boasting? It is excluded. By what law? Of works? No, but by the law of faith.
28 For we account a man to be justified by faith, without the works of the law.
29 Is he the God of the Jews only? Is he not also of the Gentiles? yes, of the Gentiles also.
30 For it is one God that justifieth circumcision by faith and uncircumcision through faith.
31 Do we then, destroy the law through faith? God forbid! But we establish the law.
V
>
1. first, in regard to Judaism’s prerogative
 
 
Chapter 3
2 Much every way. First indeed, because the words of God were committed to them.
3 For what if some of them have not believed? Shall their unbelief make the faith of God without effect? God forbid!
4 But God is true and every man a liar, as it is written: That thou mayest be justified in thy words and mayest overcome when thou art judged.
5 But if our injustice commend the justice of God, what shall we say? Is God unjust, who executeth wrath?
6 (I speak according to man.) God forbid! Otherwise how shall God judge this world?
7 For if the truth of God hath more abounded through my lie, unto his glory, why am I also yet judged as a sinner?
8 And not rather (as we are slandered and as some affirm that we say) let us do evil that there may come good? Whose damnation is just.
9 What then? Do we excel them? No, not so. For we have charged both Jews and Greeks, that they are all under sin.
10 As it is written: There is not any man just.
11 There is none that understandeth: there is none that seeketh after God.
12 All have turned out of the way: they are become unprofitable together: there is none that doth good, there is not so much as one.
13 Their throat is an open sepulchre: with their tongues they have dealt deceitfully. The venom of asps is under their lips.
14 Whose mouth is full of cursing and bitterness:
15 Their feet swift to shed blood:
16 Destruction and misery 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 speaketh, it speaketh to them that are in the law: that every mouth may be stopped and all the world may be made subject to God.
20 Because by the works of the law no flesh shall be justified before him. For by the law is the knowledge of sin.
21 But now, without the law, the justice of God is made manifest, being witnessed by the law and the prophets.
22 Even the justice of God, by faith of Jesus Christ, unto all, and upon all them that believe in him: for there is no distinction.
23 For all have sinned and do need the glory of God.
24 Being justified freely by his grace, through the redemption that is in Christ Jesus,
25 Whom God hath proposed to be a propitiation, through faith in his blood, to the shewing of his justice, for the remission of former sins,
26 Through the forbearance of God, for the shewing of his justice in this time: that he himself may be just and the justifier of him who is of the faith of Jesus Christ
27 Where is then thy boasting? It is excluded. By what law? Of works? No, but by the law of faith.
28 For we account a man to be justified by faith, without the works of the law.
29 Is he the God of the Jews only? Is he not also of the Gentiles? yes, of the Gentiles also.
30 For it is one God that justifieth circumcision by faith and uncircumcision through faith.
31 Do we then, destroy the law through faith? God forbid! But we establish the law.
V
>
1. first, he shows Judaism’s prerogative
 
 
Chapter 3
2 Much every way. First indeed, because the words of God were committed to them.
3 For what if some of them have not believed? Shall their unbelief make the faith of God without effect? God forbid!
4 But God is true and every man a liar, as it is written: That thou mayest be justified in thy words and mayest overcome when thou art judged.
5 But if our injustice commend the justice of God, what shall we say? Is God unjust, who executeth wrath?
6 (I speak according to man.) God forbid! Otherwise how shall God judge this world?
7 For if the truth of God hath more abounded through my lie, unto his glory, why am I also yet judged as a sinner?
8 And not rather (as we are slandered and as some affirm that we say) let us do evil that there may come good? Whose damnation is just.
V
*
1. first, he states his position
3:2a
249
Chapter 3
2a Much every way.
V
*
2. second, he explains it, at first indeed
3:2b
250
Chapter 3
2b First indeed, because the words of God were committed to them.
V
>
3. third, he excludes an objection, at for what if some
3:3
251
Chapter 3
3 For what if some of them have not believed? Shall their unbelief make the faith of God without effect? God forbid!
4 But God is true and every man a liar, as it is written: That thou mayest be justified in thy words and mayest overcome when thou art judged.
5 But if our injustice commend the justice of God, what shall we say? Is God unjust, who executeth wrath?
6 (I speak according to man.) God forbid! Otherwise how shall God judge this world?
7 For if the truth of God hath more abounded through my lie, unto his glory, why am I also yet judged as a sinner?
8 And not rather (as we are slandered and as some affirm that we say) let us do evil that there may come good? Whose damnation is just.
V
*
1. first, he presents it
3:3a
252
Chapter 3
3a For what if some of them have not believed?
V
*
2. second, he rejects it by showing its consequences, at shall their unbelief
3:3b
253
Chapter 3
3b Shall their unbelief make the faith of God without effect? God forbid!
V
>
3. third, by showing that the consequence is unfitting, that it is unfitting for God’s faithfulness to be nullified on account of men’s unbelief, at but God is true
3:4
254
Chapter 3
4 But God is true and every man a liar, as it is written: That thou mayest be justified in thy words and mayest overcome when thou art judged.
5 But if our injustice commend the justice of God, what shall we say? Is God unjust, who executeth wrath?
6 (I speak according to man.) God forbid! Otherwise how shall God judge this world?
7 For if the truth of God hath more abounded through my lie, unto his glory, why am I also yet judged as a sinner?
8 And not rather (as we are slandered and as some affirm that we say) let us do evil that there may come good? Whose damnation is just.
V
*
1. first, he gives a reason for this
3:4a
255
Chapter 3
4a But God is true and every man a liar,
V
*
2. second, he cites a text, at as it is written
3:4b
256
Chapter 3
4b as it is written: That thou mayest be justified in thy words and mayest overcome when thou art judged.
V
>
3. third, he excludes a false understanding of this text, which would be unfitting in two ways, at but if our injustice
3:5
262
Chapter 3
5 But if our injustice commend the justice of God, what shall we say? Is God unjust, who executeth wrath?
6 (I speak according to man.) God forbid! Otherwise how shall God judge this world?
7 For if the truth of God hath more abounded through my lie, unto his glory, why am I also yet judged as a sinner?
8 And not rather (as we are slandered and as some affirm that we say) let us do evil that there may come good? Whose damnation is just.
V
>
1. first, on the part of divine judgment
 
 
Chapter 3
5 But if our injustice commend the justice of God, what shall we say? Is God unjust, who executeth wrath?
6 (I speak according to man.) God forbid! Otherwise how shall God judge this world?
V
*
1. first, he presents the false sense
 
263
Chapter 3
5a But if our injustice commend the justice of God,
V
*
2. second, he shows that something unfitting follows from this, at what shall we say? Is God unjust
 
264
Chapter 3
5b what shall we say? Is God unjust, who executeth wrath?
6a (I speak according to man.)
V
*
3. third, he shows that it is unfitting, at God forbid!
 
265
Chapter 3
6b God forbid! Otherwise how shall God judge this world?
V
>
2. second, on the part of human judgment, at for if the truth
3:7
267
Chapter 3
7 For if the truth of God hath more abounded through my lie, unto his glory, why am I also yet judged as a sinner?
8 And not rather (as we are slandered and as some affirm that we say) let us do evil that there may come good? Whose damnation is just.
V
*
1. first, presents the false understanding of the above words
 
268
Chapter 3
7a For if the truth of God hath more abounded through my lie, unto his glory,
V
*
2. second, he shows the unfittingness that follows, at why am I also yet judged
 
269
Chapter 3
7b why am I also yet judged as a sinner?
8a And not rather (as we are slandered and as some affirm that we say) let us do evil that there may come good?
V
*
3. third, he shows that it is unfitting and rejects these conclusions, at whose damnation
 
270
Chapter 3
8b Whose damnation is just.
V
>
2. second, he rejects their boasting over the gentiles, at what then? do we excel them?
3:9
271
Chapter 3
9 What then? Do we excel them? No, not so. For we have charged both Jews and Greeks, that they are all under sin.
10 As it is written: There is not any man just.
11 There is none that understandeth: there is none that seeketh after God.
12 All have turned out of the way: they are become unprofitable together: there is none that doth good, there is not so much as one.
13 Their throat is an open sepulchre: with their tongues they have dealt deceitfully. The venom of asps is under their lips.
14 Whose mouth is full of cursing and bitterness:
15 Their feet swift to shed blood:
16 Destruction and misery 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 speaketh, it speaketh to them that are in the law: that every mouth may be stopped and all the world may be made subject to God.
20 Because by the works of the law no flesh shall be justified before him. For by the law is the knowledge of sin.
21 But now, without the law, the justice of God is made manifest, being witnessed by the law and the prophets.
22 Even the justice of God, by faith of Jesus Christ, unto all, and upon all them that believe in him: for there is no distinction.
23 For all have sinned and do need the glory of God.
24 Being justified freely by his grace, through the redemption that is in Christ Jesus,
25 Whom God hath proposed to be a propitiation, through faith in his blood, to the shewing of his justice, for the remission of former sins,
26 Through the forbearance of God, for the shewing of his justice in this time: that he himself may be just and the justifier of him who is of the faith of Jesus Christ
27 Where is then thy boasting? It is excluded. By what law? Of works? No, but by the law of faith.
28 For we account a man to be justified by faith, without the works of the law.
29 Is he the God of the Jews only? Is he not also of the Gentiles? yes, of the Gentiles also.
30 For it is one God that justifieth circumcision by faith and uncircumcision through faith.
31 Do we then, destroy the law through faith? God forbid! But we establish the law.
V
*
1. first, he states his point
3:9a
272
Chapter 3
9a What then? Do we excel them? No, not so.
V
>
2. second, he proves it, at for we have charged
3:9b
274
Chapter 3
9b For we have charged both Jews and Greeks, that they are all under sin.
10 As it is written: There is not any man just.
11 There is none that understandeth: there is none that seeketh after God.
12 All have turned out of the way: they are become unprofitable together: there is none that doth good, there is not so much as one.
13 Their throat is an open sepulchre: with their tongues they have dealt deceitfully. The venom of asps is under their lips.
14 Whose mouth is full of cursing and bitterness:
15 Their feet swift to shed blood:
16 Destruction and misery 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 speaketh, it speaketh to them that are in the law: that every mouth may be stopped and all the world may be made subject to God.
20 Because by the works of the law no flesh shall be justified before him. For by the law is the knowledge of sin.
21 But now, without the law, the justice of God is made manifest, being witnessed by the law and the prophets.
22 Even the justice of God, by faith of Jesus Christ, unto all, and upon all them that believe in him: for there is no distinction.
23 For all have sinned and do need the glory of God.
24 Being justified freely by his grace, through the redemption that is in Christ Jesus,
25 Whom God hath proposed to be a propitiation, through faith in his blood, to the shewing of his justice, for the remission of former sins,
26 Through the forbearance of God, for the shewing of his justice in this time: that he himself may be just and the justifier of him who is of the faith of Jesus Christ
27 Where is then thy boasting? It is excluded. By what law? Of works? No, but by the law of faith.
28 For we account a man to be justified by faith, without the works of the law.
29 Is he the God of the Jews only? Is he not also of the Gentiles? yes, of the Gentiles also.
30 For it is one God that justifieth circumcision by faith and uncircumcision through faith.
31 Do we then, destroy the law through faith? God forbid! But we establish the law.
V
*
1. first, that the Jews do not excel the gentiles so far as the state of sin is concerned
 
 
Chapter 3
9b For we have charged both Jews and Greeks, that they are all under sin.
10 As it is written: There is not any man just.
11 There is none that understandeth: there is none that seeketh after God.
12 All have turned out of the way: they are become unprofitable together: there is none that doth good, there is not so much as one.
13 Their throat is an open sepulchre: with their tongues they have dealt deceitfully. The venom of asps is under their lips.
14 Whose mouth is full of cursing and bitterness:
15 Their feet swift to shed blood:
16 Destruction and misery 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 speaketh, it speaketh to them that are in the law: that every mouth may be stopped and all the world may be made subject to God.
20 Because by the works of the law no flesh shall be justified before him. For by the law is the knowledge of sin.
V
>
2. second, so far as the state of justice is concerned, at but now, without the law
3:21
299
Chapter 3
21 But now, without the law, the justice of God is made manifest, being witnessed by the law and the prophets.
22 Even the justice of God, by faith of Jesus Christ, unto all, and upon all them that believe in him: for there is no distinction.
23 For all have sinned and do need the glory of God.
24 Being justified freely by his grace, through the redemption that is in Christ Jesus,
25 Whom God hath proposed to be a propitiation, through faith in his blood, to the shewing of his justice, for the remission of former sins,
26 Through the forbearance of God, for the shewing of his justice in this time: that he himself may be just and the justifier of him who is of the faith of Jesus Christ
27 Where is then thy boasting? It is excluded. By what law? Of works? No, but by the law of faith.
28 For we account a man to be justified by faith, without the works of the law.
29 Is he the God of the Jews only? Is he not also of the Gentiles? yes, of the Gentiles also.
30 For it is one God that justifieth circumcision by faith and uncircumcision through faith.
31 Do we then, destroy the law through faith? God forbid! But we establish the law.
V
>
1. first, he states his teaching
 
 
Chapter 3
21 But now, without the law, the justice of God is made manifest, being witnessed by the law and the prophets.
22 Even the justice of God, by faith of Jesus Christ, unto all, and upon all them that believe in him: for there is no distinction.
23 For all have sinned and do need the glory of God.
24 Being justified freely by his grace, through the redemption that is in Christ Jesus,
25 Whom God hath proposed to be a propitiation, through faith in his blood, to the shewing of his justice, for the remission of former sins,
26 Through the forbearance of God, for the shewing of his justice in this time: that he himself may be just and the justifier of him who is of the faith of Jesus Christ
27 Where is then thy boasting? It is excluded. By what law? Of works? No, but by the law of faith.
28 For we account a man to be justified by faith, without the works of the law.
V
>
1. first, he states his teaching
 
 
Chapter 3
21 But now, without the law, the justice of God is made manifest, being witnessed by the law and the prophets.
22a Even the justice of God, by faith of Jesus Christ, unto all, and upon all them that believe in him:
V
*
1. first, he states the relation between justice and the law
 
 
Chapter 3
21 But now, without the law, the justice of God is made manifest, being witnessed by the law and the prophets.
V
*
2. second, he gives the cause of justice, at even the justice of God
 
302
Chapter 3
22a1 Even the justice of God, by faith of Jesus Christ,
V
*
3. third, he shows that such justice is available to all, at unto all
 
303
Chapter 3
22a2 unto all, and upon all them that believe in him:
V
*
2. second, he manifests it, at for there is no distinction
 
304
Chapter 3
22b for there is no distinction.
23 For all have sinned and do need the glory of God.
24 Being justified freely by his grace, through the redemption that is in Christ Jesus,
25 Whom God hath proposed to be a propitiation, through faith in his blood, to the shewing of his justice, for the remission of former sins,
26 Through the forbearance of God, for the shewing of his justice in this time: that he himself may be just and the justifier of him who is of the faith of Jesus Christ
V
>
3. third, he draws the intended conclusion, at where is then your boasting
3:27
313
Chapter 3
27 Where is then thy boasting? It is excluded. By what law? Of works? No, but by the law of faith.
28 For we account a man to be justified by faith, without the works of the law.
V
*
1. first, he proposes that this boasting be excluded
 
 
Chapter 3
27a Where is then thy boasting? It is excluded.
28 For we account a man to be justified by faith, without the works of the law.
V
*
2. second, the reason for this exclusion, at by what law
 
315
Chapter 3
27b By what law? Of works? No, but by the law of faith.
V
*
3. third, the way it is excluded, at for we account
 
317
Chapter 3
28 For we account a man to be justified by faith, without the works of the law.
V
*
2. second, he explains something, at or is he the God of the Jews only
3:29
318
Chapter 3
29 Is he the God of the Jews only? Is he not also of the Gentiles? yes, of the Gentiles also.
30 For it is one God that justifieth circumcision by faith and uncircumcision through faith.
V
*
3. third, he answers an objection, at do we then destroy the law
3:31
321
Chapter 3
31 Do we then, destroy the law through faith? God forbid! But we establish the law.
V
>
2. second, in regard to the value of circumcision, they were not made just by circumcision, at what shall we say then?
4:1
 
Chapter 4
1 What shall we say then that Abraham hath found, who is our father according to the flesh?
2 For if Abraham were justified by works, he hath whereof to glory, but not before God.
3 For what saith the scripture? Abraham believed God: and it was reputed to him unto justice.
4 Now to him that worketh, the reward is not reckoned according to grace but according to debt.
5 But to him that worketh not, yet believeth in him that justifieth the ungodly, his faith is reputed to justice, according to the purpose of the grace of God.
6 As David also termeth the blessedness of a man to whom God reputeth justice without works:
7 Blessed are they whose iniquities are forgiven: and whose sins are covered.
8 Blessed is the man to whom the Lord hath not imputed sin.
9 This blessedness then, doth it remain in the circumcision only or in the uncircumcision also? For we say that unto Abraham faith was reputed to justice.
10 How then was it reputed? When he was in circumcision or in uncircumcision? Not in circumcision, but in uncircumcision.
11 And he received the sign of circumcision, a seal of the justice of the faith which he had, being uncircumcised: that he might be the father of all them that believe, being uncircumcised: that unto them also it may be reputed to justice:
12 And he might be the father of circumcision; not to them only that are of the circumcision, but to them also that follow the steps of the faith that is in the uncircumcision of our father Abraham.
13 For not through the law was the promise to Abraham or to his seed, that he should be heir of the world: but through the justice of faith.
14 For if they who are of the law be heirs, faith is made void: the promise is made of no effect.
15 For the law worketh wrath. For where there is no law, neither is there transgression.
16 Therefore is it of faith, that according to grace the promise might be firm to all the seed: not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all,
17 (As it is written: I have made thee a father of many nations), before God, whom he believed: who quickeneth the dead and calleth those things that are not, as those that are.
18 Who against hope believed in hope; that he might be made the father of many nations, according to that which was said to him: So shall thy seed be.
19 And he was not weak in faith. Neither did he consider his own body, now dead (whereas he was almost an hundred years old), nor the dead womb of Sara.
20 In the promise also of God he staggered not by distrust: but was strengthened in faith, giving glory to God:
21 Most fully knowing that whatsoever he has promised, he is able also to perform.
22 And therefore it was reputed to him unto justice.
23 Now it is not written only for him. that it was reputed to him unto justice,
24 But also for us, to whom it shall be reputed, if we believe in him that raised up Jesus Christ, our Lord, from the dead,
25 Who was delivered up for our sins and rose again for our justification.
V
*
1. first, he takes up the question he had raised earlier (3:1), when he asked, what is the profit of circumcision?
 
 
Chapter 4
1. What shall we say then that Abraham hath found, who is our father according to the flesh?
V
>
2. second, when he says, for if Abraham, he answers the question he had raised
4:2
323
Chapter 4
2 For if Abraham were justified by works, he hath whereof to glory, but not before God.
3 For what saith the scripture? Abraham believed God: and it was reputed to him unto justice.
4 Now to him that worketh, the reward is not reckoned according to grace but according to debt.
5 But to him that worketh not, yet believeth in him that justifieth the ungodly, his faith is reputed to justice, according to the purpose of the grace of God.
6 As David also termeth the blessedness of a man to whom God reputeth justice without works:
7 Blessed are they whose iniquities are forgiven: and whose sins are covered.
8 Blessed is the man to whom the Lord hath not imputed sin.
9 This blessedness then, doth it remain in the circumcision only or in the uncircumcision also? For we say that unto Abraham faith was reputed to justice.
10 How then was it reputed? When he was in circumcision or in uncircumcision? Not in circumcision, but in uncircumcision.
11 And he received the sign of circumcision, a seal of the justice of the faith which he had, being uncircumcised: that he might be the father of all them that believe, being uncircumcised: that unto them also it may be reputed to justice:
12 And he might be the father of circumcision; not to them only that are of the circumcision, but to them also that follow the steps of the faith that is in the uncircumcision of our father Abraham.
13 For not through the law was the promise to Abraham or to his seed, that he should be heir of the world: but through the justice of faith.
14 For if they who are of the law be heirs, faith is made void: the promise is made of no effect.
15 For the law worketh wrath. For where there is no law, neither is there transgression.
16 Therefore is it of faith, that according to grace the promise might be firm to all the seed: not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all,
17 (As it is written: I have made thee a father of many nations), before God, whom he believed: who quickeneth the dead and calleth those things that are not, as those that are.
18 Who against hope believed in hope; that he might be made the father of many nations, according to that which was said to him: So shall thy seed be.
19 And he was not weak in faith. Neither did he consider his own body, now dead (whereas he was almost an hundred years old), nor the dead womb of Sara.
20 In the promise also of God he staggered not by distrust: but was strengthened in faith, giving glory to God:
21 Most fully knowing that whatsoever he has promised, he is able also to perform.
22 And therefore it was reputed to him unto justice.
23 Now it is not written only for him. that it was reputed to him unto justice,
24 But also for us, to whom it shall be reputed, if we believe in him that raised up Jesus Christ, our Lord, from the dead,
25 Who was delivered up for our sins and rose again for our justification.
V
>
1. first, he shows that Abraham did not obtain justification through circumcision and the other works of the law but rather through faith
 
 
Chapter 4
2 For if Abraham were justified by works, he hath whereof to glory, but not before God.
3 For what saith the scripture? Abraham believed God: and it was reputed to him unto justice.
4 Now to him that worketh, the reward is not reckoned according to grace but according to debt.
5 But to him that worketh not, yet believeth in him that justifieth the ungodly, his faith is reputed to justice, according to the purpose of the grace of God.
6 As David also termeth the blessedness of a man to whom God reputeth justice without works:
7 Blessed are they whose iniquities are forgiven: and whose sins are covered.
8 Blessed is the man to whom the Lord hath not imputed sin.
9 This blessedness then, doth it remain in the circumcision only or in the uncircumcision also? For we say that unto Abraham faith was reputed to justice.
10 How then was it reputed? When he was in circumcision or in uncircumcision? Not in circumcision, but in uncircumcision.
11 And he received the sign of circumcision, a seal of the justice of the faith which he had, being uncircumcised: that he might be the father of all them that believe, being uncircumcised: that unto them also it may be reputed to justice:
12 And he might be the father of circumcision; not to them only that are of the circumcision, but to them also that follow the steps of the faith that is in the uncircumcision of our father Abraham.
13 For not through the law was the promise to Abraham or to his seed, that he should be heir of the world: but through the justice of faith.
14 For if they who are of the law be heirs, faith is made void: the promise is made of no effect.
15 For the law worketh wrath. For where there is no law, neither is there transgression.
16 Therefore is it of faith, that according to grace the promise might be firm to all the seed: not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all,
17 (As it is written: I have made thee a father of many nations), before God, whom he believed: who quickeneth the dead and calleth those things that are not, as those that are.
V
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1. first, he explains his position with a reason based on divine acceptance
 
 
Chapter 4
2 For if Abraham were justified by works, he hath whereof to glory, but not before God.
3 For what saith the scripture? Abraham believed God: and it was reputed to him unto justice.
4 Now to him that worketh, the reward is not reckoned according to grace but according to debt.
5 But to him that worketh not, yet believeth in him that justifieth the ungodly, his faith is reputed to justice, according to the purpose of the grace of God.
6 As David also termeth the blessedness of a man to whom God reputeth justice without works:
7 Blessed are they whose iniquities are forgiven: and whose sins are covered.
8 Blessed is the man to whom the Lord hath not imputed sin.
9 This blessedness then, doth it remain in the circumcision only or in the uncircumcision also? For we say that unto Abraham faith was reputed to justice.
10 How then was it reputed? When he was in circumcision or in uncircumcision? Not in circumcision, but in uncircumcision.
11 And he received the sign of circumcision, a seal of the justice of the faith which he had, being uncircumcised: that he might be the father of all them that believe, being uncircumcised: that unto them also it may be reputed to justice:
12 And he might be the father of circumcision; not to them only that are of the circumcision, but to them also that follow the steps of the faith that is in the uncircumcision of our father Abraham.
13 For not through the law was the promise to Abraham or to his seed, that he should be heir of the world: but through the justice of faith.
V
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1. first, he proposes a conditional statement
 
324
Chapter 4
2 For if Abraham were justified by works, he hath whereof to glory, but not before God.
V
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2. second, he disproves the consequent, at for what says Scripture? by proving the opposite affirmative, namely that Abraham did have glory before God
 
326
Chapter 4
3 For what saith the scripture? Abraham believed God: and it was reputed to him unto justice.
4 Now to him that worketh, the reward is not reckoned according to grace but according to debt.
5 But to him that worketh not, yet believeth in him that justifieth the ungodly, his faith is reputed to justice, according to the purpose of the grace of God.
V
*
1. first, he proves this on the authority of scripture; first he cites the authority
 
327
Chapter 4
3 For what saith the scripture? Abraham believed God: and it was reputed to him unto justice.
V
*
2. second, he explains, at now to him
4:4
328
Chapter 4
4 Now to him that worketh, the reward is not reckoned according to grace but according to debt.
5 But to him that worketh not, yet believeth in him that justifieth the ungodly, his faith is reputed to justice, according to the purpose of the grace of God.
V
>
3. third, he proves the conditional statement, at as David also
4:6
332
Chapter 4
6 As David also termeth the blessedness of a man to whom God reputeth justice without works:
7 Blessed are they whose iniquities are forgiven: and whose sins are covered.
8 Blessed is the man to whom the Lord hath not imputed sin.
9 This blessedness then, doth it remain in the circumcision only or in the uncircumcision also? For we say that unto Abraham faith was reputed to justice.
10 How then was it reputed? When he was in circumcision or in uncircumcision? Not in circumcision, but in uncircumcision.
11 And he received the sign of circumcision, a seal of the justice of the faith which he had, being uncircumcised: that he might be the father of all them that believe, being uncircumcised: that unto them also it may be reputed to justice:
12 And he might be the father of circumcision; not to them only that are of the circumcision, but to them also that follow the steps of the faith that is in the uncircumcision of our father Abraham.
13 For not through the law was the promise to Abraham or to his seed, that he should be heir of the world: but through the justice of faith.
V
*
1. first, he gives its sense
 
 
Chapter 4
6 As David also termeth the blessedness of a man to whom God reputeth justice without works:
V
*
2. second, he presents its words, at blessed are they
4:7
 
Chapter 4
7 Blessed are they whose iniquities are forgiven: and whose sins are covered.
8 Blessed is the man to whom the Lord hath not imputed sin.
V
*
3. third, he excludes a false interpretation, at this blessedness, then
4:9
339
Chapter 4
9 This blessedness then, doth it remain in the circumcision only or in the uncircumcision also? For we say that unto Abraham faith was reputed to justice.
10 How then was it reputed? When he was in circumcision or in uncircumcision? Not in circumcision, but in uncircumcision.
11 And he received the sign of circumcision, a seal of the justice of the faith which he had, being uncircumcised: that he might be the father of all them that believe, being uncircumcised: that unto them also it may be reputed to justice:
12 And he might be the father of circumcision; not to them only that are of the circumcision, but to them also that follow the steps of the faith that is in the uncircumcision of our father Abraham.
13 For not through the law was the promise to Abraham or to his seed, that he should be heir of the world: but through the justice of faith.
V
*
2. second, by reason of God’s promise, at for not through the law
4:13
 
Chapter 4
13 For not through the law was the promise to Abraham or to his seed, that he should be heir of the world: but through the justice of faith.
14 For if they who are of the law be heirs, faith is made void: the promise is made of no effect.
15 For the law worketh wrath. For where there is no law, neither is there transgression.
16 Therefore is it of faith, that according to grace the promise might be firm to all the seed: not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all,
17 (As it is written: I have made thee a father of many nations), before God, whom he believed: who quickeneth the dead and calleth those things that are not, as those that are.
V
*
2. second, he commends his faith, at who against hope
4:18
 
Chapter 4
18 Who against hope believed in hope; that he might be made the father of many nations, according to that which was said to him: So shall thy seed be.
19 And he was not weak in faith. Neither did he consider his own body, now dead (whereas he was almost an hundred years old), nor the dead womb of Sara.
20 In the promise also of God he staggered not by distrust: but was strengthened in faith, giving glory to God:
21 Most fully knowing that whatsoever he has promised, he is able also to perform.
22 And therefore it was reputed to him unto justice.
23 Now it is not written only for him. that it was reputed to him unto justice,
24 But also for us, to whom it shall be reputed, if we believe in him that raised up Jesus Christ, our Lord, from the dead,
25 Who was delivered up for our sins and rose again for our justification.
*
[3. third, in regard to the value of circumcision, at what shall we say then? (Though indicated in paragraph 169 that circumcision should be taken up at this point, it seems to be really taken up under chapter 3, as indicated in paragraph 248]
 
 
V
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2. second, that it is efficacious or sufficient, at being justified therefore by faith
5:1
381
Chapter 5
1 Being justified therefore by faith, let us have peace with God, through our Lord Jesus Christ:
2 By whom also we have access through faith into this grace wherein we stand: and glory in the hope of the glory of the sons of God.
3 And not only so: but we glory also in tribulation, knowing that tribulation worketh patience;
4 And patience trial; and trial hope;
5 And hope confoundeth not: because the charity of God is poured forth in our hearts, by the Holy Ghost who is given to us.
6 For why did Christ, when as yet we were weak, according to the time, die for the ungodly?
7 For scarce for a just man will one die: yet perhaps for a good man some one would dare to die.
8 But God commendeth his charity towards us: because when as yet we were sinners according to the time.
9 Christ died for us. Much more therefore, being now justified by his blood, shall we be saved from wrath through him.
10 For if, when we were enemies, we were reconciled to God by the death of his Son: much more, being reconciled, shall we be saved by his life.
11 And not only so: but also we glory in God, through our Lord Jesus Christ, by whom we have now received reconciliation.
12 Wherefore as by one man sin entered into this world and by sin death: and so death passed upon all men, in whom all have sinned.
13 For until the law sin was in the world: but sin was not imputed, when the law was not.
14 But death reigned from Adam unto Moses, even over them also who have not sinned, after the similitude of the transgression of Adam, who is a figure of him who was to come.
15 But not as the offence, so also the gift. For if by the offence of one, many died: much more the grace of God and the gift, by the grace of one man, Jesus Christ, hath abounded unto many.
16 And not as it was by one sin, so also is the gift. For judgment indeed was by one unto condemnation: but grace is of many offences unto justification.
17 For if by one man’s offence death reigned through one; much more they who receive abundance of grace and of the gift and of justice shall reign in life through one, Jesus Christ.
18 Therefore, as by the offence of one, unto all men to condemnation: so also by the justice of one, unto all men to justification of life.
19 For as by the disobedience of one man, many were made sinners: so also by the obedience of one, many shall be made just.
20 Now the law entered in that sin might abound. And where sin abounded, grace did more abound.
21 That as sin hath reigned to death: so also grace might reign by justice unto life everlasting, through Jesus Christ our Lord.
Chapter 6
1 What shall we say, then? Shall we continue in sin, that grace may abound?
2 God forbid! For we that are dead to sin, how shall we live any longer therein?
3 Know you not that all we who are baptized in Christ Jesus are baptized in his death?
4 For we are buried together with him by baptism into death: that, as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life.
5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.
6 Knowing this, that our old man is crucified with him, that the body of sin may be destroyed, to the end that we may serve sin no longer.
7 For he that is dead is justified from sin.
8 Now, if we be dead with Christ, we believe that we shall live also together with Christ.
9 Knowing that Christ, rising again from the dead, dieth now no more. Death shall no more have dominion over him.
10 For in that he died to sin, he died once: but in that he liveth, he liveth unto God.
11 So do you also reckon that you are dead to sin, but alive unto God, in Christ Jesus our Lord.
12 Let not sin therefore reign in your mortal body, so as to obey the lusts thereof.
13 Neither yield ye your members as instruments of iniquity unto sin: but present yourselves to God, as those that are alive from the dead; and your members as instruments of justice unto God.
14 For sin shall not have dominion over you: for you are not under the law, but under grace.
15 What then? Shall we sin, because we are not under the law, but under grace? God forbid!
16 Know you not that to whom you yield yourselves servants to obey, his servants you are whom you obey, whether it be of sin unto death or of obedience unto justice.
17 But thanks be to God, that you were the servants of sin but have obeyed from the heart unto that form of doctrine into which you have been delivered.
18 Being then freed from sin, we have been made servants of justice.
19 I speak an human thing, because of the infirmity of your flesh. For as you have yielded your members to serve uncleanness and iniquity, unto iniquity: so now yield your members to serve justice, unto sanctification.
20 For when you were the servants of sin, you were free men to justice.
21 What fruit therefore had you then in those things of which you are now ashamed? For the end of them is death.
22 But now being made free from sin and become servants to God, you have your fruit unto sanctification, and the end life everlasting.
23 For the wages of sin is death. But the grace of God, life everlasting in Christ Jesus our Lord.
Chapter 7
1 Know you not, brethren (for I speak to them that know the law) that the law hath dominion over a man as long as it liveth?
2 For the woman that hath an husband, whilst her husband liveth is bound to the law. But if her husband be dead, she is loosed from the law of her husband.
3 Therefore, whilst her husband liveth, she shall be called an adulteress, if she be with another man: but if her husband be dead, she is delivered from the law of her husband: so that she is not an adulteress, if she be with another man.
4 Therefore, my brethren, you also are become dead to the law, by the body of Christ: that you may belong to another, who is risen again from the dead that we may bring forth fruit to God.
5 For when we were in the flesh, the passions of sins, which were by the law, did work in our members, to bring forth fruit unto death.
6 But now we are loosed from the law of death wherein we were detained; so that we should serve in newness of spirit, and not in the oldness of the letter.
7 What shall we say, then? Is the law sin? God forbid! But I do not know sin, but by the law. For I had not known concupiscence, if the law did not say: Thou shalt not covet.
8 But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.
9 And I lived some time without the law. But when the commandment came, sin revived,
10 And I died. And the commandment that was ordained to life, the same was found to be unto death to me.
11 For sin, taking occasion by the commandment, seduced me: and by it killed me.
12 Wherefore the law indeed is holy: and the commandment holy and just and good.
13 Was that then which is good made death unto me? God forbid! But sin, that it may appear sin, by that which is good, wrought death in me: that sin, by the commandment, might become sinful above measure.
14 For we know that the law is spiritual. But I am carnal, sold under sin.
15 For that which I work, I understand not. For I do not that good which I will: but the evil which I hate, that I do.
16 If then I do that which I will not, I consent to the law, that it is good.
17 Now then it is no more I that do it: but sin that dwelleth in me.
18 For I know that there dwelleth not in me, that is to say, in my flesh, that which is good. For to will is present with me: but to accomplish that which is good, I find not.
19 For the good which I will, I do not: but the evil which I will not, that I do.
20 Now if I do that which I will not, it is no more I that do it: but sin that dwelleth in me.
21 I find then a law, that when I have a will to do good, evil is present with me.
22 For I am delighted with the law of God, according to the inward man:
23 But I see another law in my members, fighting against the law of my mind and captivating me in the law of sin that is in my members.
24 Unhappy man that I am, who shall deliver me from the body of this death?
25 The grace of God, by Jesus Christ our Lord. Therefore, I myself, with the mind serve the law of God: but with the flesh, the law of sin.
Chapter 8
1 There is now therefore no condemnation to them that are in Christ Jesus, who walk not according to the flesh.
2 For the law of the spirit of life, in Christ Jesus, hath delivered me from the law of sin and of death.
3 For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh and of sin, hath condemned sin in the flesh.
4 That the justification of the law might be fulfilled in us who walk not according to the flesh, but according to the spirit.
5 For they that are according to the flesh mind the things that are of the flesh: but they that are according to the spirit mind the things that are of the spirit.
6 For the wisdom of the flesh is death: but the wisdom of the spirit is life and peace.
7 Because the wisdom of the flesh is an enemy to God. For it is not subject to the law of God: neither can it be.
8 And they who are in the flesh cannot please God.
9 But you are not in the flesh, but the spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.
10 And if Christ be in you, the body indeed is dead, because of sin: but the spirit liveth, because of justification.
11 And if the Spirit of him that raised up Jesus from the dead dwell in you; he that raised up Jesus Christ, from the dead shall quicken also your mortal bodies, because of his Spirit that dwelleth in you.
12 Therefore, brethren, we are debtors, not to the flesh to live according to the flesh.
13 For if you live according to the flesh, you shall die: but if by the Spirit you mortify the deeds of the flesh, you shall live.
14 For whosoever are led by the Spirit of God, they are the sons of God.
15 For you have not received the spirit of bondage again in fear: but you have received the spirit of adoption of sons, whereby we cry: Abba (Father).
16 For the Spirit himself giveth testimony to our spirit that we are the sons of God.
17 And if sons, heirs also; heirs indeed of God and joint heirs with Christ: yet so, if we suffer with him, that we may be also glorified with him.
18 For I reckon that the sufferings of this time are not worthy to be compared with the glory to come that shall be revealed in us.
19 For the expectation of the creature waiteth for the revelation of the sons of God.
20 For the creature was made subject to vanity: not willingly, but by reason of him that made it subject, in hope.
21 Because the creature also itself shall be delivered from the servitude of corruption, into the liberty of the glory of the children of God.
22 For we know that every creature groaneth and travaileth in pain, even till now.
23 And not only it, but ourselves also, who have the firstfruits of the Spirit: even we ourselves groan within ourselves, waiting for the adoption of the sons of God, the redemption of our body.
24 For we are saved by hope. But hope that is seen is not hope. For what a man seeth, why doth he hope for?
25 But if we hope for that which we see not, we wait for it with patience.
26 Likewise, the Spirit also helpeth our infirmity. For, we know not what we should pray for as we ought: but the Spirit himself asketh for us with unspeakable groanings,
27 And he that searcheth the hearts knoweth what the Spirit desireth: because he asketh for the saints according to God.
28 And we know that to them that love God all things work together unto good: to such as, according to his purpose, are called to be saints.
29 For whom he foreknew, he also predestinated to be made conformable to the image of his Son: that he might be the Firstborn amongst many brethren.
30 And whom he predestinated, them he also called. And whom he called, them he also justified. And whom he justified, them he also glorified.
31 What shall we then say to these things? If God be for us, who is against us?
32 He that spared not even his own Son, but delivered him up for us all, how hath he not also, with him, given us all things?
33 Who shall accuse against the elect of God? God is he that justifieth:
34 Who is he that shall condemn? Christ Jesus that died: yea that is risen also again, who is at the right hand of God, who also maketh intercession for us.
35 Who then shall separate us from the love of Christ? Shall tribulation? Or distress? Or famine? Or nakedness? Or danger? Or persecution? Or the sword?
36 (As it is written: For thy sake, we are put to death all the day long. We are accounted as sheep for the slaughter.)
37 But in all these things we overcome, because of him that hath loved us.
38 For I am sure that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor might,
39 Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord.
V
>
1. first, he shows what good we obtain through grace
 
 
Chapter 5
1 Being justified therefore by faith, let us have peace with God, through our Lord Jesus Christ:
2 By whom also we have access through faith into this grace wherein we stand: and glory in the hope of the glory of the sons of God.
3 And not only so: but we glory also in tribulation, knowing that tribulation worketh patience;
4 And patience trial; and trial hope;
5 And hope confoundeth not: because the charity of God is poured forth in our hearts, by the Holy Ghost who is given to us.
6 For why did Christ, when as yet we were weak, according to the time, die for the ungodly?
7 For scarce for a just man will one die: yet perhaps for a good man some one would dare to die.
8 But God commendeth his charity towards us: because when as yet we were sinners according to the time.
9 Christ died for us. Much more therefore, being now justified by his blood, shall we be saved from wrath through him.
10 For if, when we were enemies, we were reconciled to God by the death of his Son: much more, being reconciled, shall we be saved by his life.
11 And not only so: but also we glory in God, through our Lord Jesus Christ, by whom we have now received reconciliation.
V
*
1. first, he indicates the manner of reaching or the way by which we come to grace
 
 
Chapter 5
1 Being justified therefore by faith, let us have peace with God, through our Lord Jesus Christ:
2a By whom also we have access through faith into this grace wherein we stand:
V
*
2. second, 5:2b. the good things we obtain through grace, at and glory in the hope of the glory
5:2b
 
Chapter 5
2b and glory in the hope of the glory of the sons of God.
3 And not only so: but we glory also in tribulation, knowing that tribulation worketh patience;
4 And patience trial; and trial hope;
5 And hope confoundeth not: because the charity of God is poured forth in our hearts, by the Holy Ghost who is given to us.
6 For why did Christ, when as yet we were weak, according to the time, die for the ungodly?
7 For scarce for a just man will one die: yet perhaps for a good man some one would dare to die.
8 But God commendeth his charity towards us: because when as yet we were sinners according to the time.
9 Christ died for us. Much more therefore, being now justified by his blood, shall we be saved from wrath through him.
10 For if, when we were enemies, we were reconciled to God by the death of his Son: much more, being reconciled, shall we be saved by his life.
11 And not only so: but also we glory in God, through our Lord Jesus Christ, by whom we have now received reconciliation.
V
>
2. second, from what evils we are freed by it, at wherefore as by one man
5:12
406
Chapter 5
12 Wherefore as by one man sin entered into this world and by sin death: and so death passed upon all men, in whom all have sinned.
13 For until the law sin was in the world: but sin was not imputed, when the law was not.
14 But death reigned from Adam unto Moses, even over them also who have not sinned, after the similitude of the transgression of Adam, who is a figure of him who was to come.
15 But not as the offence, so also the gift. For if by the offence of one, many died: much more the grace of God and the gift, by the grace of one man, Jesus Christ, hath abounded unto many.
16 And not as it was by one sin, so also is the gift. For judgment indeed was by one unto condemnation: but grace is of many offences unto justification.
17 For if by one man’s offence death reigned through one; much more they who receive abundance of grace and of the gift and of justice shall reign in life through one, Jesus Christ.
18 Therefore, as by the offence of one, unto all men to condemnation: so also by the justice of one, unto all men to justification of life.
19 For as by the disobedience of one man, many were made sinners: so also by the obedience of one, many shall be made just.
20 Now the law entered in that sin might abound. And where sin abounded, grace did more abound.
21 That as sin hath reigned to death: so also grace might reign by justice unto life everlasting, through Jesus Christ our Lord.
Chapter 6
1 What shall we say, then? Shall we continue in sin, that grace may abound?
2 God forbid! For we that are dead to sin, how shall we live any longer therein?
3 Know you not that all we who are baptized in Christ Jesus are baptized in his death?
4 For we are buried together with him by baptism into death: that, as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life.
5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.
6 Knowing this, that our old man is crucified with him, that the body of sin may be destroyed, to the end that we may serve sin no longer.
7 For he that is dead is justified from sin.
8 Now, if we be dead with Christ, we believe that we shall live also together with Christ.
9 Knowing that Christ, rising again from the dead, dieth now no more. Death shall no more have dominion over him.
10 For in that he died to sin, he died once: but in that he liveth, he liveth unto God.
11 So do you also reckon that you are dead to sin, but alive unto God, in Christ Jesus our Lord.
12 Let not sin therefore reign in your mortal body, so as to obey the lusts thereof.
13 Neither yield ye your members as instruments of iniquity unto sin: but present yourselves to God, as those that are alive from the dead; and your members as instruments of justice unto God.
14 For sin shall not have dominion over you: for you are not under the law, but under grace.
15 What then? Shall we sin, because we are not under the law, but under grace? God forbid!
16 Know you not that to whom you yield yourselves servants to obey, his servants you are whom you obey, whether it be of sin unto death or of obedience unto justice.
17 But thanks be to God, that you were the servants of sin but have obeyed from the heart unto that form of doctrine into which you have been delivered.
18 Being then freed from sin, we have been made servants of justice.
19 I speak an human thing, because of the infirmity of your flesh. For as you have yielded your members to serve uncleanness and iniquity, unto iniquity: so now yield your members to serve justice, unto sanctification.
20 For when you were the servants of sin, you were free men to justice.
21 What fruit therefore had you then in those things of which you are now ashamed? For the end of them is death.
22 But now being made free from sin and become servants to God, you have your fruit unto sanctification, and the end life everlasting.
23 For the wages of sin is death. But the grace of God, life everlasting in Christ Jesus our Lord.
Chapter 7
1 Know you not, brethren (for I speak to them that know the law) that the law hath dominion over a man as long as it liveth?
2 For the woman that hath an husband, whilst her husband liveth is bound to the law. But if her husband be dead, she is loosed from the law of her husband.
3 Therefore, whilst her husband liveth, she shall be called an adulteress, if she be with another man: but if her husband be dead, she is delivered from the law of her husband: so that she is not an adulteress, if she be with another man.
4 Therefore, my brethren, you also are become dead to the law, by the body of Christ: that you may belong to another, who is risen again from the dead that we may bring forth fruit to God.
5 For when we were in the flesh, the passions of sins, which were by the law, did work in our members, to bring forth fruit unto death.
6 But now we are loosed from the law of death wherein we were detained; so that we should serve in newness of spirit, and not in the oldness of the letter.
7 What shall we say, then? Is the law sin? God forbid! But I do not know sin, but by the law. For I had not known concupiscence, if the law did not say: Thou shalt not covet.
8 But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.
9 And I lived some time without the law. But when the commandment came, sin revived,
10 And I died. And the commandment that was ordained to life, the same was found to be unto death to me.
11 For sin, taking occasion by the commandment, seduced me: and by it killed me.
12 Wherefore the law indeed is holy: and the commandment holy and just and good.
13 Was that then which is good made death unto me? God forbid! But sin, that it may appear sin, by that which is good, wrought death in me: that sin, by the commandment, might become sinful above measure.
14 For we know that the law is spiritual. But I am carnal, sold under sin.
15 For that which I work, I understand not. For I do not that good which I will: but the evil which I hate, that I do.
16 If then I do that which I will not, I consent to the law, that it is good.
17 Now then it is no more I that do it: but sin that dwelleth in me.
18 For I know that there dwelleth not in me, that is to say, in my flesh, that which is good. For to will is present with me: but to accomplish that which is good, I find not.
19 For the good which I will, I do not: but the evil which I will not, that I do.
20 Now if I do that which I will not, it is no more I that do it: but sin that dwelleth in me.
21 I find then a law, that when I have a will to do good, evil is present with me.
22 For I am delighted with the law of God, according to the inward man:
23 But I see another law in my members, fighting against the law of my mind and captivating me in the law of sin that is in my members.
24 Unhappy man that I am, who shall deliver me from the body of this death?
25 The grace of God, by Jesus Christ our Lord. Therefore, I myself, with the mind serve the law of God: but with the flesh, the law of sin.
Chapter 8
1 There is now therefore no condemnation to them that are in Christ Jesus, who walk not according to the flesh.
2 For the law of the spirit of life, in Christ Jesus, hath delivered me from the law of sin and of death.
3 For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh and of sin, hath condemned sin in the flesh.
4 That the justification of the law might be fulfilled in us who walk not according to the flesh, but according to the spirit.
5 For they that are according to the flesh mind the things that are of the flesh: but they that are according to the spirit mind the things that are of the spirit.
6 For the wisdom of the flesh is death: but the wisdom of the spirit is life and peace.
7 Because the wisdom of the flesh is an enemy to God. For it is not subject to the law of God: neither can it be.
8 And they who are in the flesh cannot please God.
9 But you are not in the flesh, but the spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.
10 And if Christ be in you, the body indeed is dead, because of sin: but the spirit liveth, because of justification.
11 And if the Spirit of him that raised up Jesus from the dead dwell in you; he that raised up Jesus Christ, from the dead shall quicken also your mortal bodies, because of his Spirit that dwelleth in you.
12 Therefore, brethren, we are debtors, not to the flesh to live according to the flesh.
13 For if you live according to the flesh, you shall die: but if by the Spirit you mortify the deeds of the flesh, you shall live.
14 For whosoever are led by the Spirit of God, they are the sons of God.
15 For you have not received the spirit of bondage again in fear: but you have received the spirit of adoption of sons, whereby we cry: Abba (Father).
16 For the Spirit himself giveth testimony to our spirit that we are the sons of God.
17 And if sons, heirs also; heirs indeed of God and joint heirs with Christ: yet so, if we suffer with him, that we may be also glorified with him.
18 For I reckon that the sufferings of this time are not worthy to be compared with the glory to come that shall be revealed in us.
19 For the expectation of the creature waiteth for the revelation of the sons of God.
20 For the creature was made subject to vanity: not willingly, but by reason of him that made it subject, in hope.
21 Because the creature also itself shall be delivered from the servitude of corruption, into the liberty of the glory of the children of God.
22 For we know that every creature groaneth and travaileth in pain, even till now.
23 And not only it, but ourselves also, who have the firstfruits of the Spirit: even we ourselves groan within ourselves, waiting for the adoption of the sons of God, the redemption of our body.
24 For we are saved by hope. But hope that is seen is not hope. For what a man seeth, why doth he hope for?
25 But if we hope for that which we see not, we wait for it with patience.
26 Likewise, the Spirit also helpeth our infirmity. For, we know not what we should pray for as we ought: but the Spirit himself asketh for us with unspeakable groanings,
27 And he that searcheth the hearts knoweth what the Spirit desireth: because he asketh for the saints according to God.
28 And we know that to them that love God all things work together unto good: to such as, according to his purpose, are called to be saints.
29 For whom he foreknew, he also predestinated to be made conformable to the image of his Son: that he might be the Firstborn amongst many brethren.
30 And whom he predestinated, them he also called. And whom he called, them he also justified. And whom he justified, them he also glorified.
31 What shall we then say to these things? If God be for us, who is against us?
32 He that spared not even his own Son, but delivered him up for us all, how hath he not also, with him, given us all things?
33 Who shall accuse against the elect of God? God is he that justifieth:
34 Who is he that shall condemn? Christ Jesus that died: yea that is risen also again, who is at the right hand of God, who also maketh intercession for us.
35 Who then shall separate us from the love of Christ? Shall tribulation? Or distress? Or famine? Or nakedness? Or danger? Or persecution? Or the sword?
36 (As it is written: For thy sake, we are put to death all the day long. We are accounted as sheep for the slaughter.)
37 But in all these things we overcome, because of him that hath loved us.
38 For I am sure that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor might,
39 Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord.
V
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1. first, he shows that through Christ’s grace we have been freed from the slavery of sin
 
 
Chapter 5
12 Wherefore as by one man sin entered into this world and by sin death: and so death passed upon all men, in whom all have sinned.
13 For until the law sin was in the world: but sin was not imputed, when the law was not.
14 But death reigned from Adam unto Moses, even over them also who have not sinned, after the similitude of the transgression of Adam, who is a figure of him who was to come.
15 But not as the offence, so also the gift. For if by the offence of one, many died: much more the grace of God and the gift, by the grace of one man, Jesus Christ, hath abounded unto many.
16 And not as it was by one sin, so also is the gift. For judgment indeed was by one unto condemnation: but grace is of many offences unto justification.
17 For if by one man’s offence death reigned through one; much more they who receive abundance of grace and of the gift and of justice shall reign in life through one, Jesus Christ.
18 Therefore, as by the offence of one, unto all men to condemnation: so also by the justice of one, unto all men to justification of life.
19 For as by the disobedience of one man, many were made sinners: so also by the obedience of one, many shall be made just.
20 Now the law entered in that sin might abound. And where sin abounded, grace did more abound.
21 That as sin hath reigned to death: so also grace might reign by justice unto life everlasting, through Jesus Christ our Lord.
Chapter 6
1 What shall we say, then? Shall we continue in sin, that grace may abound?
2 God forbid! For we that are dead to sin, how shall we live any longer therein?
3 Know you not that all we who are baptized in Christ Jesus are baptized in his death?
4 For we are buried together with him by baptism into death: that, as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life.
5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.
6 Knowing this, that our old man is crucified with him, that the body of sin may be destroyed, to the end that we may serve sin no longer.
7 For he that is dead is justified from sin.
8 Now, if we be dead with Christ, we believe that we shall live also together with Christ.
9 Knowing that Christ, rising again from the dead, dieth now no more. Death shall no more have dominion over him.
10 For in that he died to sin, he died once: but in that he liveth, he liveth unto God.
11 So do you also reckon that you are dead to sin, but alive unto God, in Christ Jesus our Lord.
12 Let not sin therefore reign in your mortal body, so as to obey the lusts thereof.
13 Neither yield ye your members as instruments of iniquity unto sin: but present yourselves to God, as those that are alive from the dead; and your members as instruments of justice unto God.
14 For sin shall not have dominion over you: for you are not under the law, but under grace.
15 What then? Shall we sin, because we are not under the law, but under grace? God forbid!
16 Know you not that to whom you yield yourselves servants to obey, his servants you are whom you obey, whether it be of sin unto death or of obedience unto justice.
17 But thanks be to God, that you were the servants of sin but have obeyed from the heart unto that form of doctrine into which you have been delivered.
18 Being then freed from sin, we have been made servants of justice.
19 I speak an human thing, because of the infirmity of your flesh. For as you have yielded your members to serve uncleanness and iniquity, unto iniquity: so now yield your members to serve justice, unto sanctification.
20 For when you were the servants of sin, you were free men to justice.
21 What fruit therefore had you then in those things of which you are now ashamed? For the end of them is death.
22 But now being made free from sin and become servants to God, you have your fruit unto sanctification, and the end life everlasting.
23 For the wages of sin is death. But the grace of God, life everlasting in Christ Jesus our Lord.
V
>
1. first, he shows that by Christ’s grace we are set free from original sin
 
 
Chapter 5
12 Wherefore as by one man sin entered into this world and by sin death: and so death passed upon all men, in whom all have sinned.
13 For until the law sin was in the world: but sin was not imputed, when the law was not.
14 But death reigned from Adam unto Moses, even over them also who have not sinned, after the similitude of the transgression of Adam, who is a figure of him who was to come.
15 But not as the offence, so also the gift. For if by the offence of one, many died: much more the grace of God and the gift, by the grace of one man, Jesus Christ, hath abounded unto many.
16 And not as it was by one sin, so also is the gift. For judgment indeed was by one unto condemnation: but grace is of many offences unto justification.
17 For if by one man’s offence death reigned through one; much more they who receive abundance of grace and of the gift and of justice shall reign in life through one, Jesus Christ.
18 Therefore, as by the offence of one, unto all men to condemnation: so also by the justice of one, unto all men to justification of life.
19 For as by the disobedience of one man, many were made sinners: so also by the obedience of one, many shall be made just.
20 Now the law entered in that sin might abound. And where sin abounded, grace did more abound.
21 That as sin hath reigned to death: so also grace might reign by justice unto life everlasting, through Jesus Christ our Lord.
V
>
1. first, he deals with the history of sin
 
 
Chapter 5
12 Wherefore as by one man sin entered into this world and by sin death: and so death passed upon all men, in whom all have sinned.
13 For until the law sin was in the world: but sin was not imputed, when the law was not.
14 But death reigned from Adam unto Moses, even over them also who have not sinned, after the similitude of the transgression of Adam, who is a figure of him who was to come.
V
>
1. first, he sets forth the origin of sin
 
 
Chapter 5
12 Wherefore as by one man sin entered into this world and by sin death: and so death passed upon all men, in whom all have sinned.
V
>
1. first, he sets forth the origin of sin
 
 
Chapter 5
12a Wherefore as by one man sin entered into this world and by sin death:
V
*
1. first, he shows the origin of sin
 
407
Chapter 5
12a1 Wherefore as by one man sin entered into this world
V
*
2. second, the origin of death, at and by sin death
 
416
Chapter 5
12a2 and by sin death:
V
*
2. second, its universality, at and so death passed
 
417
Chapter 5
12b and so death passed upon all men, in whom all have sinned.
V
*
2. second, he manifests it, at for until the law
5:13
421
Chapter 5
13 For until the law sin was in the world: but sin was not imputed, when the law was not.
14 But death reigned from Adam unto Moses, even over them also who have not sinned, after the similitude of the transgression of Adam, who is a figure of him who was to come.
V
>
2. second, of grace destroying sin, and he treats of the history of grace, at but not as the offense
5:15
430
Chapter 5
15 But not as the offence, so also the gift. For if by the offence of one, many died: much more the grace of God and the gift, by the grace of one man, Jesus Christ, hath abounded unto many.
16 And not as it was by one sin, so also is the gift. For judgment indeed was by one unto condemnation: but grace is of many offences unto justification.
17 For if by one man’s offence death reigned through one; much more they who receive abundance of grace and of the gift and of justice shall reign in life through one, Jesus Christ.
18 Therefore, as by the offence of one, unto all men to condemnation: so also by the justice of one, unto all men to justification of life.
19 For as by the disobedience of one man, many were made sinners: so also by the obedience of one, many shall be made just.
20 Now the law entered in that sin might abound. And where sin abounded, grace did more abound.
21 That as sin hath reigned to death: so also grace might reign by justice unto life everlasting, through Jesus Christ our Lord.
V
>
1. first, he shows how the grace of Christ removed sin, which entered the world through one man
 
 
Chapter 5
15 But not as the offence, so also the gift. For if by the offence of one, many died: much more the grace of God and the gift, by the grace of one man, Jesus Christ, hath abounded unto many.
16 And not as it was by one sin, so also is the gift. For judgment indeed was by one unto condemnation: but grace is of many offences unto justification.
17 For if by one man’s offence death reigned through one; much more they who receive abundance of grace and of the gift and of justice shall reign in life through one, Jesus Christ.
18 Therefore, as by the offence of one, unto all men to condemnation: so also by the justice of one, unto all men to justification of life.
19 For as by the disobedience of one man, many were made sinners: so also by the obedience of one, many shall be made just.
V
>
1. first, he compares the causes, namely, Christ’s grace with Adam’s sin
 
 
Chapter 5
15 But not as the offence, so also the gift. For if by the offence of one, many died: much more the grace of God and the gift, by the grace of one man, Jesus Christ, hath abounded unto many.
V
*
1. first, he gives the comparison
 
431
Chapter 5
15a But not as the offence, so also the gift.
V
*
2. second, he clarifies it, at for if by the offense of one
 
432
Chapter 5
15b For if by the offence of one, many died: much more the grace of God and the gift, by the grace of one man, Jesus Christ, hath abounded unto many.
V
>
2. second, he compares their effects, at and not as it was by one sin
5:16
435
Chapter 5
16 And not as it was by one sin, so also is the gift. For judgment indeed was by one unto condemnation: but grace is of many offences unto justification.
17 For if by one man’s offence death reigned through one; much more they who receive abundance of grace and of the gift and of justice shall reign in life through one, Jesus Christ.
18 Therefore, as by the offence of one, unto all men to condemnation: so also by the justice of one, unto all men to justification of life.
19 For as by the disobedience of one man, many were made sinners: so also by the obedience of one, many shall be made just.
V
*
1. first, he states his proposition
5:16a
436
Chapter 5
16a And not as it was by one sin, so also is the gift.
V
*
2. second, he clarifies it, at for judgment indeed
5:16b
437
Chapter 5
16b For judgment indeed was by one unto condemnation: but grace is of many offences unto justification.
17 For if by one man’s offence death reigned through one; much more they who receive abundance of grace and of the gift and of justice shall reign in life through one, Jesus Christ.
18 Therefore, as by the offence of one, unto all men to condemnation: so also by the justice of one, unto all men to justification of life.
19 For as by the disobedience of one man, many were made sinners: so also by the obedience of one, many shall be made just.
V
>
3. third, he proves it, that Christ’s grace passes from many sins to justice, at for if by one man’s offense
5:17
438
Chapter 5
17 For if by one man’s offence death reigned through one; much more they who receive abundance of grace and of the gift and of justice shall reign in life through one, Jesus Christ.
18 Therefore, as by the offence of one, unto all men to condemnation: so also by the justice of one, unto all men to justification of life.
19 For as by the disobedience of one man, many were made sinners: so also by the obedience of one, many shall be made just.
V
*
1. first, he proves this from something later
 
439
Chapter 5
17 For if by one man’s offence death reigned through one; much more they who receive abundance of grace and of the gift and of justice shall reign in life through one, Jesus Christ.
18 Therefore, as by the offence of one, unto all men to condemnation: so also by the justice of one, unto all men to justification of life.
V
*
2. second, from something earlier, at for as by the disobedience
5:19
 
Chapter 5
19 For as by the disobedience of one man, many were made sinners: so also by the obedience of one, many shall be made just.
V
>
2. second, how it removed sin, which superabounded with the coming of the law, at now the law entered in
5:20
448
Chapter 5
20 Now the law entered in that sin might abound. And where sin abounded, grace did more abound.
21 That as sin hath reigned to death: so also grace might reign by justice unto life everlasting, through Jesus Christ our Lord.
V
*
1. first, he mentions the increase of sin through the law
 
449
Chapter 5
20a Now the law entered in that sin might abound.
V
>
2. second, the absolution of sin through Christ’s grace, and he shows how increase of sin was taken away, at and where sin abounded
 
464
Chapter 5
20b And where sin abounded, grace did more abound.
21 That as sin hath reigned to death: so also grace might reign by justice unto life everlasting, through Jesus Christ our Lord.
V
*
1. first, he sets out that grace abounded
 
465
Chapter 5
20b And where sin abounded, grace did more abound.
V
*
2. second, the effect of abounding grace, at that as sin has reigned
5:21
467
Chapter 5
21 That as sin hath reigned to death: so also grace might reign by justice unto life everlasting, through Jesus Christ our Lord.
V
>
2. second, he shows that we should not continue in sin but should serve the Lord
6:1
 
Chapter 6
1 What shall we say, then? Shall we continue in sin, that grace may abound?
2 God forbid! For we that are dead to sin, how shall we live any longer therein?
3 Know you not that all we who are baptized in Christ Jesus are baptized in his death?
4 For we are buried together with him by baptism into death: that, as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life.
5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.
6 Knowing this, that our old man is crucified with him, that the body of sin may be destroyed, to the end that we may serve sin no longer.
7 For he that is dead is justified from sin.
8 Now, if we be dead with Christ, we believe that we shall live also together with Christ.
9 Knowing that Christ, rising again from the dead, dieth now no more. Death shall no more have dominion over him.
10 For in that he died to sin, he died once: but in that he liveth, he liveth unto God.
11 So do you also reckon that you are dead to sin, but alive unto God, in Christ Jesus our Lord.
12 Let not sin therefore reign in your mortal body, so as to obey the lusts thereof.
13 Neither yield ye your members as instruments of iniquity unto sin: but present yourselves to God, as those that are alive from the dead; and your members as instruments of justice unto God.
14 For sin shall not have dominion over you: for you are not under the law, but under grace.
15 What then? Shall we sin, because we are not under the law, but under grace? God forbid!
16 Know you not that to whom you yield yourselves servants to obey, his servants you are whom you obey, whether it be of sin unto death or of obedience unto justice.
17 But thanks be to God, that you were the servants of sin but have obeyed from the heart unto that form of doctrine into which you have been delivered.
18 Being then freed from sin, we have been made servants of justice.
19 I speak an human thing, because of the infirmity of your flesh. For as you have yielded your members to serve uncleanness and iniquity, unto iniquity: so now yield your members to serve justice, unto sanctification.
20 For when you were the servants of sin, you were free men to justice.
21 What fruit therefore had you then in those things of which you are now ashamed? For the end of them is death.
22 But now being made free from sin and become servants to God, you have your fruit unto sanctification, and the end life everlasting.
23 For the wages of sin is death. But the grace of God, life everlasting in Christ Jesus our Lord.
V
>
1. first, he shows with a reason based on God's grace that we are shielded against future sins, at what shall we say then
 
468
Chapter 6
1 What shall we say, then? Shall we continue in sin, that grace may abound?
2 God forbid! For we that are dead to sin, how shall we live any longer therein?
3 Know you not that all we who are baptized in Christ Jesus are baptized in his death?
4 For we are buried together with him by baptism into death: that, as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life.
5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.
6 Knowing this, that our old man is crucified with him, that the body of sin may be destroyed, to the end that we may serve sin no longer.
7 For he that is dead is justified from sin.
8 Now, if we be dead with Christ, we believe that we shall live also together with Christ.
9 Knowing that Christ, rising again from the dead, dieth now no more. Death shall no more have dominion over him.
10 For in that he died to sin, he died once: but in that he liveth, he liveth unto God.
11 So do you also reckon that you are dead to sin, but alive unto God, in Christ Jesus our Lord.
12 Let not sin therefore reign in your mortal body, so as to obey the lusts thereof.
13 Neither yield ye your members as instruments of iniquity unto sin: but present yourselves to God, as those that are alive from the dead; and your members as instruments of justice unto God.
14 For sin shall not have dominion over you: for you are not under the law, but under grace.
15 What then? Shall we sin, because we are not under the law, but under grace? God forbid!
16 Know you not that to whom you yield yourselves servants to obey, his servants you are whom you obey, whether it be of sin unto death or of obedience unto justice.
17 But thanks be to God, that you were the servants of sin but have obeyed from the heart unto that form of doctrine into which you have been delivered.
18 Being then freed from sin, we have been made servants of justice.
V
*
1. first, he raises a question suggested by the foregoing
 
469
Chapter 6
1 What shall we say, then? Shall we continue in sin, that grace may abound?
V
>
2. second, he answers it, at God forbid! For we that are dead
6:2
470
Chapter 6
2 God forbid! For we that are dead to sin, how shall we live any longer therein?
3 Know you not that all we who are baptized in Christ Jesus are baptized in his death?
4 For we are buried together with him by baptism into death: that, as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life.
5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.
6 Knowing this, that our old man is crucified with him, that the body of sin may be destroyed, to the end that we may serve sin no longer.
7 For he that is dead is justified from sin.
8 Now, if we be dead with Christ, we believe that we shall live also together with Christ.
9 Knowing that Christ, rising again from the dead, dieth now no more. Death shall no more have dominion over him.
10 For in that he died to sin, he died once: but in that he liveth, he liveth unto God.
11 So do you also reckon that you are dead to sin, but alive unto God, in Christ Jesus our Lord.
12 Let not sin therefore reign in your mortal body, so as to obey the lusts thereof.
13 Neither yield ye your members as instruments of iniquity unto sin: but present yourselves to God, as those that are alive from the dead; and your members as instruments of justice unto God.
14 For sin shall not have dominion over you: for you are not under the law, but under grace.
15 What then? Shall we sin, because we are not under the law, but under grace? God forbid!
16 Know you not that to whom you yield yourselves servants to obey, his servants you are whom you obey, whether it be of sin unto death or of obedience unto justice.
17 But thanks be to God, that you were the servants of sin but have obeyed from the heart unto that form of doctrine into which you have been delivered.
18 Being then freed from sin, we have been made servants of justice.
V
>
1. first, he states why we should not continue in sin
 
 
Chapter 6
2 God forbid! For we that are dead to sin, how shall we live any longer therein?
3 Know you not that all we who are baptized in Christ Jesus are baptized in his death?
4 For we are buried together with him by baptism into death: that, as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life.
5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.
6 Knowing this, that our old man is crucified with him, that the body of sin may be destroyed, to the end that we may serve sin no longer.
7 For he that is dead is justified from sin.
8 Now, if we be dead with Christ, we believe that we shall live also together with Christ.
9 Knowing that Christ, rising again from the dead, dieth now no more. Death shall no more have dominion over him.
10 For in that he died to sin, he died once: but in that he liveth, he liveth unto God.
11 So do you also reckon that you are dead to sin, but alive unto God, in Christ Jesus our Lord.
V
>
1. first, he shows why we should not continue in sin
 
 
Chapter 6
2 God forbid! For we that are dead to sin, how shall we live any longer therein?
3 Know you not that all we who are baptized in Christ Jesus are baptized in his death?
4 For we are buried together with him by baptism into death: that, as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life.
5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.
V
*
1. first, he presents an argument: if we are dead to sin, we ought not live in sin. But we are dead to sin. Therefore we ought not live in sin.
 
 
Chapter 6
2 God forbid! For we that are dead to sin, how shall we live any longer therein?
V
>
2. second, in regard to this he does four things:
 
 
Chapter 6
2b For we that are dead to sin, how shall we live any longer therein?
3 Know you not that all we who are baptized in Christ Jesus are baptized in his death?
4 For we are buried together with him by baptism into death: that, as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life.
5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.
V
*
1. first, he states the conditional proposition (if we are dead to sin)
 
471
Chapter 6
2b For we that are dead to sin, how shall we live any longer therein?
V
>
2. second, he proves the antecedent, namely, that the faithful are dead to sin, at know you not
6:3
472
Chapter 6
3 Know you not that all we who are baptized in Christ Jesus are baptized in his death?
4a For we are buried together with him by baptism into death:
V
>
1. first, he presents the fact he uses to prove his point
 
473
Chapter 6
3 Know you not that all we who are baptized in Christ Jesus are baptized in his death?
V
*
1. first, he says, know you not, as if to say: what I am about to propose to you is so obvious that you cannot fail to see it
 
 
Chapter 6
3a Know you not
V
>
2. second, he says, namely, that all we who are baptized in Christ Jesus, which can be interpreted in three ways
 
 
Chapter 6
3b that all we who are baptized in Christ Jesus
*
1. first, as indicating that baptism was instituted by Jesus Christ
 
 
*
2. second, as indicating that it is conferred in the name of Chist
 
 
*
3. third, as indicating baptism into some likeness of Christ Jesus
 
 
V
>
3. third, he says, are baptized in his death
 
 
Chapter 6
3c are baptized in his death?
*
1. first, meaning, into a likeness of his death as re-presenting in ourselves the very death of Christ
 
 
*
2. second, in his death meaning, by virtue of his death
 
 
V
>
2. second, he proves it, that we are all baptized in conformity with the death of Christ, at for we are buried together
6:4
474
Chapter 6
4a For we are buried together with him by baptism into death:
>
1. first, by baptism, men are buried with Christ, i.e., conformed to his burial; for just as a buried man is put under the earth, so one being baptized is submerged under water
 
 
*
1. first, hence the three immersions in baptism not only indicate the belief in the Trinity but also to represent the three days of Christ's burial
 
 
>
2. second, and just as the three days of burial were one burial, so the triple immersion constitutes one baptism
 
 
*
1. first, that is also why solemn baptism is celebrated in the Church on Holy Saturday, when the burial of Christ is commemorated
 
 
*
2. second, and why it is celebrated in the Church on the vigil of Pentecost in honor of the Holy Spirit, from whom the water of baptism derives its power to cleanse
 
 
>
2. second, though, the sequences of death and burial in the natural and the supernatural orders must be noted
 
475
*
1. first, that in the body one dies before he is buried
 
 
*
2. second, but in the spiritual order the burial of baptism causes the death of sin, because the sacrament of the New Law bring about what they signify
 
 
>
3. third, hence since the burial which occurs through baptism is a sign of the death of sin, it produces such a death in the baptized
 
 
*
1. first, and this is what he says, that we are buried … into death
 
 
*
2. second, so that in receiving in ourselves the sign of Christ's burial, we might obtain death to sin
 
 
V
>
3. third, he concludes the consequent, at that as Christ is risen (therefore we ought not to live in sin)
 
476
Chapter 6
4b that, as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life.
*
1. first, he infers the consequent, namely, that we should not live in sin
 
 
*
2. second, to this end, he adduces a likeness to the resurrection of Christ, saying, that as Christ is risen from the dead
 
 
>
3. third, therefore, he tells us that we should advance in the spiritual life through good works, saying, so we also may walk in newness of life
 
 
*
1. first, for the life of sin carries with it the weakness of old age, because it leads to dissolution
 
 
*
2. second, but whatever leads to restoration, i.e., to being without sin, is called newness of life
 
 
V
>
4. fourth, he proves that the consequent necessarily follows, at for if we have been planted (but we are dead to sin)
6:5
477
Chapter 6
5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.
*
1. first, he points out that after Christ died, he arose; hence it is fitting that those who are conformed to Christ's death in baptism should be conformed also to his resurrection by leading a blameless life
 
 
*
2. second, after using our likeness to the death of Christ to prove that we are dead to sin, the apostle uses our likeness to the resurrection of Christ to show that we should not live in sin; which he introduces above as a consequence
 
 
V
>
2. second, he shows that we have the power not to continue in sin, at knowing this
6:6
 
V
>
1. first, he indicates the benefit we have received
 
 
Chapter 6
6 Knowing this, that our old man is crucified with him, that the body of sin may be destroyed, to the end that we may serve sin no longer.
V
*
1. first, he sets out the benefit we obtain
 
479
Chapter 6
6a Knowing this, that our old man is crucified with him,
V
>
2. second, he sets out the two-fold effect of this benefit, at that the body of sin
 
480
Chapter 6
6b that the body of sin may be destroyed, to the end that we may serve sin no longer.
*
1. first, the first of which is the removal of previous sins
 
 
*
2. second, the second of which is that it makes us beware of future sins
 
 
V
>
2. second, he clarifies what he had said and indicates the effect of this benefit, at for he that is dead
6:7
482
Chapter 6
7 For he that is dead is justified from sin.
8 Now, if we be dead with Christ, we believe that we shall live also together with Christ.
9 Knowing that Christ, rising again from the dead, dieth now no more. Death shall no more have dominion over him.
10 For in that he died to sin, he died once: but in that he liveth, he liveth unto God.
11 So do you also reckon that you are dead to sin, but alive unto God, in Christ Jesus our Lord.
V
*
1. first, in regard to the first effect, that the assemblage of sins is destroyed when a man has his sins remitted
 
483
Chapter 6
7 For he that is dead is justified from sin.
V
>
2. second, in regard to the second effect, by showing how it conforms one to the life of Christ, at now, if we be dead
6:8
484
Chapter 6
8 Now, if we be dead with Christ, we believe that we shall live also together with Christ.
9 Knowing that Christ, rising again from the dead, dieth now no more. Death shall no more have dominion over him.
10 For in that he died to sin, he died once: but in that he liveth, he liveth unto God.
11 So do you also reckon that you are dead to sin, but alive unto God, in Christ Jesus our Lord.
V
*
1. first, he shows the believer's conformity to the risen Christ
 
486
Chapter 6
8 Now, if we be dead with Christ, we believe that we shall live also together with Christ.
V
>
2. second, he gives a condition of this life, the life of the risen Christ, at knowing that Christ
6:9
487
Chapter 6
9 Knowing that Christ, rising again from the dead, dieth now no more. Death shall no more have dominion over him.
10 For in that he died to sin, he died once: but in that he liveth, he liveth unto God.
11 So do you also reckon that you are dead to sin, but alive unto God, in Christ Jesus our Lord.
V
*
1. first, he states it
 
488
Chapter 6
9 Knowing that Christ, rising again from the dead, dieth now no more. Death shall no more have dominion over him.
V
>
2. second, he proves it, and in two ways, at for in that he died
6:10
489
Chapter 6
10 For in that he died to sin, he died once: but in that he liveth, he liveth unto God.
11 So do you also reckon that you are dead to sin, but alive unto God, in Christ Jesus our Lord.
*
1. first, he proves it with a reason based on the death he underwent
 
 
*
2. second, he shows the same thing by considering the condition of life he obtained by rising
 
490
V
>
3. third, he draws the intended conclusion that we are conformed to the life of the risen Christ both in two ways
6:11
491
Chapter 6
11 So do you also reckon that you are dead to sin, but alive unto God, in Christ Jesus our Lord.
*
1. first, with respect to his death to sin
 
 
*
2. second, with respect to living conformed to God, at so do you also reckon that you are dead to sin
 
 
V
>
2. second, he ends with a moral exhortation, at let not sin therefore reign
6:12
492
Chapter 6
12 Let not sin therefore reign in your mortal body, so as to obey the lusts thereof.
13 Neither yield ye your members as instruments of iniquity unto sin: but present yourselves to God, as those that are alive from the dead; and your members as instruments of justice unto God.
14 For sin shall not have dominion over you: for you are not under the law, but under grace.
15 What then? Shall we sin, because we are not under the law, but under grace? God forbid!
16 Know you not that to whom you yield yourselves servants to obey, his servants you are whom you obey, whether it be of sin unto death or of obedience unto justice.
17 But thanks be to God, that you were the servants of sin but have obeyed from the heart unto that form of doctrine into which you have been delivered.
18 Being then freed from sin, we have been made servants of justice.
V
*
1. first, he proposes an admonition
 
 
Chapter 6
12 Let not sin therefore reign in your mortal body, so as to obey the lusts thereof.
13 Neither yield ye your members as instruments of iniquity unto sin: but present yourselves to God, as those that are alive from the dead; and your members as instruments of justice unto God.
V
*
2. second, he assigns a reason, at for sin shall not
6:14
496
Chapter 6
14 For sin shall not have dominion over you: for you are not under the law, but under grace.
V
>
3. third, he raises a question against what he had said and solves it, at what then? Shall we sin
6:15
499
Chapter 6
15 What then? Shall we sin, because we are not under the law, but under grace? God forbid!
16 Know you not that to whom you yield yourselves servants to obey, his servants you are whom you obey, whether it be of sin unto death or of obedience unto justice.
17 But thanks be to God, that you were the servants of sin but have obeyed from the heart unto that form of doctrine into which you have been delivered.
18 Being then freed from sin, we have been made servants of justice.
V
*
1. first, he raises the question
 
500
Chapter 6
15a What then? Shall we sin, because we are not under the law, but under grace?
V
*
2. second, he answers it, at God forbid! Know you not
6:15b
501
Chapter 6
15b God forbid!
16 Know you not that to whom you yield yourselves servants to obey, his servants you are whom you obey, whether it be of sin unto death or of obedience unto justice.
V
>
3. third, he shows how unfitting it would be to misinterpret his statement by showing the folly of obeying sin and thereby returning to the slavery of sin, at but thanks be to God
6:17
502
Chapter 6
17 But thanks be to God, that you were the servants of sin but have obeyed from the heart unto that form of doctrine into which you have been delivered.
18 Being then freed from sin, we have been made servants of justice.
*
1. first, he shows this by considering the benefit we have received
 
 
*
2. second, he shows this by considering the state into which we were led after freedom from sin, namely, that we are slaves to justice
 
 
V
>
2. second, he shows the same thing with a reason based on a condition of the former life
6:19
504
Chapter 6
19 I speak an human thing, because of the infirmity of your flesh. For as you have yielded your members to serve uncleanness and iniquity, unto iniquity: so now yield your members to serve justice, unto sanctification.
20 For when you were the servants of sin, you were free men to justice.
21 What fruit therefore had you then in those things of which you are now ashamed? For the end of them is death.
22 But now being made free from sin and become servants to God, you have your fruit unto sanctification, and the end life everlasting.
23 For the wages of sin is death. But the grace of God, life everlasting in Christ Jesus our Lord.
V
>
1. first, he describes the terms in which he will present his teaching
 
505
Chapter 6
19a I speak an human thing, because of the infirmity of your flesh.
*
1. first, he says: I have advised that you yield yourselves to God. I speak to you a human thing, i.e., as suited to human feebleness
 
 
*
2. second, he assigns the cause when he adds, because of the infirmity, for man is sometimes so presented in Scripture as to signify a weakness of the human condition
 
 
*
3. third, but this weakness comes not from the spirit but from the flesh, hence he adds, of your flesh
 
 
V
>
2. second, he presents the teaching, at for as you have yielded
6:19b
506
Chapter 6
19b For as you have yielded your members to serve uncleanness and iniquity, unto iniquity: so now yield your members to serve justice, unto sanctification.
V
*
1. first, this is the teaching that he had called human
 
 
Chapter 6
19b1 For as you have yielded your members to serve uncleanness and iniquity, unto iniquity:
V
>
2. second, he teaches that the body must be yielded to the slavery of justice in the same measure as we yielded it to the slavery of sin, and he articulates it in steps
 
 
Chapter 6
19b2 so now yield your members to serve justice, unto sanctification.
>
1. first, the members served by doing evil works
 
 
>
1. first, uncleanness and iniquity were first born in the heart
 
 
*
1. first, uncleanness refers to sins of the flesh
 
 
*
2. second, iniquity refers to spiritual sins, particularly those that harm one's neighbor
 
 
*
2. second, the sins having been born in the heart, the members serve unto iniquity, namely to the work of committing iniquity
 
 
>
2. second, but now that they have been set free from sin
 
 
*
1. first, he commands them to perform good works
 
 
*
2. second, these works are proposed to us in the divine law
 
 
*
3. third, the performance of these works are both the performance and the increase of holiness
 
 
*
3. third, he calls this teaching human because right reason demands that man serve justice more than he previously served sin
 
 
V
>
3. third, he gives the reason for the teaching, at for when you were the servants
 
507
Chapter 6
20 For when you were the servants of sin, you were free men to justice.
21 What fruit therefore had you then in those things of which you are now ashamed? For the end of them is death.
22 But now being made free from sin and become servants to God, you have your fruit unto sanctification, and the end life everlasting.
23 For the wages of sin is death. But the grace of God, life everlasting in Christ Jesus our Lord.
V
>
1. first, he presents a reason for the teaching
 
 
Chapter 6
20 For when you were the servants of sin, you were free men to justice.
21 What fruit therefore had you then in those things of which you are now ashamed? For the end of them is death.
22 But now being made free from sin and become servants to God, you have your fruit unto sanctification, and the end life everlasting.
V
>
1. first, therefore, he describes the state of sin
 
 
Chapter 6
20 For when you were the servants of sin, you were free men to justice.
21 What fruit therefore had you then in those things of which you are now ashamed? For the end of them is death.
V
>
1. first, he describes the condition of the sinner
 
508
Chapter 6
20 For when you were the servants of sin, you were free men to justice.
>
1. first, it should be considered that man is by nature free because of his reason and will, which can not be forced but can be inclined by certain things
 
 
*
1. first, a man's will is always free of compulsion
 
 
*
2. second, though a man's will is not free of inclination
 
 
>
3. third, so the free judgment has different conditions
 
 
*
1. first, it is sometimes inclined to the good through the habit of grace or justice; and then it is in slavery to justice but free from sin
 
 
>
2. second, but sometimes the free judgment is inclined to evil through the habit of sin; and then it is in slavery to sin and free from justice
 
 
>
1. first, he describes slavery to sin
 
 
*
1. first, slavery to sin consists in being drawn to consent to sin against the judgment of reason (cf. John 8:34);
 
 
*
2. second, in regard to this he says, for when you were the servants of sin
6:20a
 
>
2. second, he describes freedom from justice
 
 
*
1. first, freedom from justice implies that a man rushes headlong into sin without the restraint of justice
 
 
>
2. second, in regard to this he says, you were free men to justice
6:20b
 
*
1. first, this happens especially in those who sin of set purpose
 
 
*
2. second, for those who sin out of weakness or passion are restrained by some bridle of justice, that they do not seem to be freed from justice altogether; (cf. Jer. 2:20, Job 11:12)
 
 
*
3. third, yet it should be noted that this state involves true slavery and only apparent freedom
 
509
V
>
2. second, he describes the effect of sin, at what fruit therefore
6:21a
510
Chapter 6
21a-b What fruit therefore had you then in those things of which you are now ashamed?
V
*
1. first, he excludes one effect, namely, a fruitful return, at what fruit therefore had you, namely, when you were committing those sins
6:21a
 
Chapter 6
21a What fruit therefore had you then in those things
V
*
2. second, he mentions the effect, which is confusion (cf. Jer. 31:19, Isa. 1:29)
6:21b
 
Chapter 6
21b of which you are now ashamed?
V
>
3. third, he describes its end, at for the end of them is death
6:21c
511
Chapter 6
21c For the end of them is death.
*
1. first, death of course is not the objective in the mind of the sinner, because he does not intend to incur death by sin
 
 
*
2. second, nevertheless, death is the end of those sins, because by their very nature they bring temporal death; for when the soul separates God from itself, it deserves to have its body separated from it
 
 
*
3. third, sins also bring eternal death, because when one wills to be separated from God for a time, he deserves to be separated from him forever; and this is eternal death
 
 
V
>
2. second, he describes the state of justice, at but now being made free
 
512
Chapter 6
22 But now being made free from sin and become servants to God, you have your fruit unto sanctification, and the end life everlasting.
V
>
1. first, he describes a condition of this state
 
513
Chapter 6
22a But now being made free from sin and become servants to God,
>
1. first, it should be noted that just as when one is by sin inclined to evil, he is free from justice, so when one is by the habit of justice and grace inclined to good, he is free from sin, so that he is not overcome by it to the point of consenting to it
 
 
*
1. first, then, he says, but now, in the state of justice
6:22a
 
*
2. second, he describes the state of justice, at being made free from sin (cf. John 8:36)
 
 
*
2. second, on the other hand just as in the state of sin one is a slave of sin which he obeys, so in the state of justice one is a slave of God and obeys him willingly (cf. Ps. 100:2), and this is what he adds, at and become servants to God (cf. Ps. 116)
 
 
>
3. third, but this is true freedom and the best form of slavery
 
 
*
1. first, because by justice man is inclined to what befits him
 
 
*
2. second, and by justice man is turned from what befits concupiscence, which is distinctly bestial
 
 
V
>
2. second, he describes the effect of this state
 
514
Chapter 6
22b you have your fruit unto sanctification,
*
1. first, you receive the result of being in justice
6:22b
 
*
2. second, that is, the fruit of sanctity by good works is your return, inasmuch as these please you in a spiritual and holy way (cf. Sir. 24:23, Gal. 5:22)
 
 
V
>
3. third, he describes the end of this state, at and the end life
6:22c
515
Chapter 6
22c and the end life everlasting.
*
1. first, eternal life is the goal of just men who do all their works for the sake of obtaining eternal life
 
 
*
2. second, eternal life is also the end of the works themselves that merit eternal life, since they are done out of obedience to God and in imitation of God
 
 
V
>
2. second, he proves something he had presupposed, and he clarifies what he had said about the ends of evil and of good, at for the wages of sin is death
6:23
 
Chapter 6
23 For the wages of sin is death. But the grace of God, life everlasting in Christ Jesus our Lord.
V
>
1. first, in regard to evil he says: we have stated that the end of sins is death
 
516
Chapter 6
23a For the wages of sin is death.
*
1. first, wages or stipends were the salaries paid by soldiers, and these were paid in money
 
 
>
2. second, therefore, because by sinning one makes war by using his members as arms for sin, death is said to be the wages of sin, that is, the return paid to those who serve it
 
 
*
1. first, death is the return which pays those who are its slaves
 
 
*
2. second, death is not the end they seek but the end paid to them (Ps. 11:6)
 
 
V
>
2. second, in regard to the good, he says: but the grace of God, life everlasting
 
517
Chapter 6
23b But the grace of God, life everlasting in Christ Jesus our Lord.
>
1. first, man can have eternal life only through grace
 
 
*
1. first, since he had said that just men have eternal life
 
 
*
2. second, and it is certain that eternal life cannot be had except through grace
 
 
*
3. third, then the very fact that we do what is good and that our works are worthy of eternal life is the result of God's grace (cf. Ps. 84:11)
 
 
>
2. second, if our works are considered in themselves
 
 
*
1. first, and as coming from our free will, they do not merit eternal life condignly
 
 
*
2. second, but as coming from the grace of the Holy Spirit, they do merit condignly (cf. John 4:14)
 
 
*
3. third, and this eternal life is through Christ, or inasmuch as we exist in him through faith and love (cf. John 6:40)
 
 
V
>
2. second, he shows that through his grace we have been freed from the slavery of the law, at or know you not, brethren
7:1
 
Chapter 7
1 Know you not, brethren (for I speak to them that know the law) that the law hath dominion over a man as long as it liveth?
2 For the woman that hath an husband, whilst her husband liveth is bound to the law. But if her husband be dead, she is loosed from the law of her husband.
3 Therefore, whilst her husband liveth, she shall be called an adulteress, if she be with another man: but if her husband be dead, she is delivered from the law of her husband: so that she is not an adulteress, if she be with another man.
4 Therefore, my brethren, you also are become dead to the law, by the body of Christ: that you may belong to another, who is risen again from the dead that we may bring forth fruit to God.
5 For when we were in the flesh, the passions of sins, which were by the law, did work in our members, to bring forth fruit unto death.
6 But now we are loosed from the law of death wherein we were detained; so that we should serve in newness of spirit, and not in the oldness of the letter.
7 What shall we say, then? Is the law sin? God forbid! But I do not know sin, but by the law. For I had not known concupiscence, if the law did not say: Thou shalt not covet.
8 But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.
9 And I lived some time without the law. But when the commandment came, sin revived,
10 And I died. And the commandment that was ordained to life, the same was found to be unto death to me.
11 For sin, taking occasion by the commandment, seduced me: and by it killed me.
12 Wherefore the law indeed is holy: and the commandment holy and just and good.
13 Was that then which is good made death unto me? God forbid! But sin, that it may appear sin, by that which is good, wrought death in me: that sin, by the commandment, might become sinful above measure.
14 For we know that the law is spiritual. But I am carnal, sold under sin.
15 For that which I work, I understand not. For I do not that good which I will: but the evil which I hate, that I do.
16 If then I do that which I will not, I consent to the law, that it is good.
17 Now then it is no more I that do it: but sin that dwelleth in me.
18 For I know that there dwelleth not in me, that is to say, in my flesh, that which is good. For to will is present with me: but to accomplish that which is good, I find not.
19 For the good which I will, I do not: but the evil which I will not, that I do.
20 Now if I do that which I will not, it is no more I that do it: but sin that dwelleth in me.
21 I find then a law, that when I have a will to do good, evil is present with me.
22 For I am delighted with the law of God, according to the inward man:
23 But I see another law in my members, fighting against the law of my mind and captivating me in the law of sin that is in my members.
24 Unhappy man that I am, who shall deliver me from the body of this death?
25 The grace of God, by Jesus Christ our Lord. Therefore, I myself, with the mind serve the law of God: but with the flesh, the law of sin.
V
>
1. first, he states his proposition
 
518
Chapter 7
1 Know you not, brethren (for I speak to them that know the law) that the law hath dominion over a man as long as it liveth?
2 For the woman that hath an husband, whilst her husband liveth is bound to the law. But if her husband be dead, she is loosed from the law of her husband.
3 Therefore, whilst her husband liveth, she shall be called an adulteress, if she be with another man: but if her husband be dead, she is delivered from the law of her husband: so that she is not an adulteress, if she be with another man.
4 Therefore, my brethren, you also are become dead to the law, by the body of Christ: that you may belong to another, who is risen again from the dead that we may bring forth fruit to God.
5 For when we were in the flesh, the passions of sins, which were by the law, did work in our members, to bring forth fruit unto death.
6 But now we are loosed from the law of death wherein we were detained; so that we should serve in newness of spirit, and not in the oldness of the letter.
V
>
1. first, he shows that through the grace of Christ we are freed from the slavery of the law
 
 
Chapter 7
1 Know you not, brethren (for I speak to them that know the law) that the law hath dominion over a man as long as it liveth?
2 For the woman that hath an husband, whilst her husband liveth is bound to the law. But if her husband be dead, she is loosed from the law of her husband.
3 Therefore, whilst her husband liveth, she shall be called an adulteress, if she be with another man: but if her husband be dead, she is delivered from the law of her husband: so that she is not an adulteress, if she be with another man.
4a Therefore, my brethren, you also are become dead to the law, by the body of Christ: that you may belong to another, who is risen again from the dead
V
*
1. first, he makes a statement from which he argues to his proposition
 
519
Chapter 7
1 Know you not, brethren (for I speak to them that know the law) that the law hath dominion over a man as long as it liveth?
V
>
2. second, he clarifies it, at for the woman who has a husband
7:2
521
Chapter 7
2 For the woman that hath an husband, whilst her husband liveth is bound to the law. But if her husband be dead, she is loosed from the law of her husband.
3 Therefore, whilst her husband liveth, she shall be called an adulteress, if she be with another man: but if her husband be dead, she is delivered from the law of her husband: so that she is not an adulteress, if she be with another man.
*
1. first, he gives the example
 
522
*
2. second, he clarifies it by a sign, at therefore, while
 
525
V
*
3. third, he concludes to his main proposition, at therefore, my brethren
7:4a
527
Chapter 7
4a Therefore, my brethren, you also are become dead to the law, by the body of Christ: that you may belong to another, who is risen again from the dead
V
*
2. second, that this liberation is useful, at that we may bring forth fruit to God
7:4b
529
Chapter 7
4b that we may bring forth fruit to God.
5 For when we were in the flesh, the passions of sins, which were by the law, did work in our members, to bring forth fruit unto death.
6 But now we are loosed from the law of death wherein we were detained; so that we should serve in newness of spirit, and not in the oldness of the letter.
V
>
2. second, he excludes an objection, at what shall we say, then
7:7
532
Chapter 7
7 What shall we say, then? Is the law sin? God forbid! But I do not know sin, but by the law. For I had not known concupiscence, if the law did not say: Thou shalt not covet.
8 But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.
9 And I lived some time without the law. But when the commandment came, sin revived,
10 And I died. And the commandment that was ordained to life, the same was found to be unto death to me.
11 For sin, taking occasion by the commandment, seduced me: and by it killed me.
12 Wherefore the law indeed is holy: and the commandment holy and just and good.
13 Was that then which is good made death unto me? God forbid! But sin, that it may appear sin, by that which is good, wrought death in me: that sin, by the commandment, might become sinful above measure.
14 For we know that the law is spiritual. But I am carnal, sold under sin.
15 For that which I work, I understand not. For I do not that good which I will: but the evil which I hate, that I do.
16 If then I do that which I will not, I consent to the law, that it is good.
17 Now then it is no more I that do it: but sin that dwelleth in me.
18 For I know that there dwelleth not in me, that is to say, in my flesh, that which is good. For to will is present with me: but to accomplish that which is good, I find not.
19 For the good which I will, I do not: but the evil which I will not, that I do.
20 Now if I do that which I will not, it is no more I that do it: but sin that dwelleth in me.
21 I find then a law, that when I have a will to do good, evil is present with me.
22 For I am delighted with the law of God, according to the inward man:
23 But I see another law in my members, fighting against the law of my mind and captivating me in the law of sin that is in my members.
24 Unhappy man that I am, who shall deliver me from the body of this death?
25 The grace of God, by Jesus Christ our Lord. Therefore, I myself, with the mind serve the law of God: but with the flesh, the law of sin.
V
>
1. first, he solves the objection through which it seems that the old law is not good
 
 
Chapter 7
7 What shall we say, then? Is the law sin? God forbid! But I do not know sin, but by the law. For I had not known concupiscence, if the law did not say: Thou shalt not covet.
8 But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.
9 And I lived some time without the law. But when the commandment came, sin revived,
10 And I died. And the commandment that was ordained to life, the same was found to be unto death to me.
11 For sin, taking occasion by the commandment, seduced me: and by it killed me.
12 Wherefore the law indeed is holy: and the commandment holy and just and good.
13 Was that then which is good made death unto me? God forbid! But sin, that it may appear sin, by that which is good, wrought death in me: that sin, by the commandment, might become sinful above measure.
V
*
1. first, he sets out the objection with regard to the law
 
533
Chapter 7
7 What shall we say, then? Is the law sin? God forbid! But I do not know sin, but by the law. For I had not known concupiscence, if the law did not say: Thou shalt not covet.
8 But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.
9 And I lived some time without the law. But when the commandment came, sin revived,
10 And I died. And the commandment that was ordained to life, the same was found to be unto death to me.
11 For sin, taking occasion by the commandment, seduced me: and by it killed me.
V
*
2. second, he solves it, reaching the main conclusion, at wherefore the law indeed
7:12
551
Chapter 7
12 Wherefore the law indeed is holy: and the commandment holy and just and good.
13 Was that then which is good made death unto me? God forbid! But sin, that it may appear sin, by that which is good, wrought death in me: that sin, by the commandment, might become sinful above measure.
V
>
2. second, he shows that the law is good, at for we know
7:14
556
Chapter 7
14 For we know that the law is spiritual. But I am carnal, sold under sin.
15 For that which I work, I understand not. For I do not that good which I will: but the evil which I hate, that I do.
16 If then I do that which I will not, I consent to the law, that it is good.
17 Now then it is no more I that do it: but sin that dwelleth in me.
18 For I know that there dwelleth not in me, that is to say, in my flesh, that which is good. For to will is present with me: but to accomplish that which is good, I find not.
19 For the good which I will, I do not: but the evil which I will not, that I do.
20 Now if I do that which I will not, it is no more I that do it: but sin that dwelleth in me.
21 I find then a law, that when I have a will to do good, evil is present with me.
22 For I am delighted with the law of God, according to the inward man:
23 But I see another law in my members, fighting against the law of my mind and captivating me in the law of sin that is in my members.
24 Unhappy man that I am, who shall deliver me from the body of this death?
25 The grace of God, by Jesus Christ our Lord. Therefore, I myself, with the mind serve the law of God: but with the flesh, the law of sin.
V
>
1. first, he proves its goodness from the very repugnance to good found in man, a repugnance the law cannot take away
 
 
Chapter 7
14 For we know that the law is spiritual. But I am carnal, sold under sin.
15 For that which I work, I understand not. For I do not that good which I will: but the evil which I hate, that I do.
16 If then I do that which I will not, I consent to the law, that it is good.
17 Now then it is no more I that do it: but sin that dwelleth in me.
18 For I know that there dwelleth not in me, that is to say, in my flesh, that which is good. For to will is present with me: but to accomplish that which is good, I find not.
19 For the good which I will, I do not: but the evil which I will not, that I do.
20 Now if I do that which I will not, it is no more I that do it: but sin that dwelleth in me.
21 I find then a law, that when I have a will to do good, evil is present with me.
22 For I am delighted with the law of God, according to the inward man:
23 But I see another law in my members, fighting against the law of my mind and captivating me in the law of sin that is in my members.
V
>
1. first, he states his proposition
 
 
Chapter 7
14 For we know that the law is spiritual. But I am carnal, sold under sin.
*
1. first, he asserts the goodness of the law
 
557
*
2. second, man’s condition, at but I am carnal
 
558
V
>
2. second, he proves it, at for that which I work
 
562
Chapter 7
15 For that which I work, I understand not. For I do not that good which I will: but the evil which I hate, that I do.
16 If then I do that which I will not, I consent to the law, that it is good.
17 Now then it is no more I that do it: but sin that dwelleth in me.
18 For I know that there dwelleth not in me, that is to say, in my flesh, that which is good. For to will is present with me: but to accomplish that which is good, I find not.
19 For the good which I will, I do not: but the evil which I will not, that I do.
20 Now if I do that which I will not, it is no more I that do it: but sin that dwelleth in me.
>
1. first, that the law is spiritual
 
 
>
1. first, he presents a proof
 
 
*
1. first, he asserts man’s infirmity, which is the basis of the proof
 
563
*
2. second, he gives the proof, at for the good which I will
 
 
*
2. second, he draws the conclusion, at if then I do that which I will not
 
567
>
2. second, that man is carnal, sold under sin, and he proves what he had said about man’s condition, at now then it is no more I
 
568
*
1. first, he states his proposition
 
569
>
2. second, he proves it, at for I know
 
572
*
1. first, he presents the middle term proving the proposition
 
573
>
2. second, he explains the middle term, and he clarifies what he had said, at for to will
 
577
*
1. first, from man’s capabilities
 
578
*
2. second, from his action which proves his capability, at for the good which I will
 
 
*
3. third, he draws the conclusion, at if then I do that which I will not
 
582
V
>
3. third, he draws the conclusion, and the apostle now draws two conclusions based on the two things he had posited, at I find then a law
7:21
583
Chapter 7
21 I find then a law, that when I have a will to do good, evil is present with me.
22 For I am delighted with the law of God, according to the inward man:
23 But I see another law in my members, fighting against the law of my mind and captivating me in the law of sin that is in my members.
>
1. first, the first conclusion
 
 
*
1. first, he draws a conclusion from what he had said
 
584
*
2. second, he offers a sign to clarify it, at for I am delighted
 
585
*
2. second, the second conclusion is at but I see another law
7:23
586
V
>
2. second, he shows what can take away this repugnance, and he deals with liberation from the law of sin at unhappy
7:24
589
Chapter 7
24 Unhappy man that I am, who shall deliver me from the body of this death?
25 The grace of God, by Jesus Christ our Lord. Therefore, I myself, with the mind serve the law of God: but with the flesh, the law of sin.
*
1. first, he poses a question
 
590
*
2. second, he answers it, at the grace of God
 
592
*
3. third, he draws a conclusion, at therefore, I myself
 
594
V
>
3. third, he shows that through his grace we have been freed from condemnation, at or know you not, brethren
8:1
595
Chapter 8
1 There is now therefore no condemnation to them that are in Christ Jesus, who walk not according to the flesh.
2 For the law of the spirit of life, in Christ Jesus, hath delivered me from the law of sin and of death.
3 For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh and of sin, hath condemned sin in the flesh.
4 That the justification of the law might be fulfilled in us who walk not according to the flesh, but according to the spirit.
5 For they that are according to the flesh mind the things that are of the flesh: but they that are according to the spirit mind the things that are of the spirit.
6 For the wisdom of the flesh is death: but the wisdom of the spirit is life and peace.
7 Because the wisdom of the flesh is an enemy to God. For it is not subject to the law of God: neither can it be.
8 And they who are in the flesh cannot please God.
9 But you are not in the flesh, but the spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.
10 And if Christ be in you, the body indeed is dead, because of sin: but the spirit liveth, because of justification.
11 And if the Spirit of him that raised up Jesus from the dead dwell in you; he that raised up Jesus Christ, from the dead shall quicken also your mortal bodies, because of his Spirit that dwelleth in you.
12 Therefore, brethren, we are debtors, not to the flesh to live according to the flesh.
13 For if you live according to the flesh, you shall die: but if by the Spirit you mortify the deeds of the flesh, you shall live.
14 For whosoever are led by the Spirit of God, they are the sons of God.
15 For you have not received the spirit of bondage again in fear: but you have received the spirit of adoption of sons, whereby we cry: Abba (Father).
16 For the Spirit himself giveth testimony to our spirit that we are the sons of God.
17 And if sons, heirs also; heirs indeed of God and joint heirs with Christ: yet so, if we suffer with him, that we may be also glorified with him.
18 For I reckon that the sufferings of this time are not worthy to be compared with the glory to come that shall be revealed in us.
19 For the expectation of the creature waiteth for the revelation of the sons of God.
20 For the creature was made subject to vanity: not willingly, but by reason of him that made it subject, in hope.
21 Because the creature also itself shall be delivered from the servitude of corruption, into the liberty of the glory of the children of God.
22 For we know that every creature groaneth and travaileth in pain, even till now.
23 And not only it, but ourselves also, who have the firstfruits of the Spirit: even we ourselves groan within ourselves, waiting for the adoption of the sons of God, the redemption of our body.
24 For we are saved by hope. But hope that is seen is not hope. For what a man seeth, why doth he hope for?
25 But if we hope for that which we see not, we wait for it with patience.
26 Likewise, the Spirit also helpeth our infirmity. For, we know not what we should pray for as we ought: but the Spirit himself asketh for us with unspeakable groanings,
27 And he that searcheth the hearts knoweth what the Spirit desireth: because he asketh for the saints according to God.
28 And we know that to them that love God all things work together unto good: to such as, according to his purpose, are called to be saints.
29 For whom he foreknew, he also predestinated to be made conformable to the image of his Son: that he might be the Firstborn amongst many brethren.
30 And whom he predestinated, them he also called. And whom he called, them he also justified. And whom he justified, them he also glorified.
31 What shall we then say to these things? If God be for us, who is against us?
32 He that spared not even his own Son, but delivered him up for us all, how hath he not also, with him, given us all things?
33 Who shall accuse against the elect of God? God is he that justifieth:
34 Who is he that shall condemn? Christ Jesus that died: yea that is risen also again, who is at the right hand of God, who also maketh intercession for us.
35 Who then shall separate us from the love of Christ? Shall tribulation? Or distress? Or famine? Or nakedness? Or danger? Or persecution? Or the sword?
36 (As it is written: For thy sake, we are put to death all the day long. We are accounted as sheep for the slaughter.)
37 But in all these things we overcome, because of him that hath loved us.
38 For I am sure that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor might,
39 Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord.
V
>
1. first, he shows that through the grace of Christ we are freed from the damnation of guilt
 
 
Chapter 8
1 There is now therefore no condemnation to them that are in Christ Jesus, who walk not according to the flesh.
2 For the law of the spirit of life, in Christ Jesus, hath delivered me from the law of sin and of death.
3 For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh and of sin, hath condemned sin in the flesh.
4 That the justification of the law might be fulfilled in us who walk not according to the flesh, but according to the spirit.
5 For they that are according to the flesh mind the things that are of the flesh: but they that are according to the spirit mind the things that are of the spirit.
6 For the wisdom of the flesh is death: but the wisdom of the spirit is life and peace.
7 Because the wisdom of the flesh is an enemy to God. For it is not subject to the law of God: neither can it be.
8 And they who are in the flesh cannot please God.
9 But you are not in the flesh, but the spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.
V
*
1. first, he sets forth his intention
 
 
Chapter 8
1 There is now therefore no condemnation to them that are in Christ Jesus, who walk not according to the flesh.
V
>
2. second, he proves his proposition, at for the law of the spirit of life
8:2
 
Chapter 8
2 For the law of the spirit of life, in Christ Jesus, hath delivered me from the law of sin and of death.
3 For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh and of sin, hath condemned sin in the flesh.
4 That the justification of the law might be fulfilled in us who walk not according to the flesh, but according to the spirit.
5 For they that are according to the flesh mind the things that are of the flesh: but they that are according to the spirit mind the things that are of the spirit.
6 For the wisdom of the flesh is death: but the wisdom of the spirit is life and peace.
7 Because the wisdom of the flesh is an enemy to God. For it is not subject to the law of God: neither can it be.
8 And they who are in the flesh cannot please God.
9 But you are not in the flesh, but the spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.
V
*
1. first, in regard to the first condition that there is no condemnation for those who are in Christ Jesus
 
 
Chapter 8
2 For the law of the spirit of life, in Christ Jesus, hath delivered me from the law of sin and of death.
3 For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh and of sin, hath condemned sin in the flesh.
V
*
2. second, in regard to the second condition, i.e., for those who do not walk according to the flesh, at who do not walk according to the flesh, but according to the spirit
8:4
 
Chapter 8
4 That the justification of the law might be fulfilled in us who walk not according to the flesh, but according to the spirit.
5 For they that are according to the flesh mind the things that are of the flesh: but they that are according to the spirit mind the things that are of the spirit.
6 For the wisdom of the flesh is death: but the wisdom of the spirit is life and peace.
7 Because the wisdom of the flesh is an enemy to God. For it is not subject to the law of God: neither can it be.
8 And they who are in the flesh cannot please God.
9 But you are not in the flesh, but the spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.
V
>
2. second, from the damnation of punishment, at and if Christ be in you
8:10
628
Chapter 8
10 And if Christ be in you, the body indeed is dead, because of sin: but the spirit liveth, because of justification.
11 And if the Spirit of him that raised up Jesus from the dead dwell in you; he that raised up Jesus Christ, from the dead shall quicken also your mortal bodies, because of his Spirit that dwelleth in you.
12 Therefore, brethren, we are debtors, not to the flesh to live according to the flesh.
13 For if you live according to the flesh, you shall die: but if by the Spirit you mortify the deeds of the flesh, you shall live.
14 For whosoever are led by the Spirit of God, they are the sons of God.
15 For you have not received the spirit of bondage again in fear: but you have received the spirit of adoption of sons, whereby we cry: Abba (Father).
16 For the Spirit himself giveth testimony to our spirit that we are the sons of God.
17 And if sons, heirs also; heirs indeed of God and joint heirs with Christ: yet so, if we suffer with him, that we may be also glorified with him.
18 For I reckon that the sufferings of this time are not worthy to be compared with the glory to come that shall be revealed in us.
19 For the expectation of the creature waiteth for the revelation of the sons of God.
20 For the creature was made subject to vanity: not willingly, but by reason of him that made it subject, in hope.
21 Because the creature also itself shall be delivered from the servitude of corruption, into the liberty of the glory of the children of God.
22 For we know that every creature groaneth and travaileth in pain, even till now.
23 And not only it, but ourselves also, who have the firstfruits of the Spirit: even we ourselves groan within ourselves, waiting for the adoption of the sons of God, the redemption of our body.
24 For we are saved by hope. But hope that is seen is not hope. For what a man seeth, why doth he hope for?
25 But if we hope for that which we see not, we wait for it with patience.
26 Likewise, the Spirit also helpeth our infirmity. For, we know not what we should pray for as we ought: but the Spirit himself asketh for us with unspeakable groanings,
27 And he that searcheth the hearts knoweth what the Spirit desireth: because he asketh for the saints according to God.
28 And we know that to them that love God all things work together unto good: to such as, according to his purpose, are called to be saints.
29 For whom he foreknew, he also predestinated to be made conformable to the image of his Son: that he might be the Firstborn amongst many brethren.
30 And whom he predestinated, them he also called. And whom he called, them he also justified. And whom he justified, them he also glorified.
31 What shall we then say to these things? If God be for us, who is against us?
32 He that spared not even his own Son, but delivered him up for us all, how hath he not also, with him, given us all things?
33 Who shall accuse against the elect of God? God is he that justifieth:
34 Who is he that shall condemn? Christ Jesus that died: yea that is risen also again, who is at the right hand of God, who also maketh intercession for us.
35 Who then shall separate us from the love of Christ? Shall tribulation? Or distress? Or famine? Or nakedness? Or danger? Or persecution? Or the sword?
36 (As it is written: For thy sake, we are put to death all the day long. We are accounted as sheep for the slaughter.)
37 But in all these things we overcome, because of him that hath loved us.
38 For I am sure that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor might,
39 Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord.
V
>
1. first, he shows that we are freed by the Holy Spirit in the future from bodily death
 
 
Chapter 8
10 And if Christ be in you, the body indeed is dead, because of sin: but the spirit liveth, because of justification.
11 And if the Spirit of him that raised up Jesus from the dead dwell in you; he that raised up Jesus Christ, from the dead shall quicken also your mortal bodies, because of his Spirit that dwelleth in you.
12 Therefore, brethren, we are debtors, not to the flesh to live according to the flesh.
13 For if you live according to the flesh, you shall die: but if by the Spirit you mortify the deeds of the flesh, you shall live.
14 For whosoever are led by the Spirit of God, they are the sons of God.
15 For you have not received the spirit of bondage again in fear: but you have received the spirit of adoption of sons, whereby we cry: Abba (Father).
16 For the Spirit himself giveth testimony to our spirit that we are the sons of God.
17 And if sons, heirs also; heirs indeed of God and joint heirs with Christ: yet so, if we suffer with him, that we may be also glorified with him.
18 For I reckon that the sufferings of this time are not worthy to be compared with the glory to come that shall be revealed in us.
19 For the expectation of the creature waiteth for the revelation of the sons of God.
20 For the creature was made subject to vanity: not willingly, but by reason of him that made it subject, in hope.
21 Because the creature also itself shall be delivered from the servitude of corruption, into the liberty of the glory of the children of God.
22 For we know that every creature groaneth and travaileth in pain, even till now.
23 And not only it, but ourselves also, who have the firstfruits of the Spirit: even we ourselves groan within ourselves, waiting for the adoption of the sons of God, the redemption of our body.
24 For we are saved by hope. But hope that is seen is not hope. For what a man seeth, why doth he hope for?
25 But if we hope for that which we see not, we wait for it with patience.
V
>
1. first, he sets out what he intends
 
 
Chapter 8
10 And if Christ be in you, the body indeed is dead, because of sin: but the spirit liveth, because of justification.
11 And if the Spirit of him that raised up Jesus from the dead dwell in you; he that raised up Jesus Christ, from the dead shall quicken also your mortal bodies, because of his Spirit that dwelleth in you.
V
>
1. first, therefore, he shows what we obtain from the Spirit inasmuch as he is the Spirit of Christ
8:10
629
Chapter 8
10 And if Christ be in you, the body indeed is dead, because of sin: but the spirit liveth, because of justification.
V
>
1. first, he says, therefore: we have said that if one does not have the spirit of Christ, he does not belong to him
 
 
Chapter 8
10a And if Christ be in you
*
1. first, hence, since you belong to Christ, you have the spirit of Christ and Christ himself dwelling in you through faith (cf. Eph. 3.17)
 
 
*
2. second, therefore but if Christ is thus in you, you should be conformed to Christ
 
 
V
>
2. second, now Christ so came into the world that as far as the Spirit was concerned, he was full of grace and truth,
 
 
Chapter 8
10b the body indeed is dead, because of sin: but the spirit liveth, because of justification.
*
1. first, but as for the body, he had the likeness of sinful flesh, as was stated above
 
 
V
>
2. second, hence this should also be in you
 
 
Chapter 8
10b the body indeed is dead, because of sin: but the spirit liveth, because of justification.
>
1. first, regarding the body
 
 
V
*
1. first, that your body indeed, because of sin which still remains in your flesh
 
 
Chapter 8
10b1 the body indeed … because of sin:
V
>
2. second, is dead, i.e., subject to the necessity of death
 
 
Chapter 8
10b2 is dead
*
1. first, in whatsoever day you eat it, you shall die the death (Gen 2:17)
 
 
*
2. second, i.e., you will be subject to the necessity of death
 
 
>
2. second, regarding the spirit
 
 
V
*
1. first, but the spirit lives, being recalled from sin: be renewed in the spirit of your minds (Eph 4:23)
 
 
Chapter 8
10b3 but the spirit liveth
V
>
2. second, it lives with the life of grace because of justification, through which it is justified by God
 
 
Chapter 8
10b3 because of justification.
*
1. first, the life I now live in the flesh I live by faith in the Son of God (Gal 2:20)
 
 
*
2. second, the just man lives by faith (Rom 1:17)
 
 
V
>
2. second, inasmuch as he is the Spirit of God the Father, at and if the Spirit of him
8:11
630
Chapter 8
11 And if the Spirit of him that raised up Jesus from the dead dwell in you; he that raised up Jesus Christ, from the dead shall quicken also your mortal bodies, because of his Spirit that dwelleth in you.
V
*
1. first, when he says, and if the spirit, he shows what we obtain from the Holy Spirit inasmuch as he is the spirit of the Father, saying, if the spirit of him, namely, of God the Father, who raised up Jesus Christ from the dead
 
 
Chapter 8
11a And if the Spirit of him that raised up Jesus from the dead dwell in you;
V
>
2. second, and this is what he says: he who raised up Jesus Christ from the dead shall enliven also your mortal bodies
 
 
Chapter 8
11b he that raised up Jesus Christ, from the dead shall quicken also your mortal bodies, because of his Spirit that dwelleth in you.
*
1. first, and this because of his Spirit dwelling in you, i.e., in virtue of the Spirit dwelling in you (cf. Ezek. 37:5)
 
 
*
2. second, and this is because of his Spirit dwelling in you, i.e., on account of the dignity our bodies have from being receptacles of the Holy Spirit (cf. 1 Cor. 6:19)
 
 
V
>
2. second, he draws a corollary from this, at therefore brethren
8:12
631
Chapter 8
12 Therefore, brethren, we are debtors, not to the flesh to live according to the flesh.
13 For if you live according to the flesh, you shall die: but if by the Spirit you mortify the deeds of the flesh, you shall live.
V
>
1. first, he sets out a conclusion: many benefits flow to us through the Holy Spirit, and that from the prudence of the flesh follows death
 
632
Chapter 8
12 Therefore, brethren, we are debtors, not to the flesh to live according to the flesh.
V
*
1. first, therefore brethren we are debtors, not to the flesh, but to the Holy Spirit on account of the benefits received from him
 
 
Chapter 8
12a Therefore, brethren, we are debtors, not to the flesh
V
*
2. second, we are to live according to the Spirit and not according to the flesh (cf. Gal. 5:25)
 
 
Chapter 8
12b to live according to the flesh.
V
>
2. second, he gives the reason for the above conclusion, at for if you live
 
633
Chapter 8
13 For if you live according to the flesh, you shall die: but if by the Spirit you mortify the deeds of the flesh, you shall live.
V
>
1. first, as to the flesh, at if you live according to the flesh
8:13a
 
Chapter 8
13a For if you live according to the flesh, you shall die:
V
*
1. first, if you live according to the flesh, namely, by following the desires of the flesh,
 
 
Chapter 8
13a1 For if you live according to the flesh,
V
>
2. second, then you will die:
 
 
Chapter 8
13a2 you shall die:
*
1. first, namely, the death of guilt in the present
 
 
*
2. second, and the death of damnation in the future (1 Tim. 5:6)
 
 
V
>
2. second, as to the spirit, at but if by the spirit
8:13b
 
Chapter 8
13b but if by the Spirit you mortify the deeds of the flesh, you shall live.
V
*
1. first, but if by the spirit, i.e., through the spirit
 
 
Chapter 8
13b1 but if by the Spirit
V
*
2. second, you mortify the deeds of the flesh, i.e., deeds which flow from the desires of the flesh
 
 
Chapter 8
13b2 you mortify the deeds of the flesh,
V
>
2. second, then you will live:
 
 
Chapter 8
13b3 you shall live.
*
1. first, namely, the life of grace in the present
 
 
>
2. second, and the life of glory in the future
 
 
*
1. first, put to death what is earthly in you (Col 3:5)
 
 
*
2. second, those who belong to Christ Jesus have crucified their flesh with its passions and desires (Gal 5:24)
 
 
V
>
3. third, he proves his proposition, that the life of glory, which will exclude all mortality from our bodies, will be given to us through the Holy Spirit, at for whosoever are led
8:14
634
Chapter 8
14 For whosoever are led by the Spirit of God, they are the sons of God.
15 For you have not received the spirit of bondage again in fear: but you have received the spirit of adoption of sons, whereby we cry: Abba (Father).
16 For the Spirit himself giveth testimony to our spirit that we are the sons of God.
17 And if sons, heirs also; heirs indeed of God and joint heirs with Christ: yet so, if we suffer with him, that we may be also glorified with him.
18 For I reckon that the sufferings of this time are not worthy to be compared with the glory to come that shall be revealed in us.
19 For the expectation of the creature waiteth for the revelation of the sons of God.
20 For the creature was made subject to vanity: not willingly, but by reason of him that made it subject, in hope.
21 Because the creature also itself shall be delivered from the servitude of corruption, into the liberty of the glory of the children of God.
22 For we know that every creature groaneth and travaileth in pain, even till now.
23 And not only it, but ourselves also, who have the firstfruits of the Spirit: even we ourselves groan within ourselves, waiting for the adoption of the sons of God, the redemption of our body.
24 For we are saved by hope. But hope that is seen is not hope. For what a man seeth, why doth he hope for?
25 But if we hope for that which we see not, we wait for it with patience.
V
>
1. first, he shows that this glorious life is given by the Holy Spirit
 
 
Chapter 8
14 For whosoever are led by the Spirit of God, they are the sons of God.
15 For you have not received the spirit of bondage again in fear: but you have received the spirit of adoption of sons, whereby we cry: Abba (Father).
16 For the Spirit himself giveth testimony to our spirit that we are the sons of God.
17a And if sons, heirs also; heirs indeed of God and joint heirs with Christ:
>
1. first, he presents this argument
 
 
*
1. first, all who are sons of God obtain the inheritance of a glorious life [minor premise]
 
 
*
2. second, but those who are ruled by the Holy Spirit are sons of God [major premise]
 
 
*
3. third, therefore, all who are ruled by the Holy Spirit obtain the inheritance of a glorious life
 
 
V
>
2. second, each step of the argument
 
635
Chapter 8
14 For whosoever are led by the Spirit of God, they are the sons of God.
15 For you have not received the spirit of bondage again in fear: but you have received the spirit of adoption of sons, whereby we cry: Abba (Father).
16 For the Spirit himself giveth testimony to our spirit that we are the sons of God.
17a And if sons, heirs also; heirs indeed of God and joint heirs with Christ:
V
>
1. first, he posits the minor premise of this proof
 
 
Chapter 8
14 For whosoever are led by the Spirit of God, they are the sons of God.
15 For you have not received the spirit of bondage again in fear: but you have received the spirit of adoption of sons, whereby we cry: Abba (Father).
16 For the Spirit himself giveth testimony to our spirit that we are the sons of God.
V
>
1. first, he states his proposition, and there are two things to consider
 
 
Chapter 8
14 For whosoever are led by the Spirit of God, they are the sons of God.
V
*
1. first, how some are led by the Spirit of God
 
 
Chapter 8
14a For whosoever are led by the Spirit of God,
V
>
2. second, we must consider how those who are led by the Spirit of God … are the sons of God
 
636
Chapter 8
14b they are the sons of God.
*
1. first, this is clarified by a likeness to natural children, who are produced by the natural seed coming from the father
 
 
*
2. second, but the spiritual seed proceeding from the Father is the Holy Spirit
 
 
*
3. third, therefore, through this seed some men are born as sons of God: no one born of God commits sin, because the seed of God abides in him (1 John 3:9)
 
 
V
>
2. second, he proves it in three ways, at for you have not received
8:15
637
Chapter 8
15 For you have not received the spirit of bondage again in fear: but you have received the spirit of adoption of sons, whereby we cry: Abba (Father).
16 For the Spirit himself giveth testimony to our spirit that we are the sons of God.
V
>
1. first, by distinguishing the gifts of the Holy Spirit
8:15a
638
Chapter 8
15a For you have not received the spirit of bondage again in fear: but you have received the spirit of adoption of sons,
>
1. first, it should be noted that the Holy Spirit produces two effects in us
 
 
*
1. first, one is fear: his delight shall be in the fear of the Lord (Isa. 11:3)
 
 
*
2. second, the other is love, God's love has been poured into our hearts through the Holy Spirit which has been given to us (Rom. 5:5)
 
 
>
2. second, but fear makes slaves; love does not
 
 
>
1. first, to realize this it is necessary to consider that fear bears on two things
 
 
*
1. first, the evil from which someone flees through fear
 
 
*
2. second, whatever seems to be the source of that evil, for a person is said to fear being killed and the king who has the power to kill
 
 
>
2. second, therefore there are different types of fear
 
 
>
1. first, sometimes it happens that the evil from, which someone recoils is contrary to a bodily or temporal good
 
 
*
1. first, the good is sometimes loved inordinately
 
 
*
2. second, the person recoils from having the good injured or destroyed by a mere man
 
 
*
3. third, this is human or worldly fear and is not from the Holy Spirit (cf. Matt. 10:28)
 
 
>
2. second, there is a second type of fear, which recoils from an evil contrary to created nature, namely, the evil of being punished, and shrinks from having this evil inflicted by a spiritual cause, namely, by God
 
639
>
1. first, such fear is praiseworthy in at least one respect
 
 
*
1. first, namely, that it fears God (cf. Deut. 5:29)
 
 
*
2. second, in this respect it is from the Holy Spirit
 
 
>
2. second, but insofar as such fear does not recoil from an evil apposed to one's spiritual good, namely, sin, but only punishment, it is not praiseworthy
 
 
*
1. first, it is has this shortcoming not from the Holy Spirit but from man's guilt
 
 
*
2. second, hence, even if a person does something good under the influence of such fear, he does not act well, because he does not act spontaneously but compelled by fear of punishment
 
 
*
3. third, this fear is characteristic of slaves and is called servile
 
 
>
3. third, there is another type of fear which recoils from evil opposed to a spiritual good, namely from sin or separation from God, which a person fears to incur from the just vengeance of God
 
640
*
1. first, this bears on spiritual goods, but with an eye on punishment
 
 
>
2. second, this is called initial fear because it is usually found in men at the beginning of their conversion
 
 
*
1. first, for it fears punishment due to past sins
 
 
*
2. second, and it fears separation from God through sin because of grace infused with charity
 
 
*
3. third, this is the fear mentioned in the psalm, cf. Ps. 111:10
 
 
>
4. fourth, the fourth type of fear has its eye entirely on spiritual things because it fears nothing except separation from God
 
641
*
1. first, initial fear is caused by imperfect love
 
 
>
2. second, this fear is caused by perfect love (cf. 1 John 4:18)
 
 
*
1. first, initial fear and chaste fear are not distinguished against charity's love, which is the cause of both
 
 
>
2. second, initial fear and chaste fear are distinguished against the fear of punishment
 
 
*
1. first, because just as the fear of punishment produces slavery
 
 
*
2. second, so charity's love produces the freedom of sons, for it makes a man act voluntarily for the honor of God, which is characteristic of sons
 
642
V
>
3. third, now the old law was given in fear, which was signified by the thunder and things of that sort which occurred when it was given, as it says in Exodus 19:16ff (cf. Heb. 12:21)
 
643
Chapter 8
15a For you have not received the spirit of bondage again in fear: but you have received the spirit of adoption of sons,
*
1. first, it was correct to say that whosoever are led by the spirit of God, they are the sons of God
 
 
V
>
2. second, for you have not received the spirit of slavery again, in the new law as was in the old law
8:15b
 
Chapter 8
15a For you have not received the spirit of bondage again in fear: but you have received the spirit of adoption of sons,
V
*
1. first, in fear, namely, of punishments, which fear of the Holy Spirit was causing
 
 
Chapter 8
15a1 For you have not received the spirit of bondage again in fear:
V
>
2. second, but you have received the spirit, namely, of charity, which is of adoption of sons, by which we are adopted as children of God (cf. Gal. 4:5)
8:15c
 
Chapter 8
15a2 but you have received the spirit of adoption of sons,
*
1. first, this does not mean that there is one spirit and another spirit
 
 
>
2. second, but that it is the same Spirit
 
 
*
1. first, who in some produces servile fear, as imperfect
 
 
*
2. second, and in others, produces love, as a certain perfection
 
 
V
>
2. second, by our own testimony, at whereby we cry
8:15b
644
Chapter 8
15b whereby we cry: Abba (Father).
>
1. first, for we confess that we have God as our Father, when we follow the Lord’s instruction to pray: our Father, who art in heaven (Matt 6:9)
 
 
>
1. first, and since it is suitable not only for the Jews but also for gentiles to say this, he uses two words to signify Father
 
 
*
1. first, namely, Abba, which is Hebrew
 
 
*
2. second, and Pater, which can be Latin or Greek
 
 
>
2. second, even the Lord himself says
 
 
*
1. first, Father, all things are possible to you (Mark 14:36)
 
 
*
2. second, you will call me, my Father (Jer 3:19)
 
 
>
2. second, we say this not so much with the sound of our voice as with the intention of our heart
 
 
*
1. first, an intention so strong that it is called a cry
 
 
*
2. second, as with Moses to whom it was said: why do you cry to me? (Exod 14:15), namely, with the intention of your heart
 
 
*
3. third, but the great strength of this intention comes from the feeling of filial fear which he produces in us
 
 
V
>
3. third, therefore, he says
 
 
Chapter 8
15b whereby we cry: Abba (Father).
*
1. first, in whom, namely, in the Holy Spirit
 
 
*
2. second, we cry: Abba, Father; hence it says in Isaiah that the seraphim, burning with the fire of the Holy Spirit, cried one to another: holy, holy, holy (Isa 6:3)
 
 
V
>
3. third, by the testimony of the Spirit, at for the Spirit himself
8:16
645
Chapter 8
16 For the Spirit himself giveth testimony to our spirit that we are the sons of God.
>
1. first, then he manifests the same thing through the testimony of the Holy Spirit, to show that we are not deceived in our confession
 
 
*
1. first, hence he says: the reason I say that we cry, Abba, Father in the Holy Spirit
 
 
*
2. second, is that the Spirit himself gives testimony to our spirit that we are the sons of God
 
 
>
2. second, he bears this testimony
 
 
*
1. first, not with external words that reach men’s ears, as the Father gave testimony to his own Son in Matthew (Matt 3:17)
 
 
*
2. second, but through the effect of filial love he produces in us
 
 
>
3. third, therefore, he says that he gives testimony
 
 
*
1. first, not to our ears
 
 
*
2. second, but to our spirit
 
 
*
3. third, and we are witnesses of these things: and the Holy Ghost (Acts 5:32)
 
 
V
>
2. second, he posits the major premise, at and if sons, heirs too
8:17
646
Chapter 8
17a And if sons, heirs also; heirs indeed of God and joint heirs with Christ:
V
>
1. first, he shows that to children is owed the inheritance, saying: if some are children, namely, through the Spirit, it follows that they are heirs
 
 
Chapter 8
17a1 And if sons, heirs also;
*
1. first, because the inheritance is owed not only to the natural child but also to the adopted
 
 
*
2. second, “we have been born anew to an inheritance which is imperishable” (1 Pet 1:4)
 
 
*
3. third, “yea, I have a goodly heritage” (Ps 16:6)
 
 
V
>
2. second, he shows what that inheritance is
 
647
Chapter 8
17a2 heirs indeed of God and joint heirs with Christ:
V
>
1. first, he describes it in relation to God the Father, saying, heirs indeed of God
 
 
Chapter 8
17a2 heirs indeed of God
>
1. first, now one’s heir is a person who receives or gets his chief goods and not some small gifts
 
 
*
1. first, as we read in Genesis that Abraham gave all his possessions to Isaac
 
 
*
2. second, but to the sons of his concubines he bestowed gifts (Gen 25:5–6)
 
 
>
2. second, now the chief good by which God is rich is himself
 
 
>
1. first, for he is rich of himself and not in virtue of something else
 
 
*
1. first, because he does not need the goods others have
 
 
*
2. second, “you do not need my goods” (Ps 15:2)
 
 
>
2. second, hence the children of God obtain God himself as their inheritance
 
 
*
1. first, “the Lord is my chosen portion” (Ps 16:5)
 
 
*
2. second, “the Lord is my portion, says my soul” (Lam 3:24)
 
 
>
3. third, but since the child does not obtain the inheritance unless the father dies, it seems that man cannot be an heir of God, who never dies
 
648
>
1. first, the answer is that this applies to temporal goods which cannot be possessed by many at the same time
 
 
*
1. first, hence one must die, if another is to inherit
 
 
*
2. second, but spiritual goods can be held by many at the same time; therefore, it is not necessary that the Father die in order that the children become heirs.
 
 
*
2. second, yet it can be said that God dies for us inasmuch as he is in us by faith
 
 
*
3. third, but he will be our inheritance, insofar as we will see him through form
 
 
V
>
2. second, he describes this inheritance on the part of Christ, saying, joint heirs with Christ
 
649
Chapter 8
17a2 joint heirs with Christ:
*
1. first, because just as he is the chief Son with whom we share sonship
 
 
>
2. second, so he is the chief heir, to whom we are united in the inheritance
 
 
*
1. first, “this is the heir” (Matt 21:38)
 
 
*
2. second, “yet will I bring an heir to you” (Micah 1:15)
 
 
V
>
2. second, why it is deferred, at yet so, if we suffer with him
8:17b
650
Chapter 8
17b yet so, if we suffer with him, that we may be also glorified with him.
18 For I reckon that the sufferings of this time are not worthy to be compared with the glory to come that shall be revealed in us.
19 For the expectation of the creature waiteth for the revelation of the sons of God.
20 For the creature was made subject to vanity: not willingly, but by reason of him that made it subject, in hope.
21 Because the creature also itself shall be delivered from the servitude of corruption, into the liberty of the glory of the children of God.
22 For we know that every creature groaneth and travaileth in pain, even till now.
23 And not only it, but ourselves also, who have the firstfruits of the Spirit: even we ourselves groan within ourselves, waiting for the adoption of the sons of God, the redemption of our body.
24 For we are saved by hope. But hope that is seen is not hope. For what a man seeth, why doth he hope for?
25 But if we hope for that which we see not, we wait for it with patience.
V
>
1. first, he gives the reason concerned with suffering
 
651
Chapter 8
17b yet so, if we suffer with him, that we may be also glorified with him.
*
1. first, it must be recalled that Christ, the principal heir, attained to the inheritance of glory through suffering: was it not necessary that the Christ should suffer these things and so enter his glory? (Luke 24:26)
 
 
*
2. second, but we must not expect to obtain the inheritance by an easier way
 
 
>
3. third, therefore, it is necessary that we attain to that inheritance through suffering
 
 
*
1. first, through many tribulations we must enter the kingdom of God (Acts 14:21/22)
 
 
*
2. second, for we do not receive an immortal and unsuffering body at once, in order that we might suffer along with Christ
 
 
>
3. third, hence he says
 
 
*
1. first, yet so, if we suffer with him, i.e., along with Christ endure the tribulations of this world patiently
 
 
*
2. second, in order that we may be also glorified with Christ: “if we have died with him, we shall also reign with him” (2 Tim 2:11)
 
 
V
>
2. second, he shows the superiority of future glory over sufferings in the present life, at for I consider
8:18
652
Chapter 8
18 For I reckon that the sufferings of this time are not worthy to be compared with the glory to come that shall be revealed in us.
19 For the expectation of the creature waiteth for the revelation of the sons of God.
20 For the creature was made subject to vanity: not willingly, but by reason of him that made it subject, in hope.
21 Because the creature also itself shall be delivered from the servitude of corruption, into the liberty of the glory of the children of God.
22 For we know that every creature groaneth and travaileth in pain, even till now.
23 And not only it, but ourselves also, who have the firstfruits of the Spirit: even we ourselves groan within ourselves, waiting for the adoption of the sons of God, the redemption of our body.
24 For we are saved by hope. But hope that is seen is not hope. For what a man seeth, why doth he hope for?
25 But if we hope for that which we see not, we wait for it with patience.
V
>
1. first, he states his proposition
 
 
Chapter 8
18 For I reckon that the sufferings of this time are not worthy to be compared with the glory to come that shall be revealed in us.
>
1. first, therefore, he says: it has been stated that it is necessary for us to suffer in order to be glorified, and that we should not reject sufferings, if we would have glory
 
 
>
1. first, For I, who have experienced both, consider: a man of much experience will speak with understanding (Sir 34:9)
 
 
*
1. first, he endured many sufferings: with far greater labors, far more imprisonments, with countless beatings (2 Cor 11:23)
 
 
*
2. second, and he was a beholder of future glory: caught up into Paradise, he heard things that cannot be told (2 Cor 12:3)
 
 
>
2. second, this I consider, namely that the sufferings of this time are not worthy to be compared with the glory to come that will be revealed in us; and herein he mentions four things to show the excellence of that glory
 
654
>
1. first, he designates its eternity when he says, the glory to come
 
 
*
1. first, namely, after the present time; but there is nothing after the present time except eternity
 
 
*
2. second, hence that glory surpasses the sufferings of this time as the eternal surpasses the temporal: for this slight momentary affliction is preparing us for an eternal weight of glory beyond all comparison (2 Cor 4:17)
 
 
*
2. second, he designates its dignity when he says, glory, which suggests a splendor of dignity: let the faithful exult in glory (Ps 149:5)
 
 
>
3. third, he designates how it will be manifested when he says, that will be revealed
 
 
*
1. first, for the saints have glory now, but it is hidden in their conscience: our boast is this, the testimony of our conscience (2 Cor 1:12)
 
 
*
2. second, but later that glory will be revealed in the sight of all, both good and bad, about whom it is said: they will be amazed at his unsuspected salvation (Wis 5:2)
 
 
>
4. fourth, he designates its truth when he says, in us
 
 
*
1. first, for the glory of this world is vain, because it is based on things outside a person, namely, in the trappings of wealth and in the opinion of men: “they boast of the abundance of their riches” (Ps 49:6)
 
 
*
2. second, but that glory will be based on something within a man, as it says in Luke: the kingdom of God is within you (Luke 17:21)
 
 
>
2. second, thus, the sufferings of this life, can be considered in two ways
 
655
*
1. first, in themselves, are slight in comparison to the quantity of this glory; for a brief moment I forsook you, but with great compassion I will gather you (Isa 54:7)
 
 
>
2. second, but if these sufferings are considered insofar as they are voluntarily endured for God out of love, which the Holy Spirit produces in us
 
 
*
1. first, then man properly merits eternal life through them
 
 
V
*
2. second, for the Holy Spirit is a fountain whose waters, i.e., effects, well up to eternal life, as it says in John (John 4:14)
 
 
cf. STh., I-II q.114 a.3 resp.
If, however, we speak of a meritorious work, inasmuch as it proceeds from the grace of the Holy Ghost moving us to life everlasting, it is meritorious of life everlasting condignly. For thus the value of its merit depends upon the power of the Holy Ghost moving us to life everlasting according to Jo. 4:14: Shall become in him a fount of water springing up into life everlasting. And the worth of the work depends on the dignity of grace, whereby a man, being made a partaker of the Divine Nature, is adopted as a son of God, to whom the inheritance is due by right of adoption, according to Rom. 8:17: If sons, heirs also.
V
>
2. second, he proves his proposition by the excellence of that glory, at for the expectation of the creature
8:19
656
Chapter 8
19 For the expectation of the creature waiteth for the revelation of the sons of God.
20 For the creature was made subject to vanity: not willingly, but by reason of him that made it subject, in hope.
21 Because the creature also itself shall be delivered from the servitude of corruption, into the liberty of the glory of the children of God.
22 For we know that every creature groaneth and travaileth in pain, even till now.
23 And not only it, but ourselves also, who have the firstfruits of the Spirit: even we ourselves groan within ourselves, waiting for the adoption of the sons of God, the redemption of our body.
24 For we are saved by hope. But hope that is seen is not hope. For what a man seeth, why doth he hope for?
25 But if we hope for that which we see not, we wait for it with patience.
V
>
1. first, by the eager longing of the creature
 
 
Chapter 8
19 For the expectation of the creature waiteth for the revelation of the sons of God.
20 For the creature was made subject to vanity: not willingly, but by reason of him that made it subject, in hope.
21 Because the creature also itself shall be delivered from the servitude of corruption, into the liberty of the glory of the children of God.
22 For we know that every creature groaneth and travaileth in pain, even till now.
V
>
1. first, he mentions the eager longing of the creature
 
657
Chapter 8
19 For the expectation of the creature waiteth for the revelation of the sons of God.
>
1. first, therefore, he says: it has been stated that future glory exceeds present sufferings
 
 
*
1. first, yet this is obvious, for the expectation of the creature waits for the revelation of the sons of God: “we are God’s children now; it does not yet appear what we shall be” (1 John 3:2)
 
 
>
2. second, for the dignity of divine sonship is hidden in the saints on account of the things they suffer outwardly
 
 
*
1. first, but that dignity will be revealed later, when they receive immortal and glorious life, and when the wicked will say
 
 
*
2. second, “behold how they have been numbered among the sons of God” (Wis 5:5)
 
 
*
3. third, and he says that the expectation . . . waits to designate by such repetition the intensity of the eager longing: “eagerly longing I have eagerly longed for the Lord” (Ps 39:1)
 
 
>
2. second, it should be noted that creature (or creation) can be interpreted in three ways here
 
658
>
1. first, in one way for just men, who are called God’s creature in a special way
 
 
*
1. first, either because they continue in the good in which they were created
 
 
*
2. second, or on account of their excellence, because every creature somehow serves them: “of his own will he brought us forth by the word of truth that we should be a kind of first fruits of his creatures” (Jas 1:18)
 
 
*
3. third, but this creature, i.e., the just man, waits for the revelation of the sons of God as a reward promised him: “awaiting the blessed hope, the appearing of the glory of our great God” (Titus 2:23)
 
 
>
2. second, the creature can be human nature itself, which is the substratum of the goods of grace
 
659
*
1. first, in the unrighteous this nature is not yet sanctified but is as though without form
 
 
*
2. second, in the men who have already been justified it is partially formed now with grace, but it is still, as it were, without form and awaits the final form which comes through glory
 
 
>
3. third, thus, therefore, this creature, i.e., we ourselves, in virtue of our human nature, waits for the revelation of the sons of God
 
 
*
1. first, we also wait for this in virtue of the grace received into our nature
 
 
*
2. second, as we might say that matter waits for its form or colors wait for the completed picture, as the Gloss says
 
 
*
3. third, “all the days of my service I would wait till my release should come” (Job 14:14)
 
 
>
3. third, in a third way it can be understood of sensible creation itself, as are the elements of this world
 
660
*
1. first, “from the greatness and beauty of created things comes a corresponding perception of their Creator”(Wis 13:5)
 
 
>
2. second, this sort of creation waits for something in two ways: for the eager longing of sensible creation, according as it has its origin in God, is ordered to some end. And this happens in two ways
 
 
*
1. first, in one way, inasmuch as God endows this creation with a natural form and powers that incline it to some natural end; thus we might say that a tree waits for its fruit to be produced or that fire waits for its higher natural place
 
 
>
2. second, in another way sensible creation is ordained by God to an end which transcends its natural form
 
 
*
1. first, for just as the human body will be clothed with the form of supernatural glory, so all sensible creation in that glory of the children of God will itself obtain a new glory
 
 
*
2. second, “I saw a new heaven and a new earth” (Rev 21:1)
 
 
*
3. third, in this way sensible creation waits for the revelation of the glory of the sons of God
 
 
V
>
2. second, he manifests or explains this waiting, at for the creature
8:20
661
Chapter 8
20 For the creature was made subject to vanity: not willingly, but by reason of him that made it subject, in hope.
21 Because the creature also itself shall be delivered from the servitude of corruption, into the liberty of the glory of the children of God.
22 For we know that every creature groaneth and travaileth in pain, even till now.
V
>
1. first, the need to wait
 
 
Chapter 8
20 For the creature was made subject to vanity: not willingly, but by reason of him that made it subject, in hope.
*
1. first, now the need to wait is due to a defect to which the creature is subject
 
662
*
2. second, for a thing subject to no defect has no need to wait for something
 
 
>
3. third, he shows the creature’s defect when he says: for the creature was subjected to vanity
 
 
>
1. first, if by creature is understood the just man
 
663
>
1. first, he is understood to be subject to vanity
 
 
*
1. first, i.e., to those bodily things which are changeable and inclined to fail
 
 
*
2. second, hence they are called vain: “vanity of vanities, and all is vanity” (Eccl 1:2)
 
 
>
2. second, but he is subjected to them because the needs of the present life require that he occupy himself with them
 
 
*
1. first, not willingly, because he does not love such temporal things as those do against whom it is said: “how long will you love vanity and seek after lies?” (Ps 4:3)
 
 
>
2. second, but this creature is subjected to such vanity
 
 
*
1. first, by reason of him, i.e., by God’s ordinance
 
 
*
2. second, who subjected it, i.e., the just man, to these sensible creatures
 
 
*
3. third, but in hope, namely, that at some time he will be freed from such occupation “in the resurrection” when “they neither marry nor are given in marriage, but are like the angels in heaven” (Matt 22:30)
 
 
>
2. second, if by creature is understood human nature itself
 
 
*
1. first, then such a creature is subjected to vanity, i.e., to changeableness; “every man stands as a mere breath” (Ps 39:5)
 
 
>
2. second, Not willingly, because such vanity is inflicted on human nature as a punishment
 
 
*
1. first, but punishment is involuntary just as guilt is voluntary
 
 
>
2. second, but human nature is subjected to such sufferings
 
 
*
1. first, by reason of him, i.e., by the sentence of God
 
 
*
2. second, who subjected it, namely, human nature, to defects
 
 
*
3. third, but nevertheless in hope of the time when such sufferings will be avoided: “the thresher shall not thresh it forever” (Isa 28:28)
 
 
>
3. third, but if by creature is understood sensible creation
 
 
*
1. first, then such creation was subjected to vanity, i.e., to changeability, but not willingly
 
 
>
2. second, for the defects which follow on changeableness, such as aging and ceasing to be and the like
 
 
*
1. first, are contrary to the particular nature of this or that thing which seeks self-preservation
 
 
*
2. second, although they are in keeping with the general nature of things
 
 
>
3. third, nevertheless, the visible creature is subjected to such vanity
 
 
*
1. first, by reason of him, i.e., by the ordinance of God
 
 
*
2. second, who subjected it in hope, i.e., in expectation of a glorious renewal as was stated above
 
 
V
>
2. second, its end, at because the creature
8:21
666
Chapter 8
21 Because the creature also itself shall be delivered from the servitude of corruption, into the liberty of the glory of the children of God.
*
1. first, for its waiting or hope is not in vain, because the creature also itself will be delivered from the servitude of corruption, into the liberty of the glory of the sons of God
 
 
>
2. second, interpretations based upon the various understandings of creature
 
 
>
1. first, if by creature is meant the just man
 
 
*
1. first, from the servitude of corruption means his care in seeking food and clothing and the other things which serve our mortal life
 
 
>
2. second, this is a form of slavery from which the saints are freed, as they struggle toward the liberty of the children of God
 
 
*
1. first, although they have the liberty of justice by which they are released from the slavery of sin
 
 
*
2. second, they do not yet have the liberty of glory, which is release from the slavery of misery: “who has let the wild ass go free?” (Job 39:5)
 
 
>
2. second, if by creature is meant human nature
 
667
*
1. first, it will be delivered from the servitude of corruption, i.e., from suffering and decay, and striving toward
 
 
*
2. second, the liberty of the glory of the sons of God, which is freedom not only from guilt but from death: “death is swallowed up in victory” (1 Cor 15:54)
 
 
>
3. third, but if it is taken for sensible creation
 
668
*
1. first, then that creation will be delivered from the servitude of corruption, i.e., changeableness: because in every change there is an element of decay, as Augustine says and the Philosopher too in Physics VIII
 
 
>
2. second, this will contribute to the liberty of the glory of the sons of God
 
 
*
1. first, because just as they will be renewed, so will their dwelling place be renewed
 
 
*
2. second, “I create new heavens and a new earth, and the former things will not be remembered,” i.e., the former changeableness of the creature (Isa 65:17)
 
 
>
3. third, but he says, the creature also itself will be delivered from the servitude of corruption
 
669
*
1. first, according to one sense it means not only we apostles, but also the other just ones
 
 
*
2. second, in the second sense it means not only the just but human nature, too
 
 
*
3. third, in a third sense, it means not only men but other creatures
 
 
V
>
3. third, the sign of waiting, at for we know, namely, we apostles, instructed by the Holy Spirit and also by experience, that every creature groans and travails in pain, even till now
8:22
670
Chapter 8
22 For we know that every creature groaneth and travaileth in pain, even till now.
>
1. first, if this is understood of sensible creation, it presents two difficulties
 
671
>
1. first, because he says, groans and travails, for this seems to fit only the rational creature
 
 
*
1. first, but this can be explained so that groan is the same as the previous expression, not willingly
 
 
*
2. second, for we groan against things repugnant to our will; therefore, inasmuch as the defects of sensible creation are contrary to the natural desire of a particular nature, the visible creature is said to groan
 
 
*
3. third, when he says, travails, it is the same as the previous expression, waits; for travail is part of the process of producing offspring
 
 
>
2. second, the second difficulty lies in the fact that he says, every creature, because that would include the heavenly bodies
 
672
*
1. first, hence a Gloss says that the sun and moon do not complete their assigned span without labor
 
 
>
2. second, but this must be explained in such a way
 
 
>
1. first, that labor is taken for motion,
 
 
*
1. first, just as rest is sometimes taken for cessation from work
 
 
*
2. second, as God is said to have rested on the seventh day
 
 
>
2. second, accordingly, by groaning is understood decay
 
 
*
1. first, which is an element of local motion
 
 
*
2. second, inasmuch as a body ceases to be in one place and begins to be in another
 
 
*
3. third, by travail is understood the destiny of heavenly bodies to be renewed
 
 
>
2. second, if it is understood of men, then human nature is said to be every creature
 
673
>
1. first, because it shares something with every creature
 
 
*
1. first, with the spiritual creature it shares intellect
 
 
*
2. second, with the animal it shares bodily life
 
 
*
3. third, with the bodily creature it shares bodily existence
 
 
>
2. second, therefore, this creature, i.e., man, groans
 
 
*
1. first, partly because of the evils it suffers
 
 
*
2. second, and partly because of the good things it hopes for, which are delayed: “many are my groans” (Lam 1:22)
 
 
>
3. third, it travails
 
 
*
1. first, because it endures with affliction of soul the postponement of the glory it awaits: “hope deferred makes the heart sick” (Prov 13:12)
 
 
*
2. second, “a woman in travail has sorrow” (John 16:21)
 
 
*
3. third, “anguish as of a woman in travail” (Ps 48:6)
 
 
>
3. third, he says even till now
 
674
*
1. first, because this groaning was not removed when we were made righteous, but it remains even till now, i.e., until death
 
 
*
2. second, or even till now, i.e., even though those in glory have been set free, the rest of us still remain
 
 
>
3. third, or even till now, because not only the ancient fathers who lived before Christ
 
 
*
1. first, but we also who did not live until the time of grace, suffer the same things
 
 
*
2. second, in 2 Peter, scoffers are described as saying: “where is the promise of his coming? For ever since the fathers fell asleep, all things have continued as they were from the beginning of creation” (2 Pet 2:4)
 
 
V
>
2. second, by the eager longing of the apostles, for that cannot be a trifle which is desired so anxiously by great men
8:23
675
Chapter 8
23 And not only it, but ourselves also, who have the firstfruits of the Spirit: even we ourselves groan within ourselves, waiting for the adoption of the sons of God, the redemption of our body.
24 For we are saved by hope. But hope that is seen is not hope. For what a man seeth, why doth he hope for?
25 But if we hope for that which we see not, we wait for it with patience.
V
>
1. first, he states his proposition
 
 
Chapter 8
23 And not only it, but ourselves also, who have the firstfruits of the Spirit: even we ourselves groan within ourselves, waiting for the adoption of the sons of God, the redemption of our body.
V
>
1. first, he describes the dignity of those longing when he says, and not only it, namely, the creature, awaits the glory of the sons of God, but ourselves, namely the apostles, who have the first fruits of the Holy Spirit
 
676
Chapter 8
23a And not only it, but ourselves also, who have the firstfruits of the Spirit:
>
1. first, namely, because the apostles had the Holy Spirit before others and more abundantly than others, just as earthly fruit which ripens earlier is richer and more delicious
 
 
*
1. first, “Israel was holy to the Lord, the first fruits of his harvest” (Jer 2:3)
 
 
*
2. second, “you have come to the assembly of the first-born who are enrolled in heaven” (Heb 12:23)
 
 
*
2. second, from this it is clear that the apostles are greater than all other saints no matter what their credentials, whether virginity or learning or martyrdom, because they have the Holy Spirit more fully
 
 
>
3. third, but someone might say that some other saints have endured more torture and greater austerities for Christ than the apostles
 
677
>
1. first, but it should be recognized that the amount of one’s merit depends principally, and in respect to essential reward, on charity
 
 
*
1. first, for the essential reward consists in the joy one has in God
 
 
*
2. second, but it is plain that one who loves God more will enjoy him more
 
 
>
3. third, hence, the Lord promises that blessed vision to those who love: “he who loves me will be loved by my Father and I will love him and manifest myself to him” (John 14:21)
 
 
*
1. first, but according to the quantity of his works man merits an accidental reward, which is joy taken in those works
 
 
*
2. second, therefore, the apostles performed the works they did with greater charity, which made their hearts prepared for much greater ones, if it had been opportune
 
 
>
2. second, but if it is said: someone can try so hard that he will have charity equal to that of the apostles
 
678
*
1. first, the answer is that a man’s charity is not derived from himself but from God’s grace, which is given to each “according to the measure of Christ’s gift” (Eph 4:7)
 
 
>
2. second, now he gives to each the grace proportionate to his calling
 
 
*
1. first, thus, the most excellent grace was given to Christ, because he was called to have his human nature taken into the unity of his divine person
 
 
*
2. second, after him the greatest fullness of grace was conferred on blessed Mary, who was called to be the mother of Christ
 
 
>
3. third, among the rest, however
 
 
*
1. first, the apostles were called to a greater dignity than all others, for they received from Christ himself the things that pertain to salvation and the commission to deliver them to others
 
 
>
2. second, hence, the Church is in a sense founded on them, as it says in Revelation
 
 
*
1. first, “the wall of the city had twelve foundations and on them the twelve names of the twelve apostles of the Lamb” (Rev 21:14)
 
 
*
2. second, “and God indeed has set some in the church; first apostles” (1 Cor 12:28)
 
 
*
3. third, therefore, God gave them a greater abundance of grace than the rest
 
 
V
>
2. second, he mentions the anxiety with which they wait when he says, we ourselves groan inwardly
 
679
Chapter 8
23b even we ourselves groan within ourselves,
>
1. first, this groaning indicates the distress caused by the postponement of something desired with great longing
 
 
*
1. first, “hope deferred makes the heart sick” (Prov 13:12)
 
 
*
2. second, “I am weary with my moaning” (Ps 6:6)
 
 
>
2. second, this groaning, however, is more internal than external, because it proceeds from the hidden feelings of the heart and because it is concerned with internal goods
 
 
*
1. first, hence he says, we ourselves groan inwardly
 
 
*
2. second, “my groans are many” (Lam 1:22)
 
 
V
>
3. third, he mentions what is awaited, at waiting for the adoption of the sons, i.e., for the completion of this adoption
 
680
Chapter 8
23c waiting for the adoption of the sons of God, the redemption of our body.
*
1. first, for this adoption was begun by the Holy Spirit justifying the soul: you have received the spirit of adoption of sons (Rom 8:15)
 
 
*
2. second, but it will be brought to fulfillment when the body is glorified: “we rejoice in the hope of sharing the glory of the children of God” (Rom 5:2)
 
 
>
3. third, and that is why he adds: the redemption of our body, so that as our spirit has been redeemed from sin, so our body might be redeemed from corruption and death
 
 
*
1. first, “I shall ransom them from death” (Hos 13:14)
 
 
*
2. second, “he will change our lowly body to be like his glorious body” (Phil 3:21)
 
 
V
>
2. second, he proves it, at for we are saved by hope
8:24
681
Chapter 8
24 For we are saved by hope. But hope that is seen is not hope. For what a man seeth, why doth he hope for?
25 But if we hope for that which we see not, we wait for it with patience.
>
1. first, summary of the argument
 
 
*
1. first, hope is concerned with things not seen in the present but awaited in the future (the major premise)
 
 
*
2. second, but we have been saved through hope (the minor premise)
 
 
*
3. third, therefore, we wait for the completion of salvation as something future
 
 
>
2. second, each step in the argument
 
 
V
*
1. first, he presents the minor premise
8:24a
682
Chapter 8
24a For we are saved by hope.
V
*
2. second, he presents the major premise
8:24b
683
Chapter 8
24b But hope that is seen is not hope.
V
*
3. third, he presents proof of the major, at for who sees that which he hopes for?
8:24c
684
Chapter 8
24c For what a man seeth, why doth he hope for?
V
*
4. fourth, he presents the conclusion
8:25
685
Chapter 8
25 But if we hope for that which we see not, we wait for it with patience.
V
>
2. second, that in the meantime the Holy Spirit helps us against the infirmities of the present life, at likewise, the Spirit
8:26
686
Chapter 8
26 Likewise, the Spirit also helpeth our infirmity. For, we know not what we should pray for as we ought: but the Spirit himself asketh for us with unspeakable groanings,
27 And he that searcheth the hearts knoweth what the Spirit desireth: because he asketh for the saints according to God.
28 And we know that to them that love God all things work together unto good: to such as, according to his purpose, are called to be saints.
29 For whom he foreknew, he also predestinated to be made conformable to the image of his Son: that he might be the Firstborn amongst many brethren.
30 And whom he predestinated, them he also called. And whom he called, them he also justified. And whom he justified, them he also glorified.
31 What shall we then say to these things? If God be for us, who is against us?
32 He that spared not even his own Son, but delivered him up for us all, how hath he not also, with him, given us all things?
33 Who shall accuse against the elect of God? God is he that justifieth:
34 Who is he that shall condemn? Christ Jesus that died: yea that is risen also again, who is at the right hand of God, who also maketh intercession for us.
35 Who then shall separate us from the love of Christ? Shall tribulation? Or distress? Or famine? Or nakedness? Or danger? Or persecution? Or the sword?
36 (As it is written: For thy sake, we are put to death all the day long. We are accounted as sheep for the slaughter.)
37 But in all these things we overcome, because of him that hath loved us.
38 For I am sure that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor might,
39 Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord.
V
*
1. first, for the fulfillment of desires
 
 
Chapter 8
26 Likewise, the Spirit also helpeth our infirmity. For, we know not what we should pray for as we ought: but the Spirit himself asketh for us with unspeakable groanings,
27 And he that searcheth the hearts knoweth what the Spirit desireth: because he asketh for the saints according to God.
V
>
2. second, for the direction of external events, at and we know that
8:28
 
Chapter 8
28 And we know that to them that love God all things work together unto good: to such as, according to his purpose, are called to be saints.
29 For whom he foreknew, he also predestinated to be made conformable to the image of his Son: that he might be the Firstborn amongst many brethren.
30 And whom he predestinated, them he also called. And whom he called, them he also justified. And whom he justified, them he also glorified.
31 What shall we then say to these things? If God be for us, who is against us?
32 He that spared not even his own Son, but delivered him up for us all, how hath he not also, with him, given us all things?
33 Who shall accuse against the elect of God? God is he that justifieth:
34 Who is he that shall condemn? Christ Jesus that died: yea that is risen also again, who is at the right hand of God, who also maketh intercession for us.
35 Who then shall separate us from the love of Christ? Shall tribulation? Or distress? Or famine? Or nakedness? Or danger? Or persecution? Or the sword?
36 (As it is written: For thy sake, we are put to death all the day long. We are accounted as sheep for the slaughter.)
37 But in all these things we overcome, because of him that hath loved us.
38 For I am sure that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor might,
39 Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord.
V
*
1. first, he states his proposition
 
 
Chapter 8
28 And we know that to them that love God all things work together unto good: to such as, according to his purpose, are called to be saints.
V
*
2. second, he proves it, at for whom he foreknew
8:29
701
Chapter 8
29 For whom he foreknew, he also predestinated to be made conformable to the image of his Son: that he might be the Firstborn amongst many brethren.
30 And whom he predestinated, them he also called. And whom he called, them he also justified. And whom he justified, them he also glorified.
31 What shall we then say to these things? If God be for us, who is against us?
32 He that spared not even his own Son, but delivered him up for us all, how hath he not also, with him, given us all things?
33 Who shall accuse against the elect of God? God is he that justifieth:
34 Who is he that shall condemn? Christ Jesus that died: yea that is risen also again, who is at the right hand of God, who also maketh intercession for us.
V
>
3. third, he draws a conclusion, at who then will separate us
8:35
721
Chapter 8
35 Who then shall separate us from the love of Christ? Shall tribulation? Or distress? Or famine? Or nakedness? Or danger? Or persecution? Or the sword?
36 (As it is written: For thy sake, we are put to death all the day long. We are accounted as sheep for the slaughter.)
37 But in all these things we overcome, because of him that hath loved us.
38 For I am sure that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor might,
39 Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord.
V
*
1. first, he presents the question
 
 
Chapter 8
35 Who then shall separate us from the love of Christ? Shall tribulation? Or distress? Or famine? Or nakedness? Or danger? Or persecution? Or the sword?
V
*
2. second, he shows the need for this question, at as it is written
8:36
724
Chapter 8
36 (As it is written: For thy sake, we are put to death all the day long. We are accounted as sheep for the slaughter.)
V
>
3. third, he presents the solution, at but in all these things
8:37
725
Chapter 8
37 But in all these things we overcome, because of him that hath loved us.
38 For I am sure that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor might,
39 Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord.
V
*
1. first, he gives the answer
 
 
Chapter 8
37 But in all these things we overcome, because of him that hath loved us.
V
>
2. second, he clarifies the solution, that that the saints’ love is insuperable, at for I am sure
8:38
 
Chapter 8
38 For I am sure that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor might,
39 Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord.
V
*
1. first, he shows that it cannot be separated by creatures that exist
 
 
Chapter 8
38 For I am sure that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor might,
39a Nor height, nor depth,
V
*
2. second, nor by creatures that do not exist but could, at nor any other creature
8:39
733
Chapter 8
39b nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord.
V
>
3. third, the apostle begins to discuss the origin of grace, and ask whether it is conferred solely by God’s choice or from the merits of previous works; he raises this question because the Jews, seemingly called to God’s special protection, had fallen from grace; whereas the gentiles, previously alienated from God, had been admitted to it
9:1
735
Chapter 9
1 I speak the truth in Christ: I lie not, my conscience bearing me witness in the Holy Ghost:
2 That I have great sadness and continual sorrow in my heart.
3 For I wished myself to be an anathema from Christ, for my brethren: who are my kinsmen according to the flesh:
4 Who are Israelites: to whom belongeth the adoption as of children and the glory and the testament and the giving of the law and the service of God and the promises:
5 Whose are the fathers and of whom is Christ, according to the flesh, who is over all things, God blessed for ever. Amen.
6 Not as though the word of God hath miscarried. For all are not Israelites that are of Israel.
7 Neither are all they that are the seed of Abraham, children: but in Isaac shall thy seed be called.
8 That is to say, not they that are the children of the flesh are the children of God: but they that are the children of the promise are accounted for the seed.
9 For this is the word of promise: According to this time will I come. And Sara shall have a son.
10 And not only she. But when Rebecca also had conceived at once of Isaac our father.
11 For when the children were not yet born, nor had done any good or evil (that the purpose of God according to election might stand):
12 Not of works, but of him that calleth, it was said to her: The elder shall serve the younger.
13 As it is written: Jacob I have loved: but Esau I have hated.
14 What shall we say then? Is there injustice with God? God forbid!
15 For he saith to Moses: I will have mercy on whom I will have mercy. And I will shew mercy to whom I will shew mercy.
16 So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.
17 For the scripture saith to Pharao: To this purpose have I raised thee, that I may shew my power in thee and that my name may be declared throughout all the earth.
18 Therefore he hath mercy on whom he will. And whom he will, he hardeneth.
19 Thou wilt say therefore to me: Why doth he then find fault? For who resisteth his will?
20 O man, who art thou that repliest against God? Shall the thing formed say to him that formed it: Why hast thou made me thus?
21 Or hath not the potter power over the clay, of the same lump, to make one vessel unto honour and another unto dishonour?
22 What if God, willing to shew his wrath and to make his power known, endured with much patience vessels of wrath, fitted for destruction,
23 That he might shew the riches of his glory on the vessels of mercy which he hath prepared unto glory?
24 Even us, whom also he hath called, not only of the Jews but also of the Gentiles.
25 As in Osee he saith: I will call that which was not my people, my people; and her that was not beloved, beloved; and her that had not obtained mercy; one that hath obtained mercy.
26 And it shalt be in the place where it was said unto them: you are not my people; there they shall be called the sons of the living God.
27 And Isaias cried out concerning Israel: If the number of the children of Israel be as the sand of the sea, a remnant shall be saved.
28 For he shall finish his word and cut it short in justice: because a short word shall the Lord make upon the earth.
29 And Isaias foretold: Unless the Lord of Sabbath had left us a seed, we had been made as Sodom and we had been like unto Gomorrha.
30 What then shall we say? That the Gentiles who followed not after justice have attained to justice, even the justice that is of faith.
31 But Israel, by following after the law of justice, is not come unto the law of justice.
32 Why so? Because they sought it not by faith, but as it were of works. For they stumbled at the stumblingstone.
33 As it is written: Behold I lay in Sion a stumbling-stone and a rock of scandal. And whosoever believeth in him shall not be confounded.
Chapter 10
1 Brethren, the will of my heart, indeed and my prayer to God is for them unto salvation.
2 For I bear them witness that they have a zeal of God, but not according to knowledge.
3 For they, not knowing the justice of God and seeking to establish their own, have not submitted themselves to the justice of God.
4 For the end of the law is Christ: unto justice to everyone that believeth.
5 For Moses wrote that the justice which is of the law: The man that shall do it shall live by it.
6 But the justice which is of faith, speaketh thus: Say not in thy heart: Who shall ascend into heaven? That is to bring Christ down;
7 Or who shall descend into the deep? That is, to bring up Christ again from the dead.
8 But what saith the scripture? The word is nigh thee; even in thy mouth and in thy heart. This is the word of faith, which we preach.
9 For if thou confess with thy mouth the Lord Jesus and believe in thy heart that God hath raised him up from the dead, thou shalt be saved.
10 For, with the heart, we believe unto justice: but, with the mouth, confession is made unto salvation.
11 For the scripture saith: Whosoever believeth in him shall not be confounded.
12 For there is no distinction of the Jew and the Greek: for the same is Lord over all, rich unto all that call upon him.
13 For whosoever shall call upon the name of the Lord shall be saved.
14 How then shall they call on him in whom they have not believed? Or how shall they believe him of whom they have not heard? And how shall they hear without a preacher?
15 And how shall they preach unless they be sent, as it is written: How beautiful are the feet of them that preach the gospel of peace, of them that bring glad tidings of good things?
16 But all do not obey the gospel. For Isaias saith: Lord, who hath believed our report?
17 Faith then cometh by hearing; and hearing by the word of Christ.
18 But I say: Have they not heard? Yes, verily: Their sound hath gone forth into all the earth: and their words unto the ends of the whole world.
19 But I say: Hath not Israel known? First, Moses saith: I will provoke you to jealousy by that which is not a nation: by a foolish nation I will anger you.
20 But Isaias is bold, and saith: I was found by them that did not seek me. I appeared openly to them that asked not after me.
21 But to Israel he saith: All the day long have I spread my hands to a people that believeth not and contradicteth me.
Chapter 11
1 I say then: Hath God cast away his people? God forbid! For I also am an Israelite of the seed of Abraham, of the tribe of Benjamin.
2 God hath not cast away his people which he foreknew. Know you not what the scripture saith of Elias, how he calleth on God against Israel?
3 Lord, they have slain thy prophets, they have dug down thy altars. And I am left alone: and they seek my life.
4 But what saith the divine answer to him? I have left me seven thousand men that have not bowed their knees to Baal.
5 Even so then, at this present time also, there is a remnant saved according to the election of grace.
6 And if by grace, it is not now by works: otherwise grace is no more grace.
7 What then? That which Israel sought, he hath not obtained: but the election hath obtained it. And the rest have been blinded.
8 As it is written: God hath given them the spirit of insensibility; eyes that they should not see and ears that they should not hear, until this present day.
9 And David saith: Let their table be made a snare and a trap and a stumbling block and a recompense unto them.
10 Let their eyes be darkened, that they may not see: and bow down their back always.
11 I say then: Have they so stumbled, that they should fall? God forbid! But by their offence salvation is come to the Gentiles, that they may be emulous of them.
12 Now if the offence of them be the riches of the world and the diminution of them the riches of the Gentiles: how much more the fulness of them?
13 For I say to you, Gentiles: As long indeed as I am the apostle of the Gentiles, I will honour my ministry,
14 If, by any means, I may provoke to emulation them who are my flesh and may save some of them.
15 For if the loss of them be the reconciliation of the world, what shall the receiving of them be, but life from the dead?
16 For if the firstfruit be holy, so is the lump also: and if the root be holy, so are the branches.
17 And if some of the branches be broken and thou, being a wild olive, art ingrafted in them and art made partaker of the root and of the fatness of the olive tree:
18 Boast not against the branches. But if thou boast, thou bearest not the root: but the root thee.
19 Thou wilt say then: The branches were broken off that I might be grafted in.
20 Well: because of unbelief they were broken off. But thou standest by faith. Be not highminded, but fear.
21 For if God hath not spared the natural branches, fear lest perhaps also he spare not thee.
22 See then the goodness and the severity of God: towards them indeed that are fallen, the severity; but towards thee, the goodness of God, if thou abide in goodness. Otherwise thou also shalt be cut off.
23 And they also, if they abide not still in unbelief, shall be grafted in: for God is able to graft them in again.
24 For if thou were cut out of the wild olive tree, which is natural to thee; and, contrary to nature, wert grafted into the good olive tree: how much more shall they that are the natural branches be grafted into their own olive tree?
25 For I would not have you ignorant, brethren, of this mystery (lest you should be wise in your own conceits) that blindness in part has happened in Israel, until the fulness of the Gentiles should come in.
26 And so all Israel should be saved, as it is written: There shall come out of Sion, he that shall deliver and shall turn away ungodliness from Jacob.
27 And this is to them my covenant: when I shall take away their sins.
28 As concerning the gospel, indeed, they are enemies for your sake: but as touching the election, they are most dear for the sake of the fathers.
29 For the gifts and the calling of God are without repentance.
30 For as you also in times past did not believe God, but now have obtained mercy, through their unbelief:
31 So these also now have not believed, for your mercy, that they also may obtain mercy.
32 For God hath concluded all in unbelief, that he may have mercy on all.
33 O the depth of the riches of the wisdom and of the knowledge of God! How incomprehensible are his judgments, and how unsearchable his ways!
34 For who hath known the mind of the Lord? Or who hath been his counsellor?
35 Or who hath first given to him, and recompense shall be made him?
36 For of him, and by him, and in him, are all things: to him be glory for ever. Amen.
V
>
1. first, he discusses the election of the gentiles
 
 
Chapter 9
1 I speak the truth in Christ: I lie not, my conscience bearing me witness in the Holy Ghost:
2 That I have great sadness and continual sorrow in my heart.
3 For I wished myself to be an anathema from Christ, for my brethren: who are my kinsmen according to the flesh:
4 Who are Israelites: to whom belongeth the adoption as of children and the glory and the testament and the giving of the law and the service of God and the promises:
5 Whose are the fathers and of whom is Christ, according to the flesh, who is over all things, God blessed for ever. Amen.
6 Not as though the word of God hath miscarried. For all are not Israelites that are of Israel.
7 Neither are all they that are the seed of Abraham, children: but in Isaac shall thy seed be called.
8 That is to say, not they that are the children of the flesh are the children of God: but they that are the children of the promise are accounted for the seed.
9 For this is the word of promise: According to this time will I come. And Sara shall have a son.
10 And not only she. But when Rebecca also had conceived at once of Isaac our father.
11 For when the children were not yet born, nor had done any good or evil (that the purpose of God according to election might stand):
12 Not of works, but of him that calleth, it was said to her: The elder shall serve the younger.
13 As it is written: Jacob I have loved: but Esau I have hated.
14 What shall we say then? Is there injustice with God? God forbid!
15 For he saith to Moses: I will have mercy on whom I will have mercy. And I will shew mercy to whom I will shew mercy.
16 So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.
17 For the scripture saith to Pharao: To this purpose have I raised thee, that I may shew my power in thee and that my name may be declared throughout all the earth.
18 Therefore he hath mercy on whom he will. And whom he will, he hardeneth.
19 Thou wilt say therefore to me: Why doth he then find fault? For who resisteth his will?
20 O man, who art thou that repliest against God? Shall the thing formed say to him that formed it: Why hast thou made me thus?
21 Or hath not the potter power over the clay, of the same lump, to make one vessel unto honour and another unto dishonour?
22 What if God, willing to shew his wrath and to make his power known, endured with much patience vessels of wrath, fitted for destruction,
23 That he might shew the riches of his glory on the vessels of mercy which he hath prepared unto glory?
24 Even us, whom also he hath called, not only of the Jews but also of the Gentiles.
25 As in Osee he saith: I will call that which was not my people, my people; and her that was not beloved, beloved; and her that had not obtained mercy; one that hath obtained mercy.
26 And it shalt be in the place where it was said unto them: you are not my people; there they shall be called the sons of the living God.
27 And Isaias cried out concerning Israel: If the number of the children of Israel be as the sand of the sea, a remnant shall be saved.
28 For he shall finish his word and cut it short in justice: because a short word shall the Lord make upon the earth.
29 And Isaias foretold: Unless the Lord of Sabbath had left us a seed, we had been made as Sodom and we had been like unto Gomorrha.
30 What then shall we say? That the Gentiles who followed not after justice have attained to justice, even the justice that is of faith.
31 But Israel, by following after the law of justice, is not come unto the law of justice.
32 Why so? Because they sought it not by faith, but as it were of works. For they stumbled at the stumblingstone.
33 As it is written: Behold I lay in Sion a stumbling-stone and a rock of scandal. And whosoever believeth in him shall not be confounded.
V
>
1. first, he recounts the greatness of the Jews
 
 
Chapter 9
1 I speak the truth in Christ: I lie not, my conscience bearing me witness in the Holy Ghost:
2 That I have great sadness and continual sorrow in my heart.
3 For I wished myself to be an anathema from Christ, for my brethren: who are my kinsmen according to the flesh:
4 Who are Israelites: to whom belongeth the adoption as of children and the glory and the testament and the giving of the law and the service of God and the promises:
5 Whose are the fathers and of whom is Christ, according to the flesh, who is over all things, God blessed for ever. Amen.
V
>
1. first, the apostle shows his affection for the Jewish people, lest anything he had said or was about to say against them should seem to proceed from hatred
 
 
Chapter 9
1 I speak the truth in Christ: I lie not, my conscience bearing me witness in the Holy Ghost:
2 That I have great sadness and continual sorrow in my heart.
3 For I wished myself to be an anathema from Christ, for my brethren: who are my kinsmen according to the flesh:
V
>
1. first, he confirms what he was about to say
 
736
Chapter 9
1 I speak the truth in Christ: I lie not, my conscience bearing me witness in the Holy Ghost:
>
1. first, he confirms what he is about to say with a simple assertion, at I speak the truth, which especially befits the preacher who is a witness to the truth
 
 
*
cf. Zech 8:19; Eph. 4:24
 
 
>
2. second, he confirms what he is about to say with an oath, which is a confirmation supported by the testimony of infallible truth. Such are the witnesses of the saints.
 
 
*
1. first, God himself
 
 
*
2. second, the infallible witness of the saints is their conscience
 
 
V
>
2. second, he demonstrates his affection, at that I have great sadness
 
737
Chapter 9
2 That I have great sadness and continual sorrow in my heart.
3 For I wished myself to be an anathema from Christ, for my brethren: who are my kinsmen according to the flesh:
V
>
1. first, he describes this pain, emphasizing how much pain he has suffered in three ways
 
738
Chapter 9
2 That I have great sadness and continual sorrow in my heart.
V
*
1. first, by its magnitude, at that I have great sadness
9:2
 
Chapter 9
2a That I have great sadness
V
*
2. second, by its duration, at and continual sorrow
 
 
Chapter 9
2b continual sorrow
V
*
3. third, he emphasizes how real it was, at in my heart
 
 
Chapter 9
2c in my heart.
V
>
2. second, he mentions a sign of it, when he says, for I wished myself to be an anathema from Christ, for my brethren
9:3
739
Chapter 9
3 For I wished myself to be an anathema from Christ, for my brethren: who are my kinsmen according to the flesh:
*
1. first, in one way by a sin
 
740
*
2. second, in another way one can be separated from Christ, i.e., from the fruition of Christ possessed in glory
 
 
V
>
2. second, he shows their dignity in three ways, at who are Israelites
9:4
742
Chapter 9
4 Who are Israelites: to whom belongeth the adoption as of children and the glory and the testament and the giving of the law and the service of God and the promises:
5 Whose are the fathers and of whom is Christ, according to the flesh, who is over all things, God blessed for ever. Amen.
*
1. first, from their race, at who are Israelites
 
743
>
2. second, from God’s blessings
 
744
>
1. first, the spiritual blessings
 
 
*
1. first, the present, at to whom belongs the adoption of sons of God
 
 
*
2. second, the future, the glory
 
 
>
2. second, the figural benefits
 
 
*
1. first, the testament
 
 
*
2. second, the law given through Moses, at the giving of the law
 
 
*
3. third, the divine worship, at the service
 
 
*
3. third, the blessing which pertains to future glory, at the promises
 
 
*
3. third, by their origin
 
745
>
4. fourth, from a descendant, at and of whom is Christ, according to the flesh
 
746
*
1. first, to prevent this from being underestimated, he shows the greatness of Christ, at who is over all things, God blessed forever. Amen.
 
747
>
2. second, in these words four heresies are refuted
 
 
*
1. first, Manichean, which held that Christ had not a true but imaginary body
 
 
*
2. second, Valentinus, which claims that Christ’s body was not taken from the human line but brought from heaven
 
 
*
3. third, Nestorius, according to which the Son of man was other than the Son of God
 
 
*
4. fourth, Arius, according to which Christ was less than the Father and created from nothing
 
 
V
>
2. second, the greatness of the Jews did not refer to those who descended according to the flesh from the ancient patriarchs, but to the spiritual progeny chosen by God; and he shows how the gentiles have been drawn into that greatness, at not as though the word of God has failed
9:6
748
Chapter 9
6 Not as though the word of God hath miscarried. For all are not Israelites that are of Israel.
7 Neither are all they that are the seed of Abraham, children: but in Isaac shall thy seed be called.
8 That is to say, not they that are the children of the flesh are the children of God: but they that are the children of the promise are accounted for the seed.
9 For this is the word of promise: According to this time will I come. And Sara shall have a son.
10 And not only she. But when Rebecca also had conceived at once of Isaac our father.
11 For when the children were not yet born, nor had done any good or evil (that the purpose of God according to election might stand):
12 Not of works, but of him that calleth, it was said to her: The elder shall serve the younger.
13 As it is written: Jacob I have loved: but Esau I have hated.
14 What shall we say then? Is there injustice with God? God forbid!
15 For he saith to Moses: I will have mercy on whom I will have mercy. And I will shew mercy to whom I will shew mercy.
16 So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.
17 For the scripture saith to Pharao: To this purpose have I raised thee, that I may shew my power in thee and that my name may be declared throughout all the earth.
18 Therefore he hath mercy on whom he will. And whom he will, he hardeneth.
19 Thou wilt say therefore to me: Why doth he then find fault? For who resisteth his will?
20 O man, who art thou that repliest against God? Shall the thing formed say to him that formed it: Why hast thou made me thus?
21 Or hath not the potter power over the clay, of the same lump, to make one vessel unto honour and another unto dishonour?
22 What if God, willing to shew his wrath and to make his power known, endured with much patience vessels of wrath, fitted for destruction,
23 That he might shew the riches of his glory on the vessels of mercy which he hath prepared unto glory?
24 Even us, whom also he hath called, not only of the Jews but also of the Gentiles.
25 As in Osee he saith: I will call that which was not my people, my people; and her that was not beloved, beloved; and her that had not obtained mercy; one that hath obtained mercy.
26 And it shalt be in the place where it was said unto them: you are not my people; there they shall be called the sons of the living God.
27 And Isaias cried out concerning Israel: If the number of the children of Israel be as the sand of the sea, a remnant shall be saved.
28 For he shall finish his word and cut it short in justice: because a short word shall the Lord make upon the earth.
29 And Isaias foretold: Unless the Lord of Sabbath had left us a seed, we had been made as Sodom and we had been like unto Gomorrha.
30 What then shall we say? That the Gentiles who followed not after justice have attained to justice, even the justice that is of faith.
31 But Israel, by following after the law of justice, is not come unto the law of justice.
32 Why so? Because they sought it not by faith, but as it were of works. For they stumbled at the stumblingstone.
33 As it is written: Behold I lay in Sion a stumbling-stone and a rock of scandal. And whosoever believeth in him shall not be confounded.
V
>
1. first, he shows that this greatness arises from God’s selection
 
 
Chapter 9
6 Not as though the word of God hath miscarried. For all are not Israelites that are of Israel.
7 Neither are all they that are the seed of Abraham, children: but in Isaac shall thy seed be called.
8 That is to say, not they that are the children of the flesh are the children of God: but they that are the children of the promise are accounted for the seed.
9 For this is the word of promise: According to this time will I come. And Sara shall have a son.
10 And not only she. But when Rebecca also had conceived at once of Isaac our father.
11 For when the children were not yet born, nor had done any good or evil (that the purpose of God according to election might stand):
12 Not of works, but of him that calleth, it was said to her: The elder shall serve the younger.
13 As it is written: Jacob I have loved: but Esau I have hated.
14 What shall we say then? Is there injustice with God? God forbid!
15 For he saith to Moses: I will have mercy on whom I will have mercy. And I will shew mercy to whom I will shew mercy.
16 So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.
17 For the scripture saith to Pharao: To this purpose have I raised thee, that I may shew my power in thee and that my name may be declared throughout all the earth.
18 Therefore he hath mercy on whom he will. And whom he will, he hardeneth.
19 Thou wilt say therefore to me: Why doth he then find fault? For who resisteth his will?
20 O man, who art thou that repliest against God? Shall the thing formed say to him that formed it: Why hast thou made me thus?
21 Or hath not the potter power over the clay, of the same lump, to make one vessel unto honour and another unto dishonour?
22 What if God, willing to shew his wrath and to make his power known, endured with much patience vessels of wrath, fitted for destruction,
23 That he might shew the riches of his glory on the vessels of mercy which he hath prepared unto glory?
V
>
1. first, he shows how from God’s choice men obtain spiritual greatness
 
 
Chapter 9
6 Not as though the word of God hath miscarried. For all are not Israelites that are of Israel.
7 Neither are all they that are the seed of Abraham, children: but in Isaac shall thy seed be called.
8 That is to say, not they that are the children of the flesh are the children of God: but they that are the children of the promise are accounted for the seed.
9 For this is the word of promise: According to this time will I come. And Sara shall have a son.
10 And not only she. But when Rebecca also had conceived at once of Isaac our father.
11 For when the children were not yet born, nor had done any good or evil (that the purpose of God according to election might stand):
12 Not of works, but of him that calleth, it was said to her: The elder shall serve the younger.
13 As it is written: Jacob I have loved: but Esau I have hated.
V
>
1. first, he states the proposition
 
 
Chapter 9
6 Not as though the word of God hath miscarried. For all are not Israelites that are of Israel.
V
*
1. first, he sets out the firmness of the divine election
 
 
Chapter 9
6a Not as though the word of God hath miscarried.
V
*
2. second, he shows in whom it is accomplished, at for all are not Israelites
 
 
Chapter 9
6b For all are not Israelites that are of Israel.
V
>
2. second, shows it, at but in Isaac
9:7
751
Chapter 9
7 Neither are all they that are the seed of Abraham, children: but in Isaac shall thy seed be called.
8 That is to say, not they that are the children of the flesh are the children of God: but they that are the children of the promise are accounted for the seed.
9 For this is the word of promise: According to this time will I come. And Sara shall have a son.
10 And not only she. But when Rebecca also had conceived at once of Isaac our father.
11 For when the children were not yet born, nor had done any good or evil (that the purpose of God according to election might stand):
12 Not of works, but of him that calleth, it was said to her: The elder shall serve the younger.
13 As it is written: Jacob I have loved: but Esau I have hated.
V
>
1. first, in regard to Abraham
 
 
Chapter 9
7 Neither are all they that are the seed of Abraham, children: but in Isaac shall thy seed be called.
8 That is to say, not they that are the children of the flesh are the children of God: but they that are the children of the promise are accounted for the seed.
9 For this is the word of promise: According to this time will I come. And Sara shall have a son.
V
*
1. first, he cites a text from Scripture, at but in Isaac will your seed be called
 
752
Chapter 9
7 Neither are all they that are the seed of Abraham, children: but in Isaac shall thy seed be called.
V
*
2. second, then he explains the quoted text so far as it applies to his thesis, at that is to say, not they who are the sons
9:8
753
Chapter 9
8 That is to say, not they that are the children of the flesh are the children of God: but they that are the children of the promise are accounted for the seed.
V
*
3. third, he proves that his explanation is valid, at for this is the word of promise
9:9
754
Chapter 9
9 For this is the word of promise: According to this time will I come. And Sara shall have a son.
V
>
2. second, in regard to Jacob, at and not only she
9:10
755
Chapter 9
10 And not only she. But when Rebecca also had conceived at once of Isaac our father.
11 For when the children were not yet born, nor had done any good or evil (that the purpose of God according to election might stand):
12 Not of works, but of him that calleth, it was said to her: The elder shall serve the younger.
13 As it is written: Jacob I have loved: but Esau I have hated.
V
*
1. first, he states his intention
 
 
Chapter 9
10 And not only she. But when Rebecca also had conceived at once of Isaac our father.
V
>
2. second, he clarifies his position, at for when the children were not yet born
 
757
Chapter 9
11 For when the children were not yet born, nor had done any good or evil (that the purpose of God according to election might stand):
12 Not of works, but of him that calleth, it was said to her: The elder shall serve the younger.
13 As it is written: Jacob I have loved: but Esau I have hated.
V
>
1. first, by the authority of Genesis (cf. Gen. 25:24)
9:11
 
Chapter 9
11 For when the children were not yet born, nor had done any good or evil (that the purpose of God according to election might stand):
12 Not of works, but of him that calleth, it was said to her: The elder shall serve the younger.
*
1. first, he indicates the time of the promisse
 
758
*
2. second, he shows what could be understood from that promise
 
 
>
3. third, he sets down the promise, which can be understood in three ways
 
760
*
1. first, as referring to the persons involved, and then Esau is understood to have served Jacob
 
761
*
2. second, to the people who sprang from each, because the Edomites were once subject to the Israelites
 
 
*
3. third, figuratively so that by the elder is understood the Jewish people, who were the first to receive the adoption of sons
 
 
V
*
2. second, by a text from the prophet Malachi, at as it is written
9:13
762
Chapter 9
13 As it is written: Jacob I have loved: but Esau I have hated.
V
>
2. second, he raises a question about the justice of God’s choice, at what shall we say then?
9:14
765
Chapter 9
14 What shall we say then? Is there injustice with God? God forbid!
15 For he saith to Moses: I will have mercy on whom I will have mercy. And I will shew mercy to whom I will shew mercy.
16 So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.
17 For the scripture saith to Pharao: To this purpose have I raised thee, that I may shew my power in thee and that my name may be declared throughout all the earth.
18 Therefore he hath mercy on whom he will. And whom he will, he hardeneth.
19 Thou wilt say therefore to me: Why doth he then find fault? For who resisteth his will?
20 O man, who art thou that repliest against God? Shall the thing formed say to him that formed it: Why hast thou made me thus?
21 Or hath not the potter power over the clay, of the same lump, to make one vessel unto honour and another unto dishonour?
22 What if God, willing to shew his wrath and to make his power known, endured with much patience vessels of wrath, fitted for destruction,
23 That he might shew the riches of his glory on the vessels of mercy which he hath prepared unto glory?
V
*
1. first, he raises a question
 
 
Chapter 9
14a What shall we say then? Is there injustice with God?
V
>
2. second, therefore we must set aside this opinion and see how the apostle solves the problem, at God forbid! For he says to Moses
 
768
Chapter 9
14b God forbid!
15 For he saith to Moses: I will have mercy on whom I will have mercy. And I will shew mercy to whom I will shew mercy.
16 So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.
17 For the scripture saith to Pharao: To this purpose have I raised thee, that I may shew my power in thee and that my name may be declared throughout all the earth.
18 Therefore he hath mercy on whom he will. And whom he will, he hardeneth.
V
>
1. first, with respect to choosing the saints
 
 
Chapter 9
14b God forbid!
15 For he saith to Moses: I will have mercy on whom I will have mercy. And I will shew mercy to whom I will shew mercy.
16 So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.
*
1. first, he proposes the scriptural text from which the solution comes
 
 
*
2. second, he draws the conclusion from it, at so then it is not of him
9:16
775
V
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2. second, with respect to hating and rejecting the wicked, at for the Scripture says
9:17
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17 For the scripture saith to Pharao: To this purpose have I raised thee, that I may shew my power in thee and that my name may be declared throughout all the earth.
18 Therefore he hath mercy on whom he will. And whom he will, he hardeneth.
19 Thou wilt say therefore to me: Why doth he then find fault? For who resisteth his will?
20 O man, who art thou that repliest against God? Shall the thing formed say to him that formed it: Why hast thou made me thus?
21 Or hath not the potter power over the clay, of the same lump, to make one vessel unto honour and another unto dishonour?
22 What if God, willing to shew his wrath and to make his power known, endured with much patience vessels of wrath, fitted for destruction,
23 That he might shew the riches of his glory on the vessels of mercy which he hath prepared unto glory?
V
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3. third, he objects against the solution, at you will say therefore to me: why does he still complain?
9:19
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19 Thou wilt say therefore to me: Why doth he then find fault? For who resisteth his will?
20 O man, who art thou that repliest against God? Shall the thing formed say to him that formed it: Why hast thou made me thus?
21 Or hath not the potter power over the clay, of the same lump, to make one vessel unto honour and another unto dishonour?
22 What if God, willing to shew his wrath and to make his power known, endured with much patience vessels of wrath, fitted for destruction,
23 That he might shew the riches of his glory on the vessels of mercy which he hath prepared unto glory?
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2. second, that this selection applies not only to the Jews—as if they could boast on account of what is said in Deuteronomy: he loved your fathers (Deut. 4:37)—but also to the gentiles, at even us, whom also he has called
9:24
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24 Even us, whom also he hath called, not only of the Jews but also of the Gentiles.
25 As in Osee he saith: I will call that which was not my people, my people; and her that was not beloved, beloved; and her that had not obtained mercy; one that hath obtained mercy.
26 And it shalt be in the place where it was said unto them: you are not my people; there they shall be called the sons of the living God.
27 And Isaias cried out concerning Israel: If the number of the children of Israel be as the sand of the sea, a remnant shall be saved.
28 For he shall finish his word and cut it short in justice: because a short word shall the Lord make upon the earth.
29 And Isaias foretold: Unless the Lord of Sabbath had left us a seed, we had been made as Sodom and we had been like unto Gomorrha.
30 What then shall we say? That the Gentiles who followed not after justice have attained to justice, even the justice that is of faith.
31 But Israel, by following after the law of justice, is not come unto the law of justice.
32 Why so? Because they sought it not by faith, but as it were of works. For they stumbled at the stumblingstone.
33 As it is written: Behold I lay in Sion a stumbling-stone and a rock of scandal. And whosoever believeth in him shall not be confounded.
V
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1. first, he states the intended proposition
 
797
Chapter 9
24 Even us, whom also he hath called, not only of the Jews but also of the Gentiles.
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2. second, he proves it, at as in Hosea he says
9:25
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Chapter 9
25 As in Osee he saith: I will call that which was not my people, my people; and her that was not beloved, beloved; and her that had not obtained mercy; one that hath obtained mercy.
26 And it shalt be in the place where it was said unto them: you are not my people; there they shall be called the sons of the living God.
27 And Isaias cried out concerning Israel: If the number of the children of Israel be as the sand of the sea, a remnant shall be saved.
28 For he shall finish his word and cut it short in justice: because a short word shall the Lord make upon the earth.
29 And Isaias foretold: Unless the Lord of Sabbath had left us a seed, we had been made as Sodom and we had been like unto Gomorrha.
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1. first, with respect to the gentiles
 
 
Chapter 9
25 As in Osee he saith: I will call that which was not my people, my people; and her that was not beloved, beloved; and her that had not obtained mercy; one that hath obtained mercy.
26 And it shalt be in the place where it was said unto them: you are not my people; there they shall be called the sons of the living God.
V
*
1. first, in regard to the first he cites two texts from Hosea speaking for the gentiles: the first of these promises them God’s gifts
 
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Chapter 9
25 As in Osee he saith: I will call that which was not my people, my people; and her that was not beloved, beloved; and her that had not obtained mercy; one that hath obtained mercy.
V
*
2. second, the second divine sonship, at and it shall be in the place where it was said unto them
9:26
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Chapter 9
26 And it shalt be in the place where it was said unto them: you are not my people; there they shall be called the sons of the living God.
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2. second, with respect to the Jews, and presents two texts from Isaiah, at and Isaiah cried out
9:27
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Chapter 9
27 And Isaias cried out concerning Israel: If the number of the children of Israel be as the sand of the sea, a remnant shall be saved.
28 For he shall finish his word and cut it short in justice: because a short word shall the Lord make upon the earth.
29 And Isaias foretold: Unless the Lord of Sabbath had left us a seed, we had been made as Sodom and we had been like unto Gomorrha.
V
*
1. first, the first of these seem to pertain to all the Jews who came to believe
 
 
Chapter 9
27 And Isaias cried out concerning Israel: If the number of the children of Israel be as the sand of the sea, a remnant shall be saved.
28 For he shall finish his word and cut it short in justice: because a short word shall the Lord make upon the earth.
V
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2. second, the second particularly to the apostles, at and Isaiah foretold
9:29
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Chapter 9
29 And Isaias foretold: Unless the Lord of Sabbath had left us a seed, we had been made as Sodom and we had been like unto Gomorrha.
V
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3. third, he draws the conclusion, at what then shall we say?
9:30
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Chapter 9
30 What then shall we say? That the Gentiles who followed not after justice have attained to justice, even the justice that is of faith.
31 But Israel, by following after the law of justice, is not come unto the law of justice.
32 Why so? Because they sought it not by faith, but as it were of works. For they stumbled at the stumblingstone.
33 As it is written: Behold I lay in Sion a stumbling-stone and a rock of scandal. And whosoever believeth in him shall not be confounded.
V
*
1. first, with respect to the gentiles
 
 
Chapter 9
30 What then shall we say? That the Gentiles who followed not after justice have attained to justice, even the justice that is of faith.
V
*
2. second, with respect to the Jews, at but Israel
9:31
809
Chapter 9
31 But Israel, by following after the law of justice, is not come unto the law of justice.
32 Why so? Because they sought it not by faith, but as it were of works. For they stumbled at the stumblingstone.
33 As it is written: Behold I lay in Sion a stumbling-stone and a rock of scandal. And whosoever believeth in him shall not be confounded.
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2. second, the fall of the Jews, at brethren, the will of my heart
10:1
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Chapter 10
1 Brethren, the will of my heart, indeed and my prayer to God is for them unto salvation.
2 For I bear them witness that they have a zeal of God, but not according to knowledge.
3 For they, not knowing the justice of God and seeking to establish their own, have not submitted themselves to the justice of God.
4 For the end of the law is Christ: unto justice to everyone that believeth.
5 For Moses wrote that the justice which is of the law: The man that shall do it shall live by it.
6 But the justice which is of faith, speaketh thus: Say not in thy heart: Who shall ascend into heaven? That is to bring Christ down;
7 Or who shall descend into the deep? That is, to bring up Christ again from the dead.
8 But what saith the scripture? The word is nigh thee; even in thy mouth and in thy heart. This is the word of faith, which we preach.
9 For if thou confess with thy mouth the Lord Jesus and believe in thy heart that God hath raised him up from the dead, thou shalt be saved.
10 For, with the heart, we believe unto justice: but, with the mouth, confession is made unto salvation.
11 For the scripture saith: Whosoever believeth in him shall not be confounded.
12 For there is no distinction of the Jew and the Greek: for the same is Lord over all, rich unto all that call upon him.
13 For whosoever shall call upon the name of the Lord shall be saved.
14 How then shall they call on him in whom they have not believed? Or how shall they believe him of whom they have not heard? And how shall they hear without a preacher?
15 And how shall they preach unless they be sent, as it is written: How beautiful are the feet of them that preach the gospel of peace, of them that bring glad tidings of good things?
16 But all do not obey the gospel. For Isaias saith: Lord, who hath believed our report?
17 Faith then cometh by hearing; and hearing by the word of Christ.
18 But I say: Have they not heard? Yes, verily: Their sound hath gone forth into all the earth: and their words unto the ends of the whole world.
19 But I say: Hath not Israel known? First, Moses saith: I will provoke you to jealousy by that which is not a nation: by a foolish nation I will anger you.
20 But Isaias is bold, and saith: I was found by them that did not seek me. I appeared openly to them that asked not after me.
21 But to Israel he saith: All the day long have I spread my hands to a people that believeth not and contradicteth me.
Chapter 11
1 I say then: Hath God cast away his people? God forbid! For I also am an Israelite of the seed of Abraham, of the tribe of Benjamin.
2 God hath not cast away his people which he foreknew. Know you not what the scripture saith of Elias, how he calleth on God against Israel?
3 Lord, they have slain thy prophets, they have dug down thy altars. And I am left alone: and they seek my life.
4 But what saith the divine answer to him? I have left me seven thousand men that have not bowed their knees to Baal.
5 Even so then, at this present time also, there is a remnant saved according to the election of grace.
6 And if by grace, it is not now by works: otherwise grace is no more grace.
7 What then? That which Israel sought, he hath not obtained: but the election hath obtained it. And the rest have been blinded.
8 As it is written: God hath given them the spirit of insensibility; eyes that they should not see and ears that they should not hear, until this present day.
9 And David saith: Let their table be made a snare and a trap and a stumbling block and a recompense unto them.
10 Let their eyes be darkened, that they may not see: and bow down their back always.
11 I say then: Have they so stumbled, that they should fall? God forbid! But by their offence salvation is come to the Gentiles, that they may be emulous of them.
12 Now if the offence of them be the riches of the world and the diminution of them the riches of the Gentiles: how much more the fulness of them?
13 For I say to you, Gentiles: As long indeed as I am the apostle of the Gentiles, I will honour my ministry,
14 If, by any means, I may provoke to emulation them who are my flesh and may save some of them.
15 For if the loss of them be the reconciliation of the world, what shall the receiving of them be, but life from the dead?
16 For if the firstfruit be holy, so is the lump also: and if the root be holy, so are the branches.
17 And if some of the branches be broken and thou, being a wild olive, art ingrafted in them and art made partaker of the root and of the fatness of the olive tree:
18 Boast not against the branches. But if thou boast, thou bearest not the root: but the root thee.
19 Thou wilt say then: The branches were broken off that I might be grafted in.
20 Well: because of unbelief they were broken off. But thou standest by faith. Be not highminded, but fear.
21 For if God hath not spared the natural branches, fear lest perhaps also he spare not thee.
22 See then the goodness and the severity of God: towards them indeed that are fallen, the severity; but towards thee, the goodness of God, if thou abide in goodness. Otherwise thou also shalt be cut off.
23 And they also, if they abide not still in unbelief, shall be grafted in: for God is able to graft them in again.
24 For if thou were cut out of the wild olive tree, which is natural to thee; and, contrary to nature, wert grafted into the good olive tree: how much more shall they that are the natural branches be grafted into their own olive tree?
25 For I would not have you ignorant, brethren, of this mystery (lest you should be wise in your own conceits) that blindness in part has happened in Israel, until the fulness of the Gentiles should come in.
26 And so all Israel should be saved, as it is written: There shall come out of Sion, he that shall deliver and shall turn away ungodliness from Jacob.
27 And this is to them my covenant: when I shall take away their sins.
28 As concerning the gospel, indeed, they are enemies for your sake: but as touching the election, they are most dear for the sake of the fathers.
29 For the gifts and the calling of God are without repentance.
30 For as you also in times past did not believe God, but now have obtained mercy, through their unbelief:
31 So these also now have not believed, for your mercy, that they also may obtain mercy.
32 For God hath concluded all in unbelief, that he may have mercy on all.
33 O the depth of the riches of the wisdom and of the knowledge of God! How incomprehensible are his judgments, and how unsearchable his ways!
34 For who hath known the mind of the Lord? Or who hath been his counsellor?
35 Or who hath first given to him, and recompense shall be made him?
36 For of him, and by him, and in him, are all things: to him be glory for ever. Amen.
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1. first, he explains the cause of their fall, over which he laments; from which he shows the cause of their fall to be miserable
 
 
Chapter 10
1 Brethren, the will of my heart, indeed and my prayer to God is for them unto salvation.
2 For I bear them witness that they have a zeal of God, but not according to knowledge.
3 For they, not knowing the justice of God and seeking to establish their own, have not submitted themselves to the justice of God.
4 For the end of the law is Christ: unto justice to everyone that believeth.
5 For Moses wrote that the justice which is of the law: The man that shall do it shall live by it.
6 But the justice which is of faith, speaketh thus: Say not in thy heart: Who shall ascend into heaven? That is to bring Christ down;
7 Or who shall descend into the deep? That is, to bring up Christ again from the dead.
8 But what saith the scripture? The word is nigh thee; even in thy mouth and in thy heart. This is the word of faith, which we preach.
9 For if thou confess with thy mouth the Lord Jesus and believe in thy heart that God hath raised him up from the dead, thou shalt be saved.
10 For, with the heart, we believe unto justice: but, with the mouth, confession is made unto salvation.
11 For the scripture saith: Whosoever believeth in him shall not be confounded.
12 For there is no distinction of the Jew and the Greek: for the same is Lord over all, rich unto all that call upon him.
13 For whosoever shall call upon the name of the Lord shall be saved.
14 How then shall they call on him in whom they have not believed? Or how shall they believe him of whom they have not heard? And how shall they hear without a preacher?
15 And how shall they preach unless they be sent, as it is written: How beautiful are the feet of them that preach the gospel of peace, of them that bring glad tidings of good things?
16 But all do not obey the gospel. For Isaias saith: Lord, who hath believed our report?
17 Faith then cometh by hearing; and hearing by the word of Christ.
18 But I say: Have they not heard? Yes, verily: Their sound hath gone forth into all the earth: and their words unto the ends of the whole world.
19 But I say: Hath not Israel known? First, Moses saith: I will provoke you to jealousy by that which is not a nation: by a foolish nation I will anger you.
20 But Isaias is bold, and saith: I was found by them that did not seek me. I appeared openly to them that asked not after me.
21 But to Israel he saith: All the day long have I spread my hands to a people that believeth not and contradicteth me.
V
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1. first, he shows that their fall is lamentable, considering its cause
 
 
Chapter 10
1 Brethren, the will of my heart, indeed and my prayer to God is for them unto salvation.
2 For I bear them witness that they have a zeal of God, but not according to knowledge.
3 For they, not knowing the justice of God and seeking to establish their own, have not submitted themselves to the justice of God.
4 For the end of the law is Christ: unto justice to everyone that believeth.
5 For Moses wrote that the justice which is of the law: The man that shall do it shall live by it.
6 But the justice which is of faith, speaketh thus: Say not in thy heart: Who shall ascend into heaven? That is to bring Christ down;
7 Or who shall descend into the deep? That is, to bring up Christ again from the dead.
8 But what saith the scripture? The word is nigh thee; even in thy mouth and in thy heart. This is the word of faith, which we preach.
9 For if thou confess with thy mouth the Lord Jesus and believe in thy heart that God hath raised him up from the dead, thou shalt be saved.
10 For, with the heart, we believe unto justice: but, with the mouth, confession is made unto salvation.
11 For the scripture saith: Whosoever believeth in him shall not be confounded.
12 For there is no distinction of the Jew and the Greek: for the same is Lord over all, rich unto all that call upon him.
13 For whosoever shall call upon the name of the Lord shall be saved.
14 How then shall they call on him in whom they have not believed? Or how shall they believe him of whom they have not heard? And how shall they hear without a preacher?
15 And how shall they preach unless they be sent, as it is written: How beautiful are the feet of them that preach the gospel of peace, of them that bring glad tidings of good things?
16 But all do not obey the gospel. For Isaias saith: Lord, who hath believed our report?
17 Faith then cometh by hearing; and hearing by the word of Christ.
V
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1. first, he shows that he feels pity for the Jews
 
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Chapter 10
1 Brethren, the will of my heart, indeed and my prayer to God is for them unto salvation.
V
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2. second, the cause of his pity, namely, because they sinned from ignorance, not from set malice, at for I bear them witness
10:2
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Chapter 10
2 For I bear them witness that they have a zeal of God, but not according to knowledge.
3 For they, not knowing the justice of God and seeking to establish their own, have not submitted themselves to the justice of God.
4 For the end of the law is Christ: unto justice to everyone that believeth.
5 For Moses wrote that the justice which is of the law: The man that shall do it shall live by it.
6 But the justice which is of faith, speaketh thus: Say not in thy heart: Who shall ascend into heaven? That is to bring Christ down;
7 Or who shall descend into the deep? That is, to bring up Christ again from the dead.
8 But what saith the scripture? The word is nigh thee; even in thy mouth and in thy heart. This is the word of faith, which we preach.
9 For if thou confess with thy mouth the Lord Jesus and believe in thy heart that God hath raised him up from the dead, thou shalt be saved.
10 For, with the heart, we believe unto justice: but, with the mouth, confession is made unto salvation.
11 For the scripture saith: Whosoever believeth in him shall not be confounded.
12 For there is no distinction of the Jew and the Greek: for the same is Lord over all, rich unto all that call upon him.
13 For whosoever shall call upon the name of the Lord shall be saved.
14 How then shall they call on him in whom they have not believed? Or how shall they believe him of whom they have not heard? And how shall they hear without a preacher?
15 And how shall they preach unless they be sent, as it is written: How beautiful are the feet of them that preach the gospel of peace, of them that bring glad tidings of good things?
16 But all do not obey the gospel. For Isaias saith: Lord, who hath believed our report?
17 Faith then cometh by hearing; and hearing by the word of Christ.
V
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1. first, he cites their ignorance
 
 
Chapter 10
2 For I bear them witness that they have a zeal of God, but not according to knowledge.
V
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2. second, he shows the area of their ignorance, at for they, being ignorant of the justice
10:3
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Chapter 10
3 For they, not knowing the justice of God and seeking to establish their own, have not submitted themselves to the justice of God.
4 For the end of the law is Christ: unto justice to everyone that believeth.
V
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3. third, he proves the truth of those matters about which they were ignorant, at for Moses wrote
10:5
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Chapter 10
5 For Moses wrote that the justice which is of the law: The man that shall do it shall live by it.
6 But the justice which is of faith, speaketh thus: Say not in thy heart: Who shall ascend into heaven? That is to bring Christ down;
7 Or who shall descend into the deep? That is, to bring up Christ again from the dead.
8 But what saith the scripture? The word is nigh thee; even in thy mouth and in thy heart. This is the word of faith, which we preach.
9 For if thou confess with thy mouth the Lord Jesus and believe in thy heart that God hath raised him up from the dead, thou shalt be saved.
10 For, with the heart, we believe unto justice: but, with the mouth, confession is made unto salvation.
11 For the scripture saith: Whosoever believeth in him shall not be confounded.
12 For there is no distinction of the Jew and the Greek: for the same is Lord over all, rich unto all that call upon him.
13 For whosoever shall call upon the name of the Lord shall be saved.
14 How then shall they call on him in whom they have not believed? Or how shall they believe him of whom they have not heard? And how shall they hear without a preacher?
15 And how shall they preach unless they be sent, as it is written: How beautiful are the feet of them that preach the gospel of peace, of them that bring glad tidings of good things?
16 But all do not obey the gospel. For Isaias saith: Lord, who hath believed our report?
17 Faith then cometh by hearing; and hearing by the word of Christ.
V
*
1. first, he shows by his words the condition of legal justice
 
 
Chapter 10
5 For Moses wrote that the justice which is of the law: The man that shall do it shall live by it.
V
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2. second, he shows the condition of the justice of faith, at but the justice which is of faith
10:6
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Chapter 10
6 But the justice which is of faith, speaketh thus: Say not in thy heart: Who shall ascend into heaven? That is to bring Christ down;
7 Or who shall descend into the deep? That is, to bring up Christ again from the dead.
8 But what saith the scripture? The word is nigh thee; even in thy mouth and in thy heart. This is the word of faith, which we preach.
9 For if thou confess with thy mouth the Lord Jesus and believe in thy heart that God hath raised him up from the dead, thou shalt be saved.
10 For, with the heart, we believe unto justice: but, with the mouth, confession is made unto salvation.
11 For the scripture saith: Whosoever believeth in him shall not be confounded.
12 For there is no distinction of the Jew and the Greek: for the same is Lord over all, rich unto all that call upon him.
13 For whosoever shall call upon the name of the Lord shall be saved.
14 How then shall they call on him in whom they have not believed? Or how shall they believe him of whom they have not heard? And how shall they hear without a preacher?
15 And how shall they preach unless they be sent, as it is written: How beautiful are the feet of them that preach the gospel of peace, of them that bring glad tidings of good things?
16 But all do not obey the gospel. For Isaias saith: Lord, who hath believed our report?
17 Faith then cometh by hearing; and hearing by the word of Christ.
V
*
1. first, Moses shows the certitude of faith which ought to be in man’s heart
 
 
Chapter 10
6 But the justice which is of faith, speaketh thus: Say not in thy heart: Who shall ascend into heaven? That is to bring Christ down;
7 Or who shall descend into the deep? That is, to bring up Christ again from the dead.
V
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2. second, the effect of faith, at but what says the Scripture?
 
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Chapter 10
8 But what saith the scripture? The word is nigh thee; even in thy mouth and in thy heart. This is the word of faith, which we preach.
9 For if thou confess with thy mouth the Lord Jesus and believe in thy heart that God hath raised him up from the dead, thou shalt be saved.
10 For, with the heart, we believe unto justice: but, with the mouth, confession is made unto salvation.
11 For the scripture saith: Whosoever believeth in him shall not be confounded.
12 For there is no distinction of the Jew and the Greek: for the same is Lord over all, rich unto all that call upon him.
13 For whosoever shall call upon the name of the Lord shall be saved.
14 How then shall they call on him in whom they have not believed? Or how shall they believe him of whom they have not heard? And how shall they hear without a preacher?
15 And how shall they preach unless they be sent, as it is written: How beautiful are the feet of them that preach the gospel of peace, of them that bring glad tidings of good things?
16 But all do not obey the gospel. For Isaias saith: Lord, who hath believed our report?
17 Faith then cometh by hearing; and hearing by the word of Christ.
V
>
1. first, he quotes the authority
 
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Chapter 10
8a But what saith the scripture? The word is nigh thee; even in thy mouth and in thy heart.
*
1. first, it says, the word is near you, even on your mouth and in your heart (cf. Deut. 30:14)
 
 
*
2. second, hence, the word is near you can be referred to the fact that we have obtained God’s word through Christ’s birth and resurrection (cf. Heb. 2:3; Jer. 1:9)
 
828
*
3. third, or, according to the Gloss, the word near should be understood with reference to usefulness, as we say something is near us when it is expedient or useful to us (cf. John 15:3)
 
 
*
4. fourth, or it can be referred to the fact that the words of faith, even though they are above reason (cf. Sir. 3:25) are nevertheless not contrary to reason, because truth cannot be contrary to truth (cf. Ps. 93:5)
 
 
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2. second, he explains the above words, at this is the word of faith
 
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Chapter 10
8b This is the word of faith, which we preach.
9 For if thou confess with thy mouth the Lord Jesus and believe in thy heart that God hath raised him up from the dead, thou shalt be saved.
V
*
1. first, he shows what that word is about which Moses speaks, at this is the word of faith which we preach (cf. 2 Tim. 4:2; Jer. 23:28)
 
 
Chapter 10
8b This is the word of faith, which we preach.
V
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2. second, he explains how this word is on the lips by confession and in the heart by faith
 
 
Chapter 10
9 For if thou confess with thy mouth the Lord Jesus and believe in thy heart that God hath raised him up from the dead, thou shalt be saved.
V
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3. third, he proves that the explanation is fitting, setting out an example of this in two points which Moses seems to mention, and here he proves what he had said in the universal, at with the heart man believes
10:10
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Chapter 10
10 For, with the heart, we believe unto justice: but, with the mouth, confession is made unto salvation.
11 For the scripture saith: Whosoever believeth in him shall not be confounded.
12 For there is no distinction of the Jew and the Greek: for the same is Lord over all, rich unto all that call upon him.
13 For whosoever shall call upon the name of the Lord shall be saved.
14 How then shall they call on him in whom they have not believed? Or how shall they believe him of whom they have not heard? And how shall they hear without a preacher?
15 And how shall they preach unless they be sent, as it is written: How beautiful are the feet of them that preach the gospel of peace, of them that bring glad tidings of good things?
16 But all do not obey the gospel. For Isaias saith: Lord, who hath believed our report?
17 Faith then cometh by hearing; and hearing by the word of Christ.
V
>
1. first, he shows that by faith and confession of faith man obtains salvation
 
 
Chapter 10
10 For, with the heart, we believe unto justice: but, with the mouth, confession is made unto salvation.
11 For the scripture saith: Whosoever believeth in him shall not be confounded.
12 For there is no distinction of the Jew and the Greek: for the same is Lord over all, rich unto all that call upon him.
13 For whosoever shall call upon the name of the Lord shall be saved.
V
*
1. first, he presents his proposition, saying, I am correct in saying that if you confess with your lips and believe in your heart, you will be saved
 
831
Chapter 10
10 For, with the heart, we believe unto justice: but, with the mouth, confession is made unto salvation.
V
*
2. second, he proves his proposition with an authority, at for the Scripture
11:11
833
Chapter 10
11 For the scripture saith: Whosoever believeth in him shall not be confounded.
V
*
3. third, he shows that this applies to all men, when Isaiah asserts this indefinitely, at there is no distinction
11:12
834
Chapter 10
12 For there is no distinction of the Jew and the Greek: for the same is Lord over all, rich unto all that call upon him.
13 For whosoever shall call upon the name of the Lord shall be saved.
V
>
2. second, he lays down the order of salvation, at how then shall they call on him
10:14
835
Chapter 10
14 How then shall they call on him in whom they have not believed? Or how shall they believe him of whom they have not heard? And how shall they hear without a preacher?
15 And how shall they preach unless they be sent, as it is written: How beautiful are the feet of them that preach the gospel of peace, of them that bring glad tidings of good things?
16 But all do not obey the gospel. For Isaias saith: Lord, who hath believed our report?
>
1. first, he shows that the later steps in this order cannot occur without the earlier
 
 
*
1. first, he presents the order of things required for salvation
 
836
*
2. second, he supports what he had supposed, at as it is written
10:15
839
*
2. second, he shows that after the earlier steps have been take, the later do not necessarily follow, at but all do not obey the Gospel
10:16
842
V
*
3. third, he draws the conclusion, at faith therefore comes by hearing
10:17
844
Chapter 10
17 Faith then cometh by hearing; and hearing by the word of Christ.
V
>
2. second, that it is not wholly inexcusable, because their ignorance was not invincible or rooted in necessity, but somehow voluntary, at but I say: have they not heard
10:18
845
Chapter 10
18 But I say: Have they not heard? Yes, verily: Their sound hath gone forth into all the earth: and their words unto the ends of the whole world.
19 But I say: Hath not Israel known? First, Moses saith: I will provoke you to jealousy by that which is not a nation: by a foolish nation I will anger you.
20 But Isaias is bold, and saith: I was found by them that did not seek me. I appeared openly to them that asked not after me.
21 But to Israel he saith: All the day long have I spread my hands to a people that believeth not and contradicteth me.
V
>
1. first, because they heard the teaching of the apostles
 
 
Chapter 10
18 But I say: Have they not heard? Yes, verily: Their sound hath gone forth into all the earth: and their words unto the ends of the whole world.
V
*
1. first, he asks a question, saying: we have said that faith comes from hearing and that men cannot believe a person whom they have not heard. But I say, have they not heard? (cf. John 15:22)
 
846
Chapter 10
18a But I say: Have they not heard?
V
*
2. second, he answers the question by interjecting the authority of the Psalm: their sound has gone forth into all the earth (Ps. 19:4)
 
847
Chapter 10
18b Yes, verily: Their sound hath gone forth into all the earth: and their words unto the ends of the whole world.
V
*
2. second, from what they knew from the teachings of the law and of the prophets, at but I say: has not Israel known?
10:19
850
Chapter 10
19 But I say: Hath not Israel known? First, Moses saith: I will provoke you to jealousy by that which is not a nation: by a foolish nation I will anger you.
20 But Isaias is bold, and saith: I was found by them that did not seek me. I appeared openly to them that asked not after me.
21 But to Israel he saith: All the day long have I spread my hands to a people that believeth not and contradicteth me.
V
>
2. second, he shows that their fall is not universal, at I say then
11:1
859
Chapter 11
1 I say then: Hath God cast away his people? God forbid! For I also am an Israelite of the seed of Abraham, of the tribe of Benjamin.
2 God hath not cast away his people which he foreknew. Know you not what the scripture saith of Elias, how he calleth on God against Israel?
3 Lord, they have slain thy prophets, they have dug down thy altars. And I am left alone: and they seek my life.
4 But what saith the divine answer to him? I have left me seven thousand men that have not bowed their knees to Baal.
5 Even so then, at this present time also, there is a remnant saved according to the election of grace.
6 And if by grace, it is not now by works: otherwise grace is no more grace.
7 What then? That which Israel sought, he hath not obtained: but the election hath obtained it. And the rest have been blinded.
8 As it is written: God hath given them the spirit of insensibility; eyes that they should not see and ears that they should not hear, until this present day.
9 And David saith: Let their table be made a snare and a trap and a stumbling block and a recompense unto them.
10 Let their eyes be darkened, that they may not see: and bow down their back always.
V
>
1. first, he raises a question, at has God entirely cast away his people, i.e., the Jews?
 
860
Chapter 11
1a I say then: Hath God cast away his people?
*
cf. Ps. 74:1; Lam. 2:7
 
 
V
>
2. second, he answers it, and shows that God has not totally rejected the Jewish people, at God forbid
 
861
Chapter 11
1b God forbid! For I also am an Israelite of the seed of Abraham, of the tribe of Benjamin.
2 God hath not cast away his people which he foreknew. Know you not what the scripture saith of Elias, how he calleth on God against Israel?
3 Lord, they have slain thy prophets, they have dug down thy altars. And I am left alone: and they seek my life.
4 But what saith the divine answer to him? I have left me seven thousand men that have not bowed their knees to Baal.
5 Even so then, at this present time also, there is a remnant saved according to the election of grace.
6 And if by grace, it is not now by works: otherwise grace is no more grace.
V
>
1. first, he proves this first of all with respect to himself, at for I also, living in the faith of Christ, am an Israelite
 
 
Chapter 11
1b God forbid! For I also am an Israelite of the seed of Abraham, of the tribe of Benjamin.
>
1. first, by race
 
 
*
cf. 2 Cor. 11:22
 
 
>
2. second, by not being a proselyte
 
 
*
cf. 2 Cor. 11:23
 
 
>
3. third, by being of Benjamin, a son of Jacob’s favorite wife Rachel
 
 
*
cf. Phil. 3:5; Gen. 49:27
 
 
V
>
2. second, he shows that God’s people has not been rejected by God in regard to many chosen ones, at God has not cast away
11:2
862
Chapter 11
2 God hath not cast away his people which he foreknew. Know you not what the scripture saith of Elias, how he calleth on God against Israel?
3 Lord, they have slain thy prophets, they have dug down thy altars. And I am left alone: and they seek my life.
4 But what saith the divine answer to him? I have left me seven thousand men that have not bowed their knees to Baal.
5 Even so then, at this present time also, there is a remnant saved according to the election of grace.
6 And if by grace, it is not now by works: otherwise grace is no more grace.
V
*
1. first, he states his proposition
 
863
Chapter 11
2a God hath not cast away his people which he foreknew.
V
>
2. second, he recalls a similar situation, at do you not know
 
864
Chapter 11
2b Know you not what the scripture saith of Elias, how he calleth on God against Israel?
3 Lord, they have slain thy prophets, they have dug down thy altars. And I am left alone: and they seek my life.
4 But what saith the divine answer to him? I have left me seven thousand men that have not bowed their knees to Baal.
*
1. first, he presents Elijah’s plea
 
865
*
2. second, the Lord’s reply, at but what does the divine answer say
11:4
 
V
*
3. third, he adapts it, at even so then, at this present time
11:5
871
Chapter 11
5 Even so then, at this present time also, there is a remnant saved according to the election of grace.
6 And if by grace, it is not now by works: otherwise grace is no more grace.
V
*
3. third, he draws a conclusion, at what then
11:7
872
Chapter 11
7 What then? That which Israel sought, he hath not obtained: but the election hath obtained it. And the rest have been blinded.
8 As it is written: God hath given them the spirit of insensibility; eyes that they should not see and ears that they should not hear, until this present day.
9 And David saith: Let their table be made a snare and a trap and a stumbling block and a recompense unto them.
10 Let their eyes be darkened, that they may not see: and bow down their back always.
V
>
3. third, that it is neither useless nor irreparable, at I say then
11:11
878
Chapter 11
11 I say then: Have they so stumbled, that they should fall? God forbid! But by their offence salvation is come to the Gentiles, that they may be emulous of them.
12 Now if the offence of them be the riches of the world and the diminution of them the riches of the Gentiles: how much more the fulness of them?
13 For I say to you, Gentiles: As long indeed as I am the apostle of the Gentiles, I will honour my ministry,
14 If, by any means, I may provoke to emulation them who are my flesh and may save some of them.
15 For if the loss of them be the reconciliation of the world, what shall the receiving of them be, but life from the dead?
16 For if the firstfruit be holy, so is the lump also: and if the root be holy, so are the branches.
17 And if some of the branches be broken and thou, being a wild olive, art ingrafted in them and art made partaker of the root and of the fatness of the olive tree:
18 Boast not against the branches. But if thou boast, thou bearest not the root: but the root thee.
19 Thou wilt say then: The branches were broken off that I might be grafted in.
20 Well: because of unbelief they were broken off. But thou standest by faith. Be not highminded, but fear.
21 For if God hath not spared the natural branches, fear lest perhaps also he spare not thee.
22 See then the goodness and the severity of God: towards them indeed that are fallen, the severity; but towards thee, the goodness of God, if thou abide in goodness. Otherwise thou also shalt be cut off.
23 And they also, if they abide not still in unbelief, shall be grafted in: for God is able to graft them in again.
24 For if thou were cut out of the wild olive tree, which is natural to thee; and, contrary to nature, wert grafted into the good olive tree: how much more shall they that are the natural branches be grafted into their own olive tree?
25 For I would not have you ignorant, brethren, of this mystery (lest you should be wise in your own conceits) that blindness in part has happened in Israel, until the fulness of the Gentiles should come in.
26 And so all Israel should be saved, as it is written: There shall come out of Sion, he that shall deliver and shall turn away ungodliness from Jacob.
27 And this is to them my covenant: when I shall take away their sins.
28 As concerning the gospel, indeed, they are enemies for your sake: but as touching the election, they are most dear for the sake of the fathers.
29 For the gifts and the calling of God are without repentance.
30 For as you also in times past did not believe God, but now have obtained mercy, through their unbelief:
31 So these also now have not believed, for your mercy, that they also may obtain mercy.
32 For God hath concluded all in unbelief, that he may have mercy on all.
33 O the depth of the riches of the wisdom and of the knowledge of God! How incomprehensible are his judgments, and how unsearchable his ways!
34 For who hath known the mind of the Lord? Or who hath been his counsellor?
35 Or who hath first given to him, and recompense shall be made him?
36 For of him, and by him, and in him, are all things: to him be glory for ever. Amen.
V
*
1. first, he shows that the fall of the Jews is useful and reparable
 
 
Chapter 11
11 I say then: Have they so stumbled, that they should fall? God forbid! But by their offence salvation is come to the Gentiles, that they may be emulous of them.
12 Now if the offence of them be the riches of the world and the diminution of them the riches of the Gentiles: how much more the fulness of them?
13 For I say to you, Gentiles: As long indeed as I am the apostle of the Gentiles, I will honour my ministry,
14 If, by any means, I may provoke to emulation them who are my flesh and may save some of them.
15 For if the loss of them be the reconciliation of the world, what shall the receiving of them be, but life from the dead?
16 For if the firstfruit be holy, so is the lump also: and if the root be holy, so are the branches.
V
>
2. second, he disputes the gentiles’ boasting against the Jews, at and if some o the branches
11:17
894
Chapter 11
17 And if some of the branches be broken and thou, being a wild olive, art ingrafted in them and art made partaker of the root and of the fatness of the olive tree:
18 Boast not against the branches. But if thou boast, thou bearest not the root: but the root thee.
19 Thou wilt say then: The branches were broken off that I might be grafted in.
20 Well: because of unbelief they were broken off. But thou standest by faith. Be not highminded, but fear.
21 For if God hath not spared the natural branches, fear lest perhaps also he spare not thee.
22 See then the goodness and the severity of God: towards them indeed that are fallen, the severity; but towards thee, the goodness of God, if thou abide in goodness. Otherwise thou also shalt be cut off.
23 And they also, if they abide not still in unbelief, shall be grafted in: for God is able to graft them in again.
24 For if thou were cut out of the wild olive tree, which is natural to thee; and, contrary to nature, wert grafted into the good olive tree: how much more shall they that are the natural branches be grafted into their own olive tree?
25 For I would not have you ignorant, brethren, of this mystery (lest you should be wise in your own conceits) that blindness in part has happened in Israel, until the fulness of the Gentiles should come in.
26 And so all Israel should be saved, as it is written: There shall come out of Sion, he that shall deliver and shall turn away ungodliness from Jacob.
27 And this is to them my covenant: when I shall take away their sins.
28 As concerning the gospel, indeed, they are enemies for your sake: but as touching the election, they are most dear for the sake of the fathers.
29 For the gifts and the calling of God are without repentance.
30 For as you also in times past did not believe God, but now have obtained mercy, through their unbelief:
31 So these also now have not believed, for your mercy, that they also may obtain mercy.
32 For God hath concluded all in unbelief, that he may have mercy on all.
33 O the depth of the riches of the wisdom and of the knowledge of God! How incomprehensible are his judgments, and how unsearchable his ways!
34 For who hath known the mind of the Lord? Or who hath been his counsellor?
35 Or who hath first given to him, and recompense shall be made him?
36 For of him, and by him, and in him, are all things: to him be glory for ever. Amen.
V
*
1. first, he shows that the converted gentiles must not boast against the Jews
 
 
Chapter 11
17 And if some of the branches be broken and thou, being a wild olive, art ingrafted in them and art made partaker of the root and of the fatness of the olive tree:
18 Boast not against the branches. But if thou boast, thou bearest not the root: but the root thee.
V
>
2. second, he answers or excludes an objection from the gentiles, at you will say then
11:19
898
Chapter 11
19 Thou wilt say then: The branches were broken off that I might be grafted in.
20 Well: because of unbelief they were broken off. But thou standest by faith. Be not highminded, but fear.
21 For if God hath not spared the natural branches, fear lest perhaps also he spare not thee.
22 See then the goodness and the severity of God: towards them indeed that are fallen, the severity; but towards thee, the goodness of God, if thou abide in goodness. Otherwise thou also shalt be cut off.
23 And they also, if they abide not still in unbelief, shall be grafted in: for God is able to graft them in again.
24 For if thou were cut out of the wild olive tree, which is natural to thee; and, contrary to nature, wert grafted into the good olive tree: how much more shall they that are the natural branches be grafted into their own olive tree?
25 For I would not have you ignorant, brethren, of this mystery (lest you should be wise in your own conceits) that blindness in part has happened in Israel, until the fulness of the Gentiles should come in.
26 And so all Israel should be saved, as it is written: There shall come out of Sion, he that shall deliver and shall turn away ungodliness from Jacob.
27 And this is to them my covenant: when I shall take away their sins.
28 As concerning the gospel, indeed, they are enemies for your sake: but as touching the election, they are most dear for the sake of the fathers.
29 For the gifts and the calling of God are without repentance.
30 For as you also in times past did not believe God, but now have obtained mercy, through their unbelief:
31 So these also now have not believed, for your mercy, that they also may obtain mercy.
32 For God hath concluded all in unbelief, that he may have mercy on all.
33 O the depth of the riches of the wisdom and of the knowledge of God! How incomprehensible are his judgments, and how unsearchable his ways!
34 For who hath known the mind of the Lord? Or who hath been his counsellor?
35 Or who hath first given to him, and recompense shall be made him?
36 For of him, and by him, and in him, are all things: to him be glory for ever. Amen.
V
*
1. first, first, he presents the objection
 
 
Chapter 11
19 Thou wilt say then: The branches were broken off that I might be grafted in.
V
*
2. second, he excludes it from a consideration of divine justice, at well
11:20
900?
Chapter 11
20 Well: because of unbelief they were broken off. But thou standest by faith. Be not highminded, but fear.
21 For if God hath not spared the natural branches, fear lest perhaps also he spare not thee.
V
>
3. third, he urges them to diligently consider God’s judgements, at see then the goodness
11:22
903
Chapter 11
22 See then the goodness and the severity of God: towards them indeed that are fallen, the severity; but towards thee, the goodness of God, if thou abide in goodness. Otherwise thou also shalt be cut off.
23 And they also, if they abide not still in unbelief, shall be grafted in: for God is able to graft them in again.
24 For if thou were cut out of the wild olive tree, which is natural to thee; and, contrary to nature, wert grafted into the good olive tree: how much more shall they that are the natural branches be grafted into their own olive tree?
25 For I would not have you ignorant, brethren, of this mystery (lest you should be wise in your own conceits) that blindness in part has happened in Israel, until the fulness of the Gentiles should come in.
26 And so all Israel should be saved, as it is written: There shall come out of Sion, he that shall deliver and shall turn away ungodliness from Jacob.
27 And this is to them my covenant: when I shall take away their sins.
28 As concerning the gospel, indeed, they are enemies for your sake: but as touching the election, they are most dear for the sake of the fathers.
29 For the gifts and the calling of God are without repentance.
30 For as you also in times past did not believe God, but now have obtained mercy, through their unbelief:
31 So these also now have not believed, for your mercy, that they also may obtain mercy.
32 For God hath concluded all in unbelief, that he may have mercy on all.
33 O the depth of the riches of the wisdom and of the knowledge of God! How incomprehensible are his judgments, and how unsearchable his ways!
34 For who hath known the mind of the Lord? Or who hath been his counsellor?
35 Or who hath first given to him, and recompense shall be made him?
36 For of him, and by him, and in him, are all things: to him be glory for ever. Amen.
V
*
1. first, he invites them to consider
 
 
Chapter 11
22 See then the goodness and the severity of God: towards them indeed that are fallen, the severity; but towards thee, the goodness of God, if thou abide in goodness. Otherwise thou also shalt be cut off.
23 And they also, if they abide not still in unbelief, shall be grafted in: for God is able to graft them in again.
24 For if thou were cut out of the wild olive tree, which is natural to thee; and, contrary to nature, wert grafted into the good olive tree: how much more shall they that are the natural branches be grafted into their own olive tree?
V
>
2. second, he instructs them as though unable to consider by themselves, at for I would not have you ignorant
11:25
912
Chapter 11
25 For I would not have you ignorant, brethren, of this mystery (lest you should be wise in your own conceits) that blindness in part has happened in Israel, until the fulness of the Gentiles should come in.
26 And so all Israel should be saved, as it is written: There shall come out of Sion, he that shall deliver and shall turn away ungodliness from Jacob.
27 And this is to them my covenant: when I shall take away their sins.
28 As concerning the gospel, indeed, they are enemies for your sake: but as touching the election, they are most dear for the sake of the fathers.
29 For the gifts and the calling of God are without repentance.
30 For as you also in times past did not believe God, but now have obtained mercy, through their unbelief:
31 So these also now have not believed, for your mercy, that they also may obtain mercy.
32 For God hath concluded all in unbelief, that he may have mercy on all.
*
1. first, he presents a fact
 
 
*
2. second, he proves it, at as it is written
 
 
*
3. third, he gives the reason, at for as you also
 
 
V
>
3. third, as though he himself were not perfectly capable of this investigation, he exclaims in admiration of God’s wisdom, at O the depth of the riches
11:33
933
Chapter 11
33 O the depth of the riches of the wisdom and of the knowledge of God! How incomprehensible are his judgments, and how unsearchable his ways!
34 For who hath known the mind of the Lord? Or who hath been his counsellor?
35 Or who hath first given to him, and recompense shall be made him?
36 For of him, and by him, and in him, are all things: to him be glory for ever. Amen.
V
>
1. first, he extols the divine excellence
 
 
Chapter 11
33 O the depth of the riches of the wisdom and of the knowledge of God! How incomprehensible are his judgments, and how unsearchable his ways!
>
1. first, he extols the divine wisdom in itself
 
934
*
1. first, as to its depth
 
 
*
2. second, in regard to its fullness, at of the riches
 
935
*
3. third, in regard to its perfection, at of the wisdom and of the knowledge of God
 
936
>
2. second, in relation to us, that is compared to our understanding, at how incomprehensible
 
937
*
1. first, in regard to wisdom, whose function is to judge and put things in order
 
 
*
2. second, in regard to knowledge, through which he is at work in things
 
 
V
>
2. second, he proves what he says, at for who has known
11:34
938
Chapter 11
34 For who hath known the mind of the Lord? Or who hath been his counsellor?
35 Or who hath first given to him, and recompense shall be made him?
36 For of him, and by him, and in him, are all things: to him be glory for ever. Amen.
V
>
1. first, by appealing to two authorities
 
 
Chapter 11
34 For who hath known the mind of the Lord? Or who hath been his counsellor?
35 Or who hath first given to him, and recompense shall be made him?
36 For of him, and by him, and in him, are all things: to him be glory for ever. Amen.
>
1. first, Isaiah
 
 
*
1. first, in Isaiah, we find, “for who has helped the spirit of the Lord, or who has been his counselor?”(Isa 40:13)
 
 
*
2. second, and in place of this he says, for who has known the mind of the Lord? Or who has been his counselor?
 
 
>
2. second, the other authority is in Job
 
 
*
1. first, in Job, we find, “who has given me before that I should repay him?” (Job 41:2)
 
 
*
2. second, and in place of this he says, or who has first given to him, and recompense shall be made him?
 
 
V
>
2. second, in these words and those that follow them the apostle does three things
 
 
Chapter 11
34 For who hath known the mind of the Lord? Or who hath been his counsellor?
35 Or who hath first given to him, and recompense shall be made him?
36 For of him, and by him, and in him, are all things: to him be glory for ever. Amen.
V
>
1. first, he shows the excellence of divine wisdom as compared to our understanding
 
939
Chapter 11
34a For who hath known the mind of the Lord?
*
1. first, he says, how incomprehensible are his judgments, and how unsearchable his ways! For who has known the mind of the Lord, namely, through which he judges and acts
 
 
>
2. second, this is as if to say, no one, unless God reveals it
 
 
*
1. first, who shall know your thought, except you give wisdom, and send your Holy Spirit from above (Wis 9:17)
 
 
*
2. second, and the things of God no one knows but the Spirit of God. But to us God has revealed them through his Spirit (1 Cor 2:10)
 
 
V
>
2. second, he shows the excellence of divine wisdom according as it has height in itself, and indeed is that height which is the supreme principle
 
940
Chapter 11
34b Or who hath been his counsellor?
35 Or who hath first given to him, and recompense shall be made him?
36 For of him, and by him, and in him, are all things: to him be glory for ever. Amen.
V
>
1. first, that it does not proceed from something else, or that it does not proceed from a higher source, and this is shown in two ways
 
941
Chapter 11
34b Or who hath been his counsellor?
35 Or who hath first given to him, and recompense shall be made him?
>
1. first, by the fact that it is not instructed by someone else’s teaching
 
 
*
1. first, hence, he says: or who has been his counselor?
 
 
>
2. second, that is if to say: no one; for counsel is needed by one who does not fully know how something is to be done, and this does not apply to God
 
 
*
1. first, “to whom have you given counsel? Perhaps to him that has no wisdom” (Job 26:3)
 
 
*
2. second, “who has stood in the counsel of the Lord?” (Jer 23:18)
 
 
>
2. second, by the fact that it is not helped by another’s gift
 
 
*
1. first, hence he adds: or who has first given to him, and recompense shall be made him, as one giving first?
 
 
>
2. second, this is as if to say: no one; for man can give God only what he has received from God
 
 
*
1. first, “all this abundance comes from your hand and is all your own” (1 Chr 29:16)
 
 
*
2. second, “if you do justly, what shall you give him, or what shall he receive of your hand?” (Job 35:7)
 
 
V
>
2. second, that other things proceed from it, that is, he shows God’s depth, inasmuch as in him are all things, at for from him
 
942
Chapter 11
36a For of him, and by him, and in him, are all things: to him be glory for ever.
V
>
1. first, he shows his causality
 
943
Chapter 11
36a For of him, and by him, and in him, are all things [Quoniam ex ipso, et per ipsum, et in ipso sunt omnia]
*
1. first, it is right to say that no one first gave to him, because from him, and through him, and in him, are all things; thus nothing can be unless received from God
 
 
>
2. second, to designate causality he uses three prepositions, namely, from [ex], through [per], and in [in]
 
 
>
1. first, but the preposition from [ex] denotes a principle of change
 
 
>
1. first, and this is in three ways
 
 
*
1. first, in one way the acting or moving principle
 
 
*
2. second, in another way the matter
 
 
*
3. third, the opposite contrary, which is the point of departure of the change
 
 
>
2. second, for we say about a knife
 
 
*
1. first, that the knife came to be from the knife maker
 
 
*
2. second, from the steel
 
 
*
3. third, and from the unshaped matter
 
 
>
3. third, but the universe of creatures was not made from pre-existing matter, because even their matter is an effect of God
 
 
*
1. first, accordingly, created things are not said to be from something
 
 
>
2. second, but from its opposite, which is nothing
 
 
*
1. first, because they were nothing, before they were created to exist: we are born of nothing (Wis 2:2)
 
 
*
2. second, but all things are from God as from their first maker: all things are from God (1 Cor 11:12)
 
 
>
3. third, it should be noted that another Latin word for from is de, which seems to suggest the same relationships; however, de always designates a consubstantial cause
 
944
*
1. first, for we say that the knife is from the iron, but not from the maker
 
 
*
2. second, therefore, because the Son proceeds from the Father as consubstantial with him, we say that the Son is from the Father
 
 
*
3. third, but creatures do not proceed from God as consubstantial with him; hence, they are not said to be from him but out from him
 
 
>
2. second, the preposition through [per] designates the cause of an action
 
945
>
1. first, but because an action lies between the maker and the things he makes, there are two ways in which the preposition through can designate the cause of an action
 
 
>
1. first, in one way according as the action comes from its performer, as something which is its own cause of acting is said to act through itself
 
 
*
1. first, in one way this is the form, as we say that fire acts through heat
 
 
*
2. second, in another way it is a higher agent, as we say that man begets man through the power of the sun or rather of God
 
 
>
3. third, so, therefore, all things are said to be through him in two ways
 
 
*
1. first, in one way as through the first agent, by whose power all things act: through me kings reign (Prov 8:15)
 
 
*
2. second, in another way, inasmuch as his wisdom, which is his essence, is the form through which God makes all things: the Lord through wisdom founded the earth (Prov 3:19)
 
 
>
2. second, in another way the preposition through designates the cause of an action, not as it comes from the performer but as terminated in its products, as we say that the artisan makes a knife through a hammer
 
946
*
1. first, not that the hammer works with the artisan in the way described above, but because the knife comes to be from the activity of the artisan by means of the hammer
 
 
>
2. second, therefore, it is said that this preposition, through, designates authority directly, as when we say that the king acts through his bailiff
 
 
*
1. first, which pertains to what is now being said
 
 
*
2. second, but sometimes in a causal sense, as when we say that the bailiff acts through the king—which pertains to the preceding mode
 
 
>
2. second, in this mode about which we are now speaking, all things are said to have been made by the Father through the Son
 
 
*
1. first, as in Job: all things were made through him (Job 1:3)
 
 
>
2. second, not that the Father has from the Son the power to make things
 
 
>
1. first, but rather that the Son accepts the power of making things from the Father
 
 
*
1. first, a power not instrumental but principal
 
 
*
2. second, not of a lower order but equal
 
 
*
3. third, not diverse but the same: whatever the Father does, that the Son does likewise (John 5:19)
 
 
*
2. second, hence although all things were made by the Father through the Son, the Son is not an instrument or minister of the Father
 
 
>
3. third, the preposition in [in] also designates a causal relationship in three ways
 
947
>
1. first, in one way it designates matter
 
 
*
1. first, as we say that the soul is in the body or a form in matter
 
 
*
2. second, this is not the way in which things are said to be in God, because he is not the material cause of thing
 
 
>
2. second, in another way it designates a relationship of efficient cause
 
 
*
1. first, in whose power it lies to dispose of its effects
 
 
>
2. second, in this sense all things are said to be in him, inasmuch as all things lie under his power and arrangement
 
 
*
1. first, in his hand are all the ends of the earth (Ps 95:4)
 
 
*
2. second, in him we live and move and have our being (Acts 17:28)
 
 
>
3. third, in a third way it designates a relationship of final cause
 
 
*
1. first, in that the entire good of a thing and its preservation consists in its own optimum
 
 
*
2. second, in this sense all things are said to be in God as in the goodness preserving them; “all things hold together in him” (Col 1:17)
 
 
>
3. third, when he says all things it is to be taken absolutely for all things which have true being
 
948
>
1. first, sins do not have true being, but insofar as they are sins they lack some being, due to the fact that evil is nothing else than a deprivation of good
 
 
*
1. first, therefore, when he says, from him, and through him, and in him are all things, this does not include sin, because, according to Augustine, sin is nothing and man accomplishes nothing when he sins
 
 
*
2. second, yet, whatever entity is present in sin, it is from God
 
 
>
2. second, therefore, according to the foregoing
 
949
*
1. first, all things are from him, i.e., God as from the first operating power
 
 
*
2. second, all things are through him, inasmuch as he makes all things through his wisdom
 
 
*
3. third, all things are in him as in their preserving goodness
 
 
>
3. third, now these three things, namely, power, wisdom, and goodness are common to the three persons
 
 
>
1. first, hence, the statement that from him, and through him, and in him can be applied to each of the three persons
 
 
*
1. first, nevertheless, the power, which involves the notion of principle, is appropriated to the Father, who is the principle of the entire godhead
 
 
*
2. second, wisdom to the Son, who proceeds as Word, which is nothing else than wisdom begotten
 
 
*
3. third, goodness is appropriated to the Holy Spirit, who proceeds as love, whose object is goodness
 
 
>
2. second, therefore, by appropriation we can say
 
 
*
1. first, from him, namely, from the Father
 
 
*
2. second, through him, namely, through the Son
 
 
*
3. third, in him, namely, in the Holy Spirit, are all things
 
 
V
>
2. second, his dignity, which consists in the two things previously mentioned [at the previous point on causality, 943 ff. - ed.]
 
950
Chapter 11
36a2 to him be glory
*
1. first, for from the fact that all things are from him and through him and in him, honor and reverence and subjection are owed him by every creature: “if I am a father, where is my honor?” (Mal 1:6)
 
 
>
2. second, but from the fact that he has not received either counsel or gifts from anyone, glory is owed him
 
 
*
1. first, just as on the contrary it is said of man: “if then you received it, why do you boast as though it were not a gift?” (1 Cor 4:7)
 
 
*
2. second, and because this is proper to God, it is said: “I am the Lord; my glory I give to no other” (Isa 42:8)
 
 
V
>
3. third, his perpetuity, or his eternity
 
951
Chapter 11
36a3 for ever.
*
1. first, because his glory does not pass as does man’s glory, of which it is said: “all his glory is like the flower of the field” (Isa 40:6); but God’s glory lasts for all ages, i.e., through all the ages succeeding all ages, inasmuch as the duration of any given thing is called an age.
 
 
>
2. second, forever refers to the durations of incorruptible things, which contain the ages of corruptible things
 
 
*
1. first, this applies especially to God’s eternity, which can be spoken of as a plurality because of the multitude and diversity of things contained in it, even though it is one and simple in itself
 
 
*
2. second, the meaning would then be unto the ages that contain the ages: your reign is a reign of all ages (Ps 144:13)
 
 
V
>
3. third, he adds amen, as confirmation
 
952
Chapter 11
36b Amen.
*
1. first, this is as if to say: truly it is so. This is the meaning in the gospels when it says: amen, I say to you
 
 
>
2. second, sometimes, however, it means: may it come to pass
 
 
*
1. first, in Jerome’s Psalter it says: “all the people will say: amen, amen”
 
 
*
2. second, where our text has “may it come to pass; may it come to pass”
 
 
V
>
2. second, he urges them to perform the works of this grace, at I beseech you therefore
12:1
953
Chapter 12
1 I beseech you therefore, brethren, by the mercy of God, that you present your bodies a living sacrifice, holy, pleasing unto God, your reasonable service.
2 And be not conformed to this world: but be reformed in the newness of your mind, that you may prove what is the good and the acceptable and the perfect will of God.
3 For I say, by the grace that is given me, to all that are among you, not to be more wise than it behoveth to be wise, but to be wise unto sobriety and according as God hath divided to every one the measure of faith.
4 For as in one body we have many members, but all the members have not the same office:
5 So we, being many, are one body in Christ; and every one members one of another:
6 And having different gifts, according to the grace that is given us, either prophecy, to be used according to the rule of faith;
7 Or ministry, in ministering; or he that teacheth, in doctrine;
8 He that exhorteth, in exhorting; he that giveth, with simplicity; he that ruleth, with carefulness; he that sheweth mercy, with cheerfulness.
9 Let love be without dissimulation. Hating that which is evil, cleaving to that which is good,
10 Loving one another with the charity of brotherhood: with honour preventing one another.
11 In carefulness not slothful. In spirit fervent. Serving the Lord.
12 Rejoicing in hope. Patient in tribulation. Instant in prayer.
13 Communicating to the necessities of the saints. Pursuing hospitality.
14 Bless them that persecute you: bless, and curse not.
15 Rejoice with them that rejoice: weep with them that weep.
16 Being of one mind one towards another. Not minding high things, but consenting to the humble. Be not wise in your own conceits.
17 To no man rendering evil for evil. Providing good things, not only in the sight of God but also in the sight of all men.
18 If it be possible, as much as is in you, have peace with all men.
19 Revenge not yourselves, my dearly beloved; but give place unto wrath, for it is written: Revenge is mine, I will repay, saith the Lord.
20 But if the enemy be hungry, give him to eat; if he thirst, give him to drink. For, doing this, thou shalt heap coals of fire upon his head.
21 Be not overcome by evil: but overcome evil by good.
Chapter 13
1 Let every soul be subject to higher powers. For there is no power but from God: and those that are ordained of God.
2 Therefore, he that resisteth the power resisteth the ordinance of God. And they that resist purchase to themselves damnation.
3 For princes are not a terror to the good work, but to the evil. Wilt thou then not be afraid of the power? Do that which is good: and thou shalt have praise from the same.
4 For he is God’s minister to thee, for good. But if thou do that which is evil, fear: for he beareth not the sword in vain. For he is God’s minister: an avenger to execute wrath upon him that doth evil.
5 Wherefore be subject of necessity: not only for wrath, but also for conscience’ sake.
6 For therefore also you pay tribute. For they are the ministers of God, serving unto this purpose.
7 Render therefore to all men their dues. Tribute, to whom tribute is due: custom, to whom custom: fear, to whom fear: honour, to whom honour.
8 Owe no man any thing, but to love one another. For he that loveth his neighbour hath fulfilled the law.
9 For: Thou shalt not commit adultery: Thou shalt not kill: Thou shalt not steal: Thou shalt not bear false witness: Thou shalt not covet. And if there be any other commandment, it is comprised in this word: Thou shalt love thy neighbour as thyself.
10 The love of our neighbour worketh no evil. Love therefore is the fulfilling of the law.
11 And that, knowing the season, that it is now the hour for us to rise from sleep. For now our salvation is nearer than when we believed.
12 The night is passed And the day is at hand. Let us, therefore cast off the works of darkness and put on the armour of light.
13 Let us walk honestly, as in the day: not in rioting and drunkenness, not in chambering and impurities, not in contention and envy.
14 But put ye on the Lord Jesus Christ: and make not provision for the flesh in its concupiscences.
Chapter 14
1 Now him that is weak in faith, take unto you: not in disputes about thoughts.
2 For one believeth that he may eat all things: but he that is weak, let him eat herbs.
3 Let not him that eateth despise him that eateth not: and he that eateth not, let him not judge him that eateth. For God hath taken him to him.
4 Who art thou that judgest another man’s servant? To his own lord he standeth or falleth. And he shall stand: for God is able to make him stand.
5 For one judgeth between day and day: and another judgeth every day. Let every man abound in his own sense.
6 He that regardeth the day regardeth it unto the Lord. And he that eateth eateth to the Lord: for he giveth thanks to God. And he that eateth not, to the Lord he eateth not and giveth thanks to God.
7 For none of us liveth to himself: and no man dieth to himself.
8 For whether we live, we live unto the Lord: or whether we die, we die unto the Lord. Therefore, whether we live or whether we die, we are the Lord’s.
9 For to this end Christ died and rose again: that he might be Lord both of the dead and of the living.
10 But thou, why judgest thou thy brother? Or thou, why dost thou despise thy brother? For we shall all stand before the judgment seat of Christ.
11 For it is written: As I live, saith the Lord, every knee shall bow to me and every tongue shall confess to God.
12 Therefore every one of us shall render account to God for himself.
13 Let us not therefore judge one another any more. But judge this rather, that you put not a stumblingblock or a scandal in your brother’s way.
14 I know, and am confident in the Lord Jesus, that nothing is unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean.
15 For if, because of thy meat, thy brother be grieved, thou walkest not now according to charity. Destroy not him with thy meat, for whom Christ died.
16 Let not then our good be evil spoken of.
17 For the kingdom of God is not meat and drink: but justice and peace and joy in the Holy Ghost.
18 For he that in this serveth Christ pleaseth God and is approved of men.
19 Therefore, let us follow after the things that are of peace and keep the things that are of edification, one towards another.
20 Destroy not the work of God for meat. All things indeed are clean: but it is evil for that man who eateth with offence.
21 It is good not to eat flesh and not to drink wine: nor any thing whereby thy brother is offended or scandalized or made weak.
22 Hast thou faith? Have it to thyself before God. Blessed is he that condemneth not himself in that which he alloweth.
23 But he that discerneth, if he eat, is condemned; because not of faith. For all that is not of faith is sin.
Chapter 15
1 Now, we that are stronger ought to bear the infirmities of the weak and not to please ourselves.
2 Let every one of you please his neighbour unto good, to edification.
3 For Christ did not please himself: but, as it is written: The reproaches of them that reproached thee fell upon me.
4 For what things soever were written were written for our learning: that, through patience and the comfort of the scriptures, we might have hope.
5 Now the God of patience and of comfort grant you to be of one mind, one towards another, according to Jesus Christ:
6 That with one mind and with one mouth you may glorify God and the Father of our Lord Jesus Christ.
7 Wherefore, receive one another, as Christ also hath received you, unto the honour of God.
8 For I say that Christ Jesus was minister of the circumcision for the truth of God, to confirm the promises made unto the fathers:
9 But that the Gentiles are to glorify God for his mercy, as it is written: Therefore will I confess to thee, O Lord, among the Gentiles and will sing to thy name.
10 And again he saith: rejoice ye Gentiles, with his people.
11 And again: praise the Lord, all ye Gentiles: and magnify him, all ye people.
12 And again, Isaias saith: There shall be a root of Jesse; and he that shall rise up to rule the Gentiles, in him the Gentiles shall hope.
13 Now the God of hope fill you with all joy and peace in believing: that you may abound in hope and in the power of the Holy Ghost.
14 And I myself also, my brethren, am assured of you that you also are full of love, replenished with all knowledge, so that you are able to admonish one another.
15 But I have written to you, brethren, more boldly in some sort, as it were putting you in mind, because of the grace which is given me from God,
16 That I should be the minister of Christ Jesus among the Gentiles: sanctifying the gospel of God, that the oblation of the Gentiles may be made acceptable and sanctified in the Holy Ghost.
17 I have therefore glory in Christ Jesus towards God.
18 For I dare not to speak of any of those things which Christ worketh not by me, for the obedience of the Gentiles, by word and deed,
19 By the virtue of signs and wonders, in the power of the Holy Ghost, so that from Jerusalem round about, as far as unto Illyricum, I have replenished the gospel of Christ.
20 And I have so preached this gospel, not where Christ was named, lest I should build upon another man a foundation.
21 But as it is written: They to whom he was not spoken of shall see: and they that have not heard shall understand.
22 For which cause also, I was hindered very much from coming to you and have been kept away till now.
23 But now, having no more place in these countries and having a great desire these many years past to come unto you,
24 When I shall begin to take my journey into Spain, I hope that, as I pass, I shall see you and be brought on my way thither by you: if first, in part, I shall have enjoyed you.
25 But now I shall go to Jerusalem, to minister unto the saints.
26 For it hath pleased them of Macedonia and Achaia to make a contribution for the poor of the saints that are in Jerusalem.
27 For it hath pleased them: and they are their debtors. For, if the Gentiles have been made partakers of their spiritual things, they ought also in carnal things to minister to them.
28 When therefore I shall have accomplished this and consigned to them this fruit, I will come by you into Spain.
29 And I know that when I come to you I shall come in the abundance of the blessing of the gospel of Christ.
30 I beseech you therefore, brethren, through our Lord Jesus Christ and by the charity of the Holy Ghost, that you help me in your prayers for me to God,
31 That I may be delivered from the unbelievers that are in Judea and that the oblation of my service may be acceptable in Jerusalem to the saints.
32 That I may come to you with joy, by the will of God, and may be refreshed with you.
33 Now the God of peace be with, you all. Amen.
Chapter 16
1 And I commend to you Phebe, our sister, who is in the ministry of the church, that is in Cenchrae:
2 That you receive her in the Lord as becometh saints and that you assist her in whatsoever business she shall have need of you. For she also hath assisted many, and myself also.
3 Salute Prisca and Aquila, my helpers, in Christ Jesus
4 (Who have for my life laid down their own necks: to whom not I only give thanks, but also all the churches of the Gentiles),
5 And the church which is in their house. Salute Epenetus, my beloved: who is the firstfruits of Asia in Christ.
6 Salute Mary, who hath laboured much among you.
7 Salute Andronicus and Junias, my kinsmen and fellow prisoners: who are of note among the apostles, who also were in Christ before me.
8 Salute Ampliatus, most beloved to me in the Lord.
9 Salute Urbanus, our helper in Christ Jesus and Stachys, my beloved.
10 Salute Apellas, approved in Christ.
11 Salute them that are of Aristobulus’ household. Salute Herodian, my kinsman. Salute them that are of Narcissus’ household, who are in the Lord.
12 Salute Tryphaena and Tryphosa, who labour in the Lord. Salute Persis, the dearly beloved, who hath much laboured in the Lord.
13 Salute Rufus, elect in the Lord, and his mother and mine.
14 Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes: and the brethren that are with them.
15 Salute Philologus and Julia, Nereus and his sister, and Olympias: and all the saints that are with them.
16 Salute one another with an holy kiss. All the churches of Christ salute you.
17 Now I beseech you, brethren, to mark them who make dissensions and offences contrary to the doctrine which you have learned and avoid them.
18 For they that are such serve not Christ our Lord but their own belly: and by pleasing speeches and good words seduce the hearts of the innocent.
19 For your obedience is published in every place. I rejoice therefore in you. But I would have you to be wise in good and simple in evil.
20 And the God of peace crush Satan under your feet speedily. The grace of our Lord Jesus Christ be with you.
21 Timothy, my fellow labourer, saluteth you: and Lucius and Jason and Sosipater, my kinsmen.
22 I, Tertius, who wrote this epistle, salute you in the Lord.
23 Caius, my host, and the whole church saluteth you. Erastus, the treasurer of the city, saluteth you: and Quartus, a brother.
24 The grace of our Lord Jesus Christ be with you all. Amen.
25 Now to him that is able to establish you, according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which was kept secret from eternity;
26 (Which now is made manifest by the scriptures of the prophets, according to the precept of the eternal God, for the obedience of faith) known among all nations:
27 To God, the only wise, through Jesus Christ, to whom be honour and glory for ever and ever. Amen.
V
>
1. first, he sets out a general moral teaching
 
 
Chapter 12
1 I beseech you therefore, brethren, by the mercy of God, that you present your bodies a living sacrifice, holy, pleasing unto God, your reasonable service.
2 And be not conformed to this world: but be reformed in the newness of your mind, that you may prove what is the good and the acceptable and the perfect will of God.
3 For I say, by the grace that is given me, to all that are among you, not to be more wise than it behoveth to be wise, but to be wise unto sobriety and according as God hath divided to every one the measure of faith.
4 For as in one body we have many members, but all the members have not the same office:
5 So we, being many, are one body in Christ; and every one members one of another:
6 And having different gifts, according to the grace that is given us, either prophecy, to be used according to the rule of faith;
7 Or ministry, in ministering; or he that teacheth, in doctrine;
8 He that exhorteth, in exhorting; he that giveth, with simplicity; he that ruleth, with carefulness; he that sheweth mercy, with cheerfulness.
9 Let love be without dissimulation. Hating that which is evil, cleaving to that which is good,
10 Loving one another with the charity of brotherhood: with honour preventing one another.
11 In carefulness not slothful. In spirit fervent. Serving the Lord.
12 Rejoicing in hope. Patient in tribulation. Instant in prayer.
13 Communicating to the necessities of the saints. Pursuing hospitality.
14 Bless them that persecute you: bless, and curse not.
15 Rejoice with them that rejoice: weep with them that weep.
16 Being of one mind one towards another. Not minding high things, but consenting to the humble. Be not wise in your own conceits.
17 To no man rendering evil for evil. Providing good things, not only in the sight of God but also in the sight of all men.
18 If it be possible, as much as is in you, have peace with all men.
19 Revenge not yourselves, my dearly beloved; but give place unto wrath, for it is written: Revenge is mine, I will repay, saith the Lord.
20 But if the enemy be hungry, give him to eat; if he thirst, give him to drink. For, doing this, thou shalt heap coals of fire upon his head.
21 Be not overcome by evil: but overcome evil by good.
Chapter 13
1 Let every soul be subject to higher powers. For there is no power but from God: and those that are ordained of God.
2 Therefore, he that resisteth the power resisteth the ordinance of God. And they that resist purchase to themselves damnation.
3 For princes are not a terror to the good work, but to the evil. Wilt thou then not be afraid of the power? Do that which is good: and thou shalt have praise from the same.
4 For he is God’s minister to thee, for good. But if thou do that which is evil, fear: for he beareth not the sword in vain. For he is God’s minister: an avenger to execute wrath upon him that doth evil.
5 Wherefore be subject of necessity: not only for wrath, but also for conscience’ sake.
6 For therefore also you pay tribute. For they are the ministers of God, serving unto this purpose.
7 Render therefore to all men their dues. Tribute, to whom tribute is due: custom, to whom custom: fear, to whom fear: honour, to whom honour.
8 Owe no man any thing, but to love one another. For he that loveth his neighbour hath fulfilled the law.
9 For: Thou shalt not commit adultery: Thou shalt not kill: Thou shalt not steal: Thou shalt not bear false witness: Thou shalt not covet. And if there be any other commandment, it is comprised in this word: Thou shalt love thy neighbour as thyself.
10 The love of our neighbour worketh no evil. Love therefore is the fulfilling of the law.
11 And that, knowing the season, that it is now the hour for us to rise from sleep. For now our salvation is nearer than when we believed.
12 The night is passed And the day is at hand. Let us, therefore cast off the works of darkness and put on the armour of light.
13 Let us walk honestly, as in the day: not in rioting and drunkenness, not in chambering and impurities, not in contention and envy.
14 But put ye on the Lord Jesus Christ: and make not provision for the flesh in its concupiscences.
Chapter 14
1 Now him that is weak in faith, take unto you: not in disputes about thoughts.
2 For one believeth that he may eat all things: but he that is weak, let him eat herbs.
3 Let not him that eateth despise him that eateth not: and he that eateth not, let him not judge him that eateth. For God hath taken him to him.
4 Who art thou that judgest another man’s servant? To his own lord he standeth or falleth. And he shall stand: for God is able to make him stand.
5 For one judgeth between day and day: and another judgeth every day. Let every man abound in his own sense.
6 He that regardeth the day regardeth it unto the Lord. And he that eateth eateth to the Lord: for he giveth thanks to God. And he that eateth not, to the Lord he eateth not and giveth thanks to God.
7 For none of us liveth to himself: and no man dieth to himself.
8 For whether we live, we live unto the Lord: or whether we die, we die unto the Lord. Therefore, whether we live or whether we die, we are the Lord’s.
9 For to this end Christ died and rose again: that he might be Lord both of the dead and of the living.
10 But thou, why judgest thou thy brother? Or thou, why dost thou despise thy brother? For we shall all stand before the judgment seat of Christ.
11 For it is written: As I live, saith the Lord, every knee shall bow to me and every tongue shall confess to God.
12 Therefore every one of us shall render account to God for himself.
13 Let us not therefore judge one another any more. But judge this rather, that you put not a stumblingblock or a scandal in your brother’s way.
14 I know, and am confident in the Lord Jesus, that nothing is unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean.
15 For if, because of thy meat, thy brother be grieved, thou walkest not now according to charity. Destroy not him with thy meat, for whom Christ died.
16 Let not then our good be evil spoken of.
17 For the kingdom of God is not meat and drink: but justice and peace and joy in the Holy Ghost.
18 For he that in this serveth Christ pleaseth God and is approved of men.
19 Therefore, let us follow after the things that are of peace and keep the things that are of edification, one towards another.
20 Destroy not the work of God for meat. All things indeed are clean: but it is evil for that man who eateth with offence.
21 It is good not to eat flesh and not to drink wine: nor any thing whereby thy brother is offended or scandalized or made weak.
22 Hast thou faith? Have it to thyself before God. Blessed is he that condemneth not himself in that which he alloweth.
23 But he that discerneth, if he eat, is condemned; because not of faith. For all that is not of faith is sin.
Chapter 15
1 Now, we that are stronger ought to bear the infirmities of the weak and not to please ourselves.
2 Let every one of you please his neighbour unto good, to edification.
3 For Christ did not please himself: but, as it is written: The reproaches of them that reproached thee fell upon me.
4 For what things soever were written were written for our learning: that, through patience and the comfort of the scriptures, we might have hope.
5 Now the God of patience and of comfort grant you to be of one mind, one towards another, according to Jesus Christ:
6 That with one mind and with one mouth you may glorify God and the Father of our Lord Jesus Christ.
7 Wherefore, receive one another, as Christ also hath received you, unto the honour of God.
8 For I say that Christ Jesus was minister of the circumcision for the truth of God, to confirm the promises made unto the fathers:
9 But that the Gentiles are to glorify God for his mercy, as it is written: Therefore will I confess to thee, O Lord, among the Gentiles and will sing to thy name.
10 And again he saith: rejoice ye Gentiles, with his people.
11 And again: praise the Lord, all ye Gentiles: and magnify him, all ye people.
12 And again, Isaias saith: There shall be a root of Jesse; and he that shall rise up to rule the Gentiles, in him the Gentiles shall hope.
13 Now the God of hope fill you with all joy and peace in believing: that you may abound in hope and in the power of the Holy Ghost.
V
>
1. first, he teaches how one should use grace to be a perfect man
 
 
Chapter 12
1 I beseech you therefore, brethren, by the mercy of God, that you present your bodies a living sacrifice, holy, pleasing unto God, your reasonable service.
2 And be not conformed to this world: but be reformed in the newness of your mind, that you may prove what is the good and the acceptable and the perfect will of God.
3 For I say, by the grace that is given me, to all that are among you, not to be more wise than it behoveth to be wise, but to be wise unto sobriety and according as God hath divided to every one the measure of faith.
4 For as in one body we have many members, but all the members have not the same office:
5 So we, being many, are one body in Christ; and every one members one of another:
6 And having different gifts, according to the grace that is given us, either prophecy, to be used according to the rule of faith;
7 Or ministry, in ministering; or he that teacheth, in doctrine;
8 He that exhorteth, in exhorting; he that giveth, with simplicity; he that ruleth, with carefulness; he that sheweth mercy, with cheerfulness.
9 Let love be without dissimulation. Hating that which is evil, cleaving to that which is good,
10 Loving one another with the charity of brotherhood: with honour preventing one another.
11 In carefulness not slothful. In spirit fervent. Serving the Lord.
12 Rejoicing in hope. Patient in tribulation. Instant in prayer.
13 Communicating to the necessities of the saints. Pursuing hospitality.
14 Bless them that persecute you: bless, and curse not.
15 Rejoice with them that rejoice: weep with them that weep.
16 Being of one mind one towards another. Not minding high things, but consenting to the humble. Be not wise in your own conceits.
17 To no man rendering evil for evil. Providing good things, not only in the sight of God but also in the sight of all men.
18 If it be possible, as much as is in you, have peace with all men.
19 Revenge not yourselves, my dearly beloved; but give place unto wrath, for it is written: Revenge is mine, I will repay, saith the Lord.
20 But if the enemy be hungry, give him to eat; if he thirst, give him to drink. For, doing this, thou shalt heap coals of fire upon his head.
21 Be not overcome by evil: but overcome evil by good.
Chapter 13
1 Let every soul be subject to higher powers. For there is no power but from God: and those that are ordained of God.
2 Therefore, he that resisteth the power resisteth the ordinance of God. And they that resist purchase to themselves damnation.
3 For princes are not a terror to the good work, but to the evil. Wilt thou then not be afraid of the power? Do that which is good: and thou shalt have praise from the same.
4 For he is God’s minister to thee, for good. But if thou do that which is evil, fear: for he beareth not the sword in vain. For he is God’s minister: an avenger to execute wrath upon him that doth evil.
5 Wherefore be subject of necessity: not only for wrath, but also for conscience’ sake.
6 For therefore also you pay tribute. For they are the ministers of God, serving unto this purpose.
7 Render therefore to all men their dues. Tribute, to whom tribute is due: custom, to whom custom: fear, to whom fear: honour, to whom honour.
8 Owe no man any thing, but to love one another. For he that loveth his neighbour hath fulfilled the law.
9 For: Thou shalt not commit adultery: Thou shalt not kill: Thou shalt not steal: Thou shalt not bear false witness: Thou shalt not covet. And if there be any other commandment, it is comprised in this word: Thou shalt love thy neighbour as thyself.
10 The love of our neighbour worketh no evil. Love therefore is the fulfilling of the law.
11 And that, knowing the season, that it is now the hour for us to rise from sleep. For now our salvation is nearer than when we believed.
12 The night is passed And the day is at hand. Let us, therefore cast off the works of darkness and put on the armour of light.
13 Let us walk honestly, as in the day: not in rioting and drunkenness, not in chambering and impurities, not in contention and envy.
14 But put ye on the Lord Jesus Christ: and make not provision for the flesh in its concupiscences.
V
>
1. first, he offers instruction about that perfection of life relating to the sanctity by which a man serves God
 
 
Chapter 12
1 I beseech you therefore, brethren, by the mercy of God, that you present your bodies a living sacrifice, holy, pleasing unto God, your reasonable service.
2 And be not conformed to this world: but be reformed in the newness of your mind, that you may prove what is the good and the acceptable and the perfect will of God.
3 For I say, by the grace that is given me, to all that are among you, not to be more wise than it behoveth to be wise, but to be wise unto sobriety and according as God hath divided to every one the measure of faith.
4 For as in one body we have many members, but all the members have not the same office:
5 So we, being many, are one body in Christ; and every one members one of another:
6 And having different gifts, according to the grace that is given us, either prophecy, to be used according to the rule of faith;
7 Or ministry, in ministering; or he that teacheth, in doctrine;
8 He that exhorteth, in exhorting; he that giveth, with simplicity; he that ruleth, with carefulness; he that sheweth mercy, with cheerfulness.
9 Let love be without dissimulation. Hating that which is evil, cleaving to that which is good,
10 Loving one another with the charity of brotherhood: with honour preventing one another.
11 In carefulness not slothful. In spirit fervent. Serving the Lord.
12 Rejoicing in hope. Patient in tribulation. Instant in prayer.
13 Communicating to the necessities of the saints. Pursuing hospitality.
14 Bless them that persecute you: bless, and curse not.
15 Rejoice with them that rejoice: weep with them that weep.
16 Being of one mind one towards another. Not minding high things, but consenting to the humble. Be not wise in your own conceits.
17 To no man rendering evil for evil. Providing good things, not only in the sight of God but also in the sight of all men.
18 If it be possible, as much as is in you, have peace with all men.
19 Revenge not yourselves, my dearly beloved; but give place unto wrath, for it is written: Revenge is mine, I will repay, saith the Lord.
20 But if the enemy be hungry, give him to eat; if he thirst, give him to drink. For, doing this, thou shalt heap coals of fire upon his head.
21 Be not overcome by evil: but overcome evil by good.
V
>
1. first, he admonishes that a man should present himself holy to God
 
 
Chapter 12
1 I beseech you therefore, brethren, by the mercy of God, that you present your bodies a living sacrifice, holy, pleasing unto God, your reasonable service.
2 And be not conformed to this world: but be reformed in the newness of your mind, that you may prove what is the good and the acceptable and the perfect will of God.
V
>
1. first, he teaches how one should present oneself to God as regards the body
 
 
Chapter 12
1 I beseech you therefore, brethren, by the mercy of God, that you present your bodies a living sacrifice, holy, pleasing unto God, your reasonable service.
V
>
1. first, he leads them to heed what he has taught
 
954
Chapter 12
1a that you present your bodies a living sacrifice, holy, pleasing unto God, your reasonable service.
>
1. first, on his own account
 
 
*
1. first, to show his humility
 
955
*
2. second, to move his readers more by asking than by fear, by commanding as one in authority
 
 
*
3. third, out of reverence for the Romans, to whom he wrote
 
 
*
2. second, on God’s account, when he says, by the mercy of God
 
956
>
3. third, or it could mean, by the mercy of God
 
 
*
cf. 1 Cor. 7:25
 
 
V
>
2. second, he gives the admonition when he says, that you present your bodies; one offers himself and all he possesses for God’s service; now man possesses three goods
 
957
Chapter 12
1b that you present your bodies a living sacrifice, holy, pleasing unto God, your reasonable service.
*
1. first, he has the soul, which is presented to God by humble devotion and contrition: the sacrifice acceptable to God is a contrite spirit (Ps. 51:17)
 
958
*
2. second, a man has external goods, which he presents to God by giving alms: do not neglect to do good and to share what you have, for such sacrifices are pleasing to God (Heb. 13:16)
 
 
>
3. third, a man has the good which is his own body
 
 
>
1. first, a man can present his body to God as a sacrifice in three ways
 
 
>
1. first, when he exposes his body to suffering and death for God’s sake, as it is said of Christ
 
 
*
cf. Eph. 5:2; Phil. 2:17
 
 
>
2. second, when he weakens his body by fasts and watchings in the service of God
 
 
*
cf. 1 Cor. 9:27
 
 
>
3. third, when he uses his body to perform acts of justice and of divine worship
 
 
*
cf. Rom 6:19: yield your members to serve justice unto sanctification
 
 
>
2. second, one should recall that the offering sacrificed to God has four features
 
960
>
1. first, the thing offered was to be sound and unimpaired
 
 
*
cf. Mal. 1:14; Gal. 2:20
 
 
>
2. second, the sacrificial offering presented to God was sanctified in its very immolation
 
 
*
cf. Lev.22:3, 20:7
 
 
>
3. third, when the sacrifice was consummated, it was described as a sacrifice pleasing and acceptable to God
 
 
*
cf. Lev. 1:9; Ps. 56:13
 
 
>
4. fourth, in the preparation of the sacrifice, salt was added
 
 
*
cf. Lev. 2:13; Mark 9:49; Col 4:5; 1 Cor. 14:40; Ps. 99:4
 
 
>
3. third, the just man
 
964
*
1. first, related one way to internal acts, by which he serves God
 
 
*
2. second, external acts a discreet limit is imposed by the requirements of love
 
 
V
*
2. second, as regards the soul, at and be not conformed
12:2
965
Chapter 12
2 And be not conformed to this world: but be reformed in the newness of your mind, that you may prove what is the good and the acceptable and the perfect will of God.
V
>
2. second, he teaches how one should use the gifts of God’s grace that make one holy, at for I say, by the grace that has been given me
12:3
968
Chapter 12
3 For I say, by the grace that is given me, to all that are among you, not to be more wise than it behoveth to be wise, but to be wise unto sobriety and according as God hath divided to every one the measure of faith.
4 For as in one body we have many members, but all the members have not the same office:
5 So we, being many, are one body in Christ; and every one members one of another:
6 And having different gifts, according to the grace that is given us, either prophecy, to be used according to the rule of faith;
7 Or ministry, in ministering; or he that teacheth, in doctrine;
8 He that exhorteth, in exhorting; he that giveth, with simplicity; he that ruleth, with carefulness; he that sheweth mercy, with cheerfulness.
9 Let love be without dissimulation. Hating that which is evil, cleaving to that which is good,
10 Loving one another with the charity of brotherhood: with honour preventing one another.
11 In carefulness not slothful. In spirit fervent. Serving the Lord.
12 Rejoicing in hope. Patient in tribulation. Instant in prayer.
13 Communicating to the necessities of the saints. Pursuing hospitality.
14 Bless them that persecute you: bless, and curse not.
15 Rejoice with them that rejoice: weep with them that weep.
16 Being of one mind one towards another. Not minding high things, but consenting to the humble. Be not wise in your own conceits.
17 To no man rendering evil for evil. Providing good things, not only in the sight of God but also in the sight of all men.
18 If it be possible, as much as is in you, have peace with all men.
19 Revenge not yourselves, my dearly beloved; but give place unto wrath, for it is written: Revenge is mine, I will repay, saith the Lord.
20 But if the enemy be hungry, give him to eat; if he thirst, give him to drink. For, doing this, thou shalt heap coals of fire upon his head.
21 Be not overcome by evil: but overcome evil by good.
V
>
1. first, he teaches this in regard to gifts that are not common to all, such as the graces freely given
 
 
Chapter 12
3 For I say, by the grace that is given me, to all that are among you, not to be more wise than it behoveth to be wise, but to be wise unto sobriety and according as God hath divided to every one the measure of faith.
4 For as in one body we have many members, but all the members have not the same office:
5 So we, being many, are one body in Christ; and every one members one of another:
6 And having different gifts, according to the grace that is given us, either prophecy, to be used according to the rule of faith;
7 Or ministry, in ministering; or he that teacheth, in doctrine;
8 He that exhorteth, in exhorting; he that giveth, with simplicity; he that ruleth, with carefulness; he that sheweth mercy, with cheerfulness.
V
>
1. first, he teaches in general how one ought to use graces freely given
 
 
Chapter 12
3 For I say, by the grace that is given me, to all that are among you, not to be more wise than it behoveth to be wise, but to be wise unto sobriety and according as God hath divided to every one the measure of faith.
4 For as in one body we have many members, but all the members have not the same office:
5 So we, being many, are one body in Christ; and every one members one of another:
V
>
1. first, he sets out the instruction
 
969
Chapter 12
3 For I say, by the grace that is given me, to all that are among you, not to be more wise than it behoveth to be wise, but to be wise unto sobriety and according as God hath divided to every one the measure of faith.
V
*
1. first, he warns against excess
 
 
Chapter 12
3a For I say, by the grace that is given me, to all that are among you, not to be more wise than it behoveth to be wise,
V
*
2. second, he exhorts them to a middle course, saying but be wise unto sobriety
 
970
Chapter 12
3b but to be wise unto sobriety
V
*
3. third, he teaches how the middle course should be gauged, at and this
 
971
Chapter 12
3c and according as God hath divided to every one the measure of faith.
V
>
2. second, he gives the reason for it, based on the mystical body’s likeness to a natural body, at for as in one body
12:4
972
Chapter 12
4 For as in one body we have many members, but all the members have not the same office:
5 So we, being many, are one body in Christ; and every one members one of another:
>
1. first, he touches on three things in a natural body
 
 
*
1. first, its unity when he says, for as in one body
 
 
*
2. second, the multiplicity of members when he says, we have many members
 
 
*
3. third, the variety of functions when he says, all the members do not have the same act
 
 
>
2. second, he likens three aspects to the mystical body of Christ
 
973
>
1. first, he touches on the number of members, i.e., of believers when he says, so we, being many
 
 
*
cf. Luke 14:16; Isa. 54:1; Matt. 7:14; Rev. 7:9
 
 
>
2. second, he touches on the unity of the mystical body, when he says we are one body
 
974
*
cf. Eph. 2:16: that he might reconcile us both to God in one body through the Cross
 
 
*
3. third, he touches on the variety of functions, which is rooted in the common utility, when he says: and every one members one of another (975?)
 
975
*
3. third, he explains in more detail the previous general admonition to use grace in a sober and moderate way [see 976 below]
 
 
V
>
2. second, he follows this up in the parts, at having gifts
12:6
976
Chapter 12
6 And having different gifts, according to the grace that is given us, either prophecy, to be used according to the rule of faith;
7 Or ministry, in ministering; or he that teacheth, in doctrine;
8 He that exhorteth, in exhorting; he that giveth, with simplicity; he that ruleth, with carefulness; he that sheweth mercy, with cheerfulness.
V
*
1. first, he sets out the variety of graces
 
 
Chapter 12
6a And having different gifts, according to the grace that is given us,
V
>
2. second, he touches on the use of different graces
 
977
Chapter 12
6b either prophecy, to be used according to the rule of faith;
7 Or ministry, in ministering; or he that teacheth, in doctrine;
8 He that exhorteth, in exhorting; he that giveth, with simplicity; he that ruleth, with carefulness; he that sheweth mercy, with cheerfulness.
V
*
1. first, with respect to knowledge of divine things saying, if prophecy
 
 
Chapter 12
6b either prophecy, to be used according to the rule of faith;
7a Or ministry, in ministering;
V
>
2. second, on matters pertinent to human affairs in which one person can help another
 
981
Chapter 12
7b or he that teacheth, in doctrine;
8 He that exhorteth, in exhorting; he that giveth, with simplicity; he that ruleth, with carefulness; he that sheweth mercy, with cheerfulness.
V
>
1. first, with respect to knowledge both speculative and practical
 
 
Chapter 12
7b or he that teacheth, in doctrine;
8a He that exhorteth, in exhorting;
V
*
1. first, with respect to speculative knowledge he says, or he who teaches
 
 
Chapter 12
7b or he that teacheth, in doctrine;
V
*
2. second, with respect to practical knowledge he says, he who exorts
 
 
Chapter 12
8a He that exhorteth, in exhorting;
V
>
2. second, he mentions those that pertain to external works
 
982
Chapter 12
8b he that giveth, with simplicity; he that ruleth, with carefulness; he that sheweth mercy, with cheerfulness.
V
*
1. first, in which a person sometimes helps another by giving a gift
 
 
Chapter 12
8b1 he that giveth, with simplicity;
V
*
2. second, sometimes one helps another because he has charge of him
 
 
Chapter 12
8b2 he that ruleth, with carefulness;
V
*
3. third, sometimes one helps another by easing his misery
 
 
Chapter 12
8b3 he that sheweth mercy, with cheerfulness.
V
>
2. second, in regard to the gift of charity, which is common to all, at let love be without dissimulation
12:9
983
Chapter 12
9 Let love be without dissimulation. Hating that which is evil, cleaving to that which is good,
10 Loving one another with the charity of brotherhood: with honour preventing one another.
11 In carefulness not slothful. In spirit fervent. Serving the Lord.
12 Rejoicing in hope. Patient in tribulation. Instant in prayer.
13 Communicating to the necessities of the saints. Pursuing hospitality.
14 Bless them that persecute you: bless, and curse not.
15 Rejoice with them that rejoice: weep with them that weep.
16 Being of one mind one towards another. Not minding high things, but consenting to the humble. Be not wise in your own conceits.
17 To no man rendering evil for evil. Providing good things, not only in the sight of God but also in the sight of all men.
18 If it be possible, as much as is in you, have peace with all men.
19 Revenge not yourselves, my dearly beloved; but give place unto wrath, for it is written: Revenge is mine, I will repay, saith the Lord.
20 But if the enemy be hungry, give him to eat; if he thirst, give him to drink. For, doing this, thou shalt heap coals of fire upon his head.
21 Be not overcome by evil: but overcome evil by good.
V
>
1. first, he states what pertains to charity in general
 
 
Chapter 12
9 Let love be without dissimulation. Hating that which is evil, cleaving to that which is good,
10 Loving one another with the charity of brotherhood: with honour preventing one another.
11 In carefulness not slothful. In spirit fervent. Serving the Lord.
12 Rejoicing in hope. Patient in tribulation. Instant in prayer.
13 Communicating to the necessities of the saints. Pursuing hospitality.
14 Bless them that persecute you: bless, and curse not.
15 Rejoice with them that rejoice: weep with them that weep.
16 Being of one mind one towards another. Not minding high things, but consenting to the humble. Be not wise in your own conceits.
17 To no man rendering evil for evil. Providing good things, not only in the sight of God but also in the sight of all men.
18 If it be possible, as much as is in you, have peace with all men.
19 Revenge not yourselves, my dearly beloved; but give place unto wrath, for it is written: Revenge is mine, I will repay, saith the Lord.
20 But if the enemy be hungry, give him to eat; if he thirst, give him to drink. For, doing this, thou shalt heap coals of fire upon his head.
21 Be not overcome by evil: but overcome evil by good.
V
>
1. first, he describes the qualities of charity as it exists in the one possessing it
 
 
Chapter 12
9 Let love be without dissimulation. Hating that which is evil, cleaving to that which is good,
>
1. first, that charity should be true, at let love be without dissimulation
 
 
*
cf. 1 John 3:18; Sir 6:15
 
 
>
2. second, that love should be pure, at hating evil
 
 
*
cf. 1 Cor. 13:6; Ps. 119:113
 
 
>
3. third, love should be honorable, at cleaving to good
 
 
*
cf. Gal. 4:18; Sir. 24:24
 
 
V
>
2. second, the qualities of charity toward one’s neighbor, at loving one another with the charity of brotherhood
12:10
985
Chapter 12
10 Loving one another with the charity of brotherhood: with honour preventing one another.
V
*
1. first, as regards interior affection, at loving one another with the charity of brotherhood
 
 
Chapter 12
10a Loving one another with the charity of brotherhood:
V
>
2. second, with respect to its outward effect, at with honor anticipating one another; three things are designated here
 
986
Chapter 12
10b with honour preventing one another.
*
1. first, that person should hold the neighbor in reverence (cf. Phil. 2:3; Exod. 20:12; Matt. 5:3 ff.)
 
 
>
2. second, the effect of love should be shown mutually
 
 
*
cf. Sir. 4:31; 14:15
 
 
>
3. third, the effect of love should be prompt and swift, at anticipating
 
 
*
cf. Sir. 37:1
 
 
V
>
3. third, toward God, at in carefulness, not slothful
12:11
987
Chapter 12
11 In carefulness not slothful. In spirit fervent. Serving the Lord.
12 Rejoicing in hope. Patient in tribulation. Instant in prayer.
>
1. first, reason’s attentiveness, at in carefulness, not slothful
 
 
*
cf. Mic 6:8; 2 Tim. 2:15
 
 
*
2. second, the affections, at be fervent in the spirit, namely loving God
 
 
>
3. third, the outward homage, at serving the Lord
 
989
*
cf. Deut. 6:13; Ps. 2:11; Eccl. 8:6
 
 
>
4. fourth, the reward of serving, at rejoicing in hope, namely of a reward which is the enjoyment of God
 
990
*
cf. Gen. 15:2; Rom 5:2; Prov. 13:12
 
 
>
5. fifth, the difficulty a person endures in the service of God, at in tribulation
 
991
*
cf. Rom. 5:3
 
 
>
6. sixth, in light of all the foregoing he says, constant in prayer
 
992
*
cf. Luke 18:1; 1 Thess. 5:17; Ps. 120:1
 
 
V
>
2. second, charity toward special classes of persons, at communicating to the necessities of the saints
 
993
Chapter 12
13 Communicating to the necessities of the saints. Pursuing hospitality.
14 Bless them that persecute you: bless, and curse not.
15 Rejoice with them that rejoice: weep with them that weep.
16 Being of one mind one towards another. Not minding high things, but consenting to the humble. Be not wise in your own conceits.
17 To no man rendering evil for evil. Providing good things, not only in the sight of God but also in the sight of all men.
18 If it be possible, as much as is in you, have peace with all men.
19 Revenge not yourselves, my dearly beloved; but give place unto wrath, for it is written: Revenge is mine, I will repay, saith the Lord.
20 But if the enemy be hungry, give him to eat; if he thirst, give him to drink. For, doing this, thou shalt heap coals of fire upon his head.
21 Be not overcome by evil: but overcome evil by good.
V
>
1. first, as regards the needy
 
 
Chapter 12
13 Communicating to the necessities of the saints. Pursuing hospitality.
>
1. first, he urges in general that the benefits of charity be afforded to the needy, at communicating to the necessities of the saints
 
994
>
1. first, that alms be given out of charity to the poor and needy
 
 
*
cf. Eph. 4:28
 
 
>
2. second, that upright and saintly persons should be helped before others, at to the necessities of the saints
 
 
*
cf. Sir. 12:4; Luke 16:19
 
 
*
3. third, ?
 
 
>
2. second, he urges them to be hospitable, at pursuing hospitality
 
995
*
cf. Heb. 13:12; 1 Pet. 4:9
 
 
V
>
2. second, as regards enemies, at bless those who persecute you
12:14
996
Chapter 12
14 Bless them that persecute you: bless, and curse not.
15 Rejoice with them that rejoice: weep with them that weep.
16 Being of one mind one towards another. Not minding high things, but consenting to the humble. Be not wise in your own conceits.
17 To no man rendering evil for evil. Providing good things, not only in the sight of God but also in the sight of all men.
18 If it be possible, as much as is in you, have peace with all men.
19 Revenge not yourselves, my dearly beloved; but give place unto wrath, for it is written: Revenge is mine, I will repay, saith the Lord.
20 But if the enemy be hungry, give him to eat; if he thirst, give him to drink. For, doing this, thou shalt heap coals of fire upon his head.
21 Be not overcome by evil: but overcome evil by good.
V
>
1. first, he gives the admonition, and it should be noted that three things pertain to charity
 
 
Chapter 12
14 Bless them that persecute you: bless, and curse not.
15 Rejoice with them that rejoice: weep with them that weep.
16 Being of one mind one towards another. Not minding high things, but consenting to the humble. Be not wise in your own conceits.
17 To no man rendering evil for evil. Providing good things, not only in the sight of God but also in the sight of all men.
18 If it be possible, as much as is in you, have peace with all men.
19a Revenge not yourselves, my dearly beloved; but give place unto wrath,
V
>
1. first, benevolence, which consists in willing good to another and not willing evil
 
 
Chapter 12
14 Bless them that persecute you: bless, and curse not.
V
>
1. first, he urges that benevolence be broad enough to include enemies
12:14a
997
Chapter 12
14a Bless them that persecute you:
>
1. first, and here it should be noted that to bless is to say something good, this can happen in three ways
 
 
>
1. first, by asserting a good
 
 
*
1. first, as when one person praises another’s good points
 
 
*
2. second, the lips of many shall bless him that is liberal of his bread; and the testimony of his truth is faithful (Sir 31:28)
 
 
>
2. second, by commanding
 
 
*
1. first, to bless in this way belongs to God by whose command something good comes to creatures
 
 
>
2. second, or it belongs to his ministers who invoke the Lord’s name upon the people
 
 
*
1. first, thus shall you bless the sons of Israel and say to them: the Lord bless you and guard you. The Lord show his face to you and have mercy on you. The Lord turn his countenance toward you and give you peace (Num 6:22–26)
 
 
*
2. second, they shall invoke my name upon the people of Israel and I will bless them (Num 6:27)
 
 
>
3. third, by desiring, this is the way it is taken here
 
 
*
1. first, nor did they who passed by say: the blessing of the Lord be upon you (Hos 129:8)
 
 
*
2. second, to bless in this way is to will someone’s good and, as it were, to pray for his good
 
 
*
3. third, this is the way it is taken here
 
 
>
2. second, hence, this directive, to bless those who persecute you, shows that we must have good will even toward enemies and persecutors by desiring their welfare and praying for them
 
998
*
1. first, love your enemies and pray for those who persecute you (Matt 5:44)
 
 
>
2. second, this directive can be interpreted in one way as a precept and in another as a counsel
 
 
>
1. first, as a command
 
 
*
1. first, for we are commanded to love our enemies in such a way as not to exclude them from our general love of neighbor and from the prayer one makes for all believers
 
 
*
2. second, we are also obliged to show the effect of this love of one’s enemies in particular cases of critical need; hence it says in Exodus: if you meet your enemy’s ox or ass going astray, rescue it (Exod 23:4)
 
 
>
2. second, as a counsel
 
 
>
1. first, but for anyone to do these things:
 
 
*
1. first, to give his enemies the benefit of his help beyond cases of manifest need
 
 
*
2. second, or to say special prayers and indicate a feeling of love in a special way
 
 
*
2. second, this pertains to the perfection of the counsels, because it shows that a person’s love of God is so advanced that it triumphs over all human hatred
 
 
>
3. third, however, one who repents and seeks forgiveness should no longer be reckoned an enemy or persecutor
 
 
*
1. first, hence, there should be no difficulty in showing him marks of charity: forgive your neighbor if he has hurt you
 
 
*
2. second, and then your sins shall be forgiven when you pray (Sir 28:2)
 
 
V
>
2. second, he teaches that good will should be pure, i.e., not mixed with its opposite, at bless, and curse not, i.e., so bless that in no way do you curse
12:14b
999
Chapter 12
14b bless, and curse not.
*
1. first, this is against those who bless with their mouth and curse in their heart; they speak words of peace to their neighbor, but have evil in their hearts (Ps 27:3)
 
 
>
2. second, it is also against those who sometimes bless and sometimes curse; or bless some and curse others
 
 
*
1. first, from the same mouth come blessing and cursing. My brethren, this ought not to be so (Jas 2:10)
 
 
*
2. second, do not return reviling for reviling (1 Pet 3:9)
 
 
>
3. third, but the fact that many curses are found in Sacred Scripture seems to be against this, for Deuteronomy says: cursed be he that does not abide in the words of this law and does not fulfill them in work (Deut 27:26)
 
1000
*
1. first, the answer is that to curse is to say something evil
 
 
>
2. second, as with blessing, this can happen in three ways
 
 
*
1. first, and in each of these ways something good can be done and something evil
 
 
>
2. second, for something materially evil can be called evil in any of these ways
 
 
*
1. first, if it is called evil but has a good aspect, this is blessing rather than cursing and is not illicit; for a thing is judged more according to its form than its matter
 
 
*
2. second, but if someone says evil under the aspect of evil, he is speaking evil formally; hence it is altogether illicit
 
 
>
3. third, namely, by asserting, by commanding, and by desiring
 
 
>
1. first, both of these cases occur when someone makes known an evil by asserting it.
 
 
>
1. first, for sometimes a person asserts that something is evil, in order to make known a necessary truth
 
 
*
1. first, hence, he asserts evil under the aspect of a necessary truth
 
 
>
2. second, which is something good; hence it is licit
 
 
*
1. first, this is the way Job is said to have cursed his day, when he asserted the evil of the present life (Job 3:1)
 
 
*
2. second, just as the Apostle did in Ephesians: making the most of the time, because the days are evil (Eph 5:17)
 
 
>
2. second, but sometimes a person asserts someone’s evil under the aspect of evil
 
 
*
1. first, namely, to detract from his good name; and this is illicit
 
 
*
2. second, for it is stated in 1 Corinthians: the evil-tongued shall not possess God’s kingdom (1 Cor 6:10)
 
 
>
2. second, similarly, when one says something evil by commanding
 
1001
>
1. first, it can happen that he says something materially evil but under a good aspect
 
 
*
1. first, for example, it is licit for a person in authority to command that someone undergo the evil of punishment, when it is just
 
 
*
2. second, in this way violators of the law are cursed, i.e., justly subjected to punishment.
 
 
*
2. second, but when someone commands another’s evil unjustly, for example from hatred and revenge, such a curse is illicit: he that curses his father or mother shall die the death (Exod 21:17)
 
 
>
3. third, it is the same with regard to saying something evil by desiring
 
1002
*
1. first, for if the evil is desired under the aspect of good, for example, that through adversity a person may make spiritual progress, it is licit: I have seen a fool with a firm root: and at once I cursed his beauty (Job 5:3)
 
 
*
2. second, but if this is done from hatred and revenge, it is altogether illicit: the Philistine cursed David by his gods (1 Sam 17:43)
 
 
V
>
2. second, concord, which consists in friends willing the same thing and rejecting the same thing, at rejoice with those who rejoice
12:15
1003
Chapter 12
15 Rejoice with them that rejoice: weep with them that weep.
16 Being of one mind one towards another. Not minding high things, but consenting to the humble. Be not wise in your own conceits.
V
>
1. first, he sets out the nature of concord
 
 
Chapter 12
15 Rejoice with them that rejoice: weep with them that weep.
16a Being of one mind one towards another.
V
>
1. first, as regards the effect it produces in reacting to good and evil
 
1004
Chapter 12
15 Rejoice with them that rejoice: weep with them that weep.
V
>
1. first, in regard to good, it makes one rejoice in the good of others
 
 
Chapter 12
15a Rejoice with them that rejoice:
*
cf. Phil. 2:17; Prov. 2:17; 1 Cor. 13:6
 
 
V
>
2. second, in regard to evil, it makes one grieve over another’s evil
12:15b
 
Chapter 12
15b weep with them that weep.
*
cf. Sir. 7:38; 12:9
 
 
V
>
2. second, in unity of of opinion, at being of one mind one towards another
 
 
Chapter 12
16a Being of one mind one towards another.
*
cf. 1 Cor. 1:10; Phil 2:2; Gal. 5:6
 
 
V
>
2. second, the obstacles to it, at not minding high things
12:16b
1006
Chapter 12
16b Not minding high things, but consenting to the humble. Be not wise in your own conceits.
>
1. first, pride, which inclines one in various ways
 
 
*
1. first, to pursue his own excellence inordinately
 
 
*
2. second, to refuse subjection
 
 
*
3. third, at the same time desiring to subject someone else and impede his excellence
 
 
>
4. fourth, from this follows discord
 
 
*
cf. Prov. 13:10; Rom. 11:20; Ps. 83:11; 1 Pet. 5:6
 
 
*
2. second, overconfidence in one’s wisdom or one’s prudence, so that the opinion of others is not believed
 
 
V
>
3. third, beneficence, which consists in doing good and causing no injury to the one loved, at to no man rendering evil for evil
12:17
1007
Chapter 12
17 To no man rendering evil for evil. Providing good things, not only in the sight of God but also in the sight of all men.
18 If it be possible, as much as is in you, have peace with all men.
19a Revenge not yourselves, my dearly beloved; but give place unto wrath,
>
1. first, he teaches not to do evil to another for revenge
 
 
>
1. first, he forbids revenge when he says, to no man rendering evil for evil
 
 
*
cf. Ps. 7:5; 1 Pet. 3:9
 
 
*
2. second, he shows that even good things must be provided for our neighbor, at providing good things, not only in the sight of God, but also in the sight of man
 
1009
*
3. third, he gives the reason for this advice
 
1010
>
2. second, he teaches not to do evil for the sake of defense, at revenge not yourselves
12:19
1011
*
1. first, he presents the teaching, revenge not yourselves dearly beloved
 
 
*
2. second, he assigns the reason when he says, but give place unto wrath
 
1012
V
>
2. second, he proves what he said, at for it is written
 
1013
Chapter 12
19b for it is written: Revenge is mine, I will repay, saith the Lord.
20 But if the enemy be hungry, give him to eat; if he thirst, give him to drink. For, doing this, thou shalt heap coals of fire upon his head.
21 Be not overcome by evil: but overcome evil by good.
V
>
1. first, by an authority
 
 
Chapter 12
19b for it is written: Revenge is mine, I will repay, saith the Lord.
20 But if the enemy be hungry, give him to eat; if he thirst, give him to drink. For, doing this, thou shalt heap coals of fire upon his head.
V
*
1. first, he proves what he said about revenge being forbidden, at give place unto wrath for it is written: vengeance is mine, I will repay (Deut. 32:35)
 
 
Chapter 12
19b for it is written: Revenge is mine, I will repay, saith the Lord.
V
>
2. second, he proves what he said about kindness to one’s enemies by an appeal to authority
 
 
Chapter 12
20 But if the enemy be hungry, give him to eat; if he thirst, give him to drink. For, doing this, thou shalt heap coals of fire upon his head.
>
1. first, he presents the scriptural teaching that we help enemies who are in danger of death, because this binds by a necessity of precept
 
 
*
cf. Matt. 5:44
 
 
>
2. second, he assigns the reason, saying for doing this you will heap coals of fire upon his head, which has two meanings:
 
 
*
1. first, a sinister interpretation
 
 
*
2. second, a good sense
 
 
V
*
2. second, by reason, at do not be overcome by evil
12:21
1015
Chapter 12
21 Be not overcome by evil: but overcome evil by good.
V
>
2. second, that perfection of life relating to just dealings with one’s neighbor, at let every soul
13:1
 
Chapter 13
1 Let every soul be subject to higher powers. For there is no power but from God: and those that are ordained of God.
2 Therefore, he that resisteth the power resisteth the ordinance of God. And they that resist purchase to themselves damnation.
3 For princes are not a terror to the good work, but to the evil. Wilt thou then not be afraid of the power? Do that which is good: and thou shalt have praise from the same.
4 For he is God’s minister to thee, for good. But if thou do that which is evil, fear: for he beareth not the sword in vain. For he is God’s minister: an avenger to execute wrath upon him that doth evil.
5 Wherefore be subject of necessity: not only for wrath, but also for conscience’ sake.
6 For therefore also you pay tribute. For they are the ministers of God, serving unto this purpose.
7 Render therefore to all men their dues. Tribute, to whom tribute is due: custom, to whom custom: fear, to whom fear: honour, to whom honour.
8 Owe no man any thing, but to love one another. For he that loveth his neighbour hath fulfilled the law.
9 For: Thou shalt not commit adultery: Thou shalt not kill: Thou shalt not steal: Thou shalt not bear false witness: Thou shalt not covet. And if there be any other commandment, it is comprised in this word: Thou shalt love thy neighbour as thyself.
10 The love of our neighbour worketh no evil. Love therefore is the fulfilling of the law.
V
*
1. first, in regard to superiors
 
 
Chapter 13
1 Let every soul be subject to higher powers. For there is no power but from God: and those that are ordained of God.
2 Therefore, he that resisteth the power resisteth the ordinance of God. And they that resist purchase to themselves damnation.
3 For princes are not a terror to the good work, but to the evil. Wilt thou then not be afraid of the power? Do that which is good: and thou shalt have praise from the same.
4 For he is God’s minister to thee, for good. But if thou do that which is evil, fear: for he beareth not the sword in vain. For he is God’s minister: an avenger to execute wrath upon him that doth evil.
5 Wherefore be subject of necessity: not only for wrath, but also for conscience’ sake.
6 For therefore also you pay tribute. For they are the ministers of God, serving unto this purpose.
7 Render therefore to all men their dues. Tribute, to whom tribute is due: custom, to whom custom: fear, to whom fear: honour, to whom honour.
V
>
2. second, toward all, at owe no many any thing
13:8
1044
Chapter 13
8 Owe no man any thing, but to love one another. For he that loveth his neighbour hath fulfilled the law.
9 For: Thou shalt not commit adultery: Thou shalt not kill: Thou shalt not steal: Thou shalt not bear false witness: Thou shalt not covet. And if there be any other commandment, it is comprised in this word: Thou shalt love thy neighbour as thyself.
10 The love of our neighbour worketh no evil. Love therefore is the fulfilling of the law.
V
>
1. first, he states his intention
13:8
1045
Chapter 13
8a Owe no man any thing, but to love one another.
V
>
1. first, he says: it has been stated that you must pay your debts to all, not in part but entirely; and that is what he says: owe no one anything
 
 
Chapter 13
8a1 Owe no man any thing,
>
1. first, this is as if to say: you should pay all you owe to everyone so completely that nothing still owing remains; and this for two reasons
 
 
>
1. first, because sin is committed in delaying to pay, as long as a person unjustly holds back what belongs to another
 
 
*
1. first, hence it says in Leviticus: the wages of a hired servant shall not remain with you all night until the morning (Lev 19:13)
 
 
*
2. second, and the same is true of other debts
 
 
*
2. second, because as long as a person owes, he is in a certain sense a slave and is obligated to the one to whom he owes: the borrower is the slave of the lender (Prov 22:7)
 
 
>
2. second, but there are some debts from which a man can never absolve himself
 
1046
>
1. first, this happens in two ways
 
 
>
1. first, in one way on account of the excellence of the benefit for which equal payment cannot be made
 
 
*
1. first, as the Philosopher says of honor owed to God or parents
 
 
*
2. second, as it says in a psalm: what shall I render to the Lord for all his bounty to me? (Ps 116:12)
 
 
>
2. second, in another way on account of the debt’s cause
 
 
*
1. first, which always remains
 
 
*
2. second, or even because what is paid is never terminated but always increases as one pays
 
 
>
2. second, for these reasons the debt of fraternal love is paid in such a way that it is always owing
 
1047
*
1. first, because we owe love to our neighbor on account of God, whom we can never recompense sufficiently; for it is said: this commandment we have from him, that he who loves God should love his brother also (1 John 4:2)
 
 
*
2. second, because the cause of love always remains, namely, being alike in nature and in grace: every animal loves its like, and every person his neighbor (Sir 13:15)
 
 
*
3. third, because love does not diminish but grows by loving: it is my prayer that your love may abound more and more (Phil 1:9)
 
 
V
*
2. second, therefore, he says: except to love one another, because the debt of love is paid once in such a way that it always remains under the debt of a precept: this is my commandment, that you love one another (John 15:12)
 
 
Chapter 13
8a2 but to love one another.
V
>
2. second, he gives a reason for the statement that we are never released from the debt of love, namely, because the whole fulfillment of the law consists in love, at for he who loves
 
1048
Chapter 13
8b For he that loveth his neighbour hath fulfilled the law.
9 For: Thou shalt not commit adultery: Thou shalt not kill: Thou shalt not steal: Thou shalt not bear false witness: Thou shalt not covet. And if there be any other commandment, it is comprised in this word: Thou shalt love thy neighbour as thyself.
10 The love of our neighbour worketh no evil. Love therefore is the fulfilling of the law.
V
>
1. first, he states his proposition
 
1049
Chapter 13
8b For he that loveth his neighbour hath fulfilled the law.
*
1. first, he says: the reason why we cannot expect to free ourselves from the debt of love, as we do from other debts, is that for he who loves his neighbor has fulfilled the law, i.e., the whole fulfillment of the law depends on love of neighbor
 
 
*
2. second, but this does not seem to be true because we are to love God too
 
 
>
3. third, the answer is that love of neighbor pertains to love and fulfills the law when it is a love by which the neighbor is love for God
 
 
*
1. first, so the love of God is included in the love of neighbor, just as the cause is included in its effect; for it says in 1 John: this commandment we have from him, that he who loves God should love his brother also (1 John 4:21)
 
 
*
2. second, conversely, love of neighbor is included in love of God, as the effect in its cause; hence it says in the same place: if anyone says, ‘I love God,’ and hates his brother, he is a liar
 
 
V
>
2. second, he clarifies it, at for you shall not commit adultery
13:9
1050
Chapter 13
9 For: Thou shalt not commit adultery: Thou shalt not kill: Thou shalt not steal: Thou shalt not bear false witness: Thou shalt not covet. And if there be any other commandment, it is comprised in this word: Thou shalt love thy neighbour as thyself.
10a The love of our neighbour worketh no evil.
V
>
1. first, by induction
 
 
Chapter 13
9 For: Thou shalt not commit adultery: Thou shalt not kill: Thou shalt not steal: Thou shalt not bear false witness: Thou shalt not covet. And if there be any other commandment, it is comprised in this word: Thou shalt love thy neighbour as thyself.
V
>
1. first, in regard to the first he enumerates certain precepts which fulfill the love of neighbor
 
1051
Chapter 13
9a For: Thou shalt not commit adultery: Thou shalt not kill: Thou shalt not steal: Thou shalt not bear false witness: Thou shalt not covet.
*
1. first, and because the three precepts of the first tablet are more directly ordained to the love of God, he does not mention them, although they, too, are fulfilled in the love of neighbor, insofar as the love of God is included in the love of neighbor
 
 
V
>
2. second, but he enumerates the commands of the second tablet, omitting only the affirmative precept about honor to parents. By this it is understood that we should pay to all whatever we owe.
 
 
Chapter 13
9a For: Thou shalt not commit adultery: Thou shalt not kill: Thou shalt not steal: Thou shalt not bear false witness: Thou shalt not covet.
>
1. first, he lists the negative precepts, which forbid a person to do evil to his neighbor, and this for two reasons
 
1052
>
1. first, because the negative precepts are more universal both as to time and as to persons
 
 
>
1. first, as to time, because the negative precepts oblige always and at every moment
 
 
*
1. first, for there is no time when one may steal or commit adultery
 
 
>
2. second, affirmative precepts, on the other hand, oblige always but not at every moment
 
 
*
1. first, but at certain times and places
 
 
*
2. second, for a man is not obliged to honor his parents every minute of the day, but at certain times and places
 
 
*
2. second, negative precepts are also more universal as to persons, because no man may be harmed, whereas we are not capable of each serving every other man.
 
 
*
2. second, because they are more obviously observed by love of neighbor than are the affirmative; for a person who loves another, rather refrains from harming him than gives him benefits, which he is sometimes unable to give
 
 
V
>
2. second, but a person does injury to his neighbor in three ways
 
1053
Chapter 13
9a For: Thou shalt not commit adultery: Thou shalt not kill: Thou shalt not steal: Thou shalt not bear false witness: Thou shalt not covet.
V
>
1. first, by action
 
 
Chapter 13
9a1 For: Thou shalt not commit adultery: Thou shalt not kill: Thou shalt not steal:
V
>
1. first, against the neighbor’s person
 
 
Chapter 13
9a1ii For: [...] Thou shalt not kill:
*
1. first, and this is forbidden when he says: you shall not kill
 
 
*
2. second, this also forbids any injury against the neighbor’s person: no murderer has eternal life abiding in him (1 John 3:15)
 
 
V
>
2. second, against a person’s wife
 
 
9a1i [Thou shalt not commit adultery]
*
1. first, and this is forbidden when he says: you shall not commit adultery
 
 
*
2. second, this also forbids fornication and any unlawful use of the genital organs: God will judge fornicators and adulterers (Heb 13:4)
 
 
V
>
3. third, against one’s external goods
 
 
Chapter 13
9a1iii Thou shalt not steal
*
1. first, and this is forbidden when he says: you shall not steal
 
 
*
2. second, this also forbids any unjust taking of what belongs to another, either by force or by deceit: everyone who steals will be judged (Zech 5:3)
 
 
V
>
2. second, by word
 
 
Chapter 13
9a2 Thou shalt not bear false witness:
*
1. first, injury committed by word against one’s neighbor is forbidden when he says: you shall not bear false witness
 
1054
*
2. second, this is forbidden not only in court cases but also outside, whether in the form of detraction or of insults: the false witness will not go unpunished, and one who speaks lies will not escape (Prov 19:5)
 
 
V
>
3. third, and by desire
 
 
Chapter 13
9a3 Thou shalt not covet.
*
1. first, injury committed only by desire against one’s neighbor is forbidden when he says: you shall not covet your neighbor’s good
 
 
*
2. second, and this also forbids coveting another’s wife: for I would not have known covetousness to be a sin, if the law had not said: you shall not covet (Rom 7:7)
 
 
*
3. third, these commandments are set forth in Exodus 20:17 et seq.
 
1055
V
>
2. second, having listed a number of precepts, he combines all others in one general precept, saying: and if there be any other commandment, affirmative or negative, referring to God or to neighbor, it is comprised, i.e., fulfilled, in this word: you shall love your neighbor as yourself; this is said in Leviticus, where our text has: you shall love your friend as yourself (Lev 19:18)
 
 
Chapter 13
9b And if there be any other commandment, it is comprised in this word: Thou shalt love thy neighbour as thyself.
V
>
1. first, when he says, your neighbor, the reference is to all men and also the good angels, as Augustine says
 
 
Chapter 13
9b1 And if there be any other commandment, it is comprised in this word: Thou shalt love thy neighbour
*
1. first, for a neighbor is anyone who shows mercy to another
 
 
*
2. second, as it says in Luke: which of these three, do you think, proved neighbor to the man who fell among robbers? He said: the one who showed mercy to him (Luke 10:36)
 
 
>
3. third, and because a neighbor is neighbor to a neighbor, the consequence is that even a person shown mercy by another is said to be his neighbor
 
 
>
1. first, but the good angels show mercy to us
 
 
*
1. first, and we should show mercy to all men and receive it from them, when necessary
 
 
*
2. second, hence it is clear that the good angels and all men are our neighbors, because the happiness toward which we are tending is already theirs, or they are tending toward it with us
 
 
*
2. second, from this reason it is clear that devils are not our neighbors and that we are not commanded to love them, because they are entirely excluded from the love of God and are not included in the list of neighbors but of enemies
 
 
V
>
2. second, the phrase, as yourself, does not refer to equality of love, as though a person were bound to love his neighbor as much as himself
 
1057
Chapter 13
9b2 as thyself.
*
1. first, for this would be against the ordering of charity, by which a person is obliged to take more care of his own salvation than that of others: he put love in order in me (Song 2:4)
 
 
>
2. second, it refers, rather to a similarity of love, namely, that we should love our neighbor similarly as ourselves, and this in three ways
 
 
*
1. first, as to the end of love, namely, that we love ourselves and our neighbor for the sake of God
 
 
>
2. second, as to the form of love
 
 
*
1. first, namely, just as a person loves himself as willing good for himself, so he should love his neighbor by willing good things for him
 
 
*
2. second, but one who loves his neighbor in order to acquire some utility or love from him does not will good for his neighbor but wants to obtain a good for himself from his neighbor
 
 
*
3. third, this is the way a man is said to love irrational creatures, such as wine or a horse, namely, to use them
 
 
>
3. third, as to the effect of love
 
 
*
1. first, namely, that he relieve the need of his neighbor, as he relieves his own
 
 
*
2. second, and that he do nothing unlawful out of love for his neighbor any more than he does out of love for himself
 
 
V
>
2. second, by use of a middle term in a syllogism, at the love of our neighbor
13:10
1058
Chapter 13
10a The love of our neighbour worketh no evil.
>
1. first, then when he says, the love of our neighbor works no evil, he clarifies his proposition with the following syllogism
 
 
*
1. first, one who loves his neighbor does no evil to him
 
 
*
2. second, but the aim of every precept of the law is abstention from evil
 
 
*
3. third, therefore, one who loves his neighbor fulfills the law; that love of neighbor does no evil is gathered from 1 Corinthians: love does not work injury (1 Cor 13:4).
 
 
>
2. second, no matter how evil is taken here, whether for evil acts or omissions, it could refer not only to negative precepts but also to affirmative
 
 
*
1. first, but inasmuch as love of neighbor includes love of God, it is understood that love of neighbor excludes evil both against one’s neighbor and against God
 
 
*
2. second, thus, even the precepts of the first tablet are included.
 
 
V
>
3. third, he draws the conclusion intended, at love therefore is the fulfillment of the law, i.e., the law is fulfilled and made perfect by love
 
1059
Chapter 13
10b Love therefore is the fulfilling of the law.
*
1. first, my abode is in the full assembly of the saints (Sir 14:16)
 
 
*
2. second, above all these put on love, which binds everything together in perfect harmony (Col 3:14)
 
 
V
>
3. third, relating to that purity a man must preserve within himself, or how he should act with probity in regard to himself, at and that, knowing the seasons
13:11
 
Chapter 13
11 And that, knowing the season, that it is now the hour for us to rise from sleep. For now our salvation is nearer than when we believed.
12 The night is passed And the day is at hand. Let us, therefore cast off the works of darkness and put on the armour of light.
13 Let us walk honestly, as in the day: not in rioting and drunkenness, not in chambering and impurities, not in contention and envy.
14 But put ye on the Lord Jesus Christ: and make not provision for the flesh in its concupiscences.
V
>
1. first, he proposes the suitability of the time
 
 
Chapter 13
11 And that, knowing the season, that it is now the hour for us to rise from sleep. For now our salvation is nearer than when we believed.
12a The night is passed And the day is at hand.
V
*
1. first, he mentions the suitability of the time
13:11a
1061
Chapter 13
11a And that, knowing the season, that it is now the hour for us to rise from sleep.
V
*
2. second, he assigns the reason, at for now our salvation is nearer
13:11b
1063
Chapter 13
11b For now our salvation is nearer than when we believed.
V
*
3. third, he employs a figure of speech, at the night is passed
13:12a
1066
Chapter 13
12a The night is passed And the day is at hand.
V
>
2. second, he exhorts them to virtuous works, at let us therefore cast off
 
1070
Chapter 13
12b Let us, therefore cast off the works of darkness and put on the armour of light.
13 Let us walk honestly, as in the day: not in rioting and drunkenness, not in chambering and impurities, not in contention and envy.
14 But put ye on the Lord Jesus Christ: and make not provision for the flesh in its concupiscences.
V
>
1. first, he gives the exhortation to an honorable life
13:12b
 
Chapter 13
12b Let us, therefore cast off the works of darkness and put on the armour of light.
13a Let us walk honestly, as in the day:
V
*
1. first, the removal of vices
 
 
Chapter 13
12b1 Let us, therefore cast off the works of darkness
V
*
2. second, he summons them to put on the virtues
 
1072
Chapter 13
12b2 and put on the armour of light.
13a Let us walk honestly, as in the day:
V
*
3. third, he urges them to use the virtues and make progress, at let us walk honestly, as in the day
13:13a
1073
Chapter 13
13a Let us walk honestly, as in the day:
V
>
2. second, he clarifies it, at not in rioting
13:13b
 
Chapter 13
13b not in rioting and drunkenness, not in chambering and impurities, not in contention and envy.
14 But put ye on the Lord Jesus Christ: and make not provision for the flesh in its concupiscences.
V
*
1. first, he explains how the works of darkness are to be cast off
 
1074
Chapter 13
13b not in rioting and drunkenness, not in chambering and impurities, not in contention and envy.
V
>
2. second, he explains how we should put on the armor of light, saying: but put on the Lord Jesus Christ in whom all the virtues were present most abundantly, according to Isaiah: seven women shall take hold of one man (Isa 4:1)
 
1079
Chapter 13
14a But put ye on the Lord Jesus Christ:
*
1. first, we put on Jesus Christ by receiving the sacrament: all you who have been baptized in Christ have put on Christ (Gal 3:27)
 
 
*
2. second, by imitation
 
 
V
*
3. third, he explains what it is that we should walk honestly, as in the day, when he says: make not provision for the flesh in its concupiscences
 
1080
Chapter 13
14b and make not provision for the flesh in its concupiscences.
V
>
2. second, how the perfect man should sustain the imperfect, at now him that is weak
14:1
1081
Chapter 14
1 Now him that is weak in faith, take unto you: not in disputes about thoughts.
2 For one believeth that he may eat all things: but he that is weak, let him eat herbs.
3 Let not him that eateth despise him that eateth not: and he that eateth not, let him not judge him that eateth. For God hath taken him to him.
4 Who art thou that judgest another man’s servant? To his own lord he standeth or falleth. And he shall stand: for God is able to make him stand.
5 For one judgeth between day and day: and another judgeth every day. Let every man abound in his own sense.
6 He that regardeth the day regardeth it unto the Lord. And he that eateth eateth to the Lord: for he giveth thanks to God. And he that eateth not, to the Lord he eateth not and giveth thanks to God.
7 For none of us liveth to himself: and no man dieth to himself.
8 For whether we live, we live unto the Lord: or whether we die, we die unto the Lord. Therefore, whether we live or whether we die, we are the Lord’s.
9 For to this end Christ died and rose again: that he might be Lord both of the dead and of the living.
10 But thou, why judgest thou thy brother? Or thou, why dost thou despise thy brother? For we shall all stand before the judgment seat of Christ.
11 For it is written: As I live, saith the Lord, every knee shall bow to me and every tongue shall confess to God.
12 Therefore every one of us shall render account to God for himself.
13 Let us not therefore judge one another any more. But judge this rather, that you put not a stumblingblock or a scandal in your brother’s way.
14 I know, and am confident in the Lord Jesus, that nothing is unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean.
15 For if, because of thy meat, thy brother be grieved, thou walkest not now according to charity. Destroy not him with thy meat, for whom Christ died.
16 Let not then our good be evil spoken of.
17 For the kingdom of God is not meat and drink: but justice and peace and joy in the Holy Ghost.
18 For he that in this serveth Christ pleaseth God and is approved of men.
19 Therefore, let us follow after the things that are of peace and keep the things that are of edification, one towards another.
20 Destroy not the work of God for meat. All things indeed are clean: but it is evil for that man who eateth with offence.
21 It is good not to eat flesh and not to drink wine: nor any thing whereby thy brother is offended or scandalized or made weak.
22 Hast thou faith? Have it to thyself before God. Blessed is he that condemneth not himself in that which he alloweth.
23 But he that discerneth, if he eat, is condemned; because not of faith. For all that is not of faith is sin.
Chapter 15
1 Now, we that are stronger ought to bear the infirmities of the weak and not to please ourselves.
2 Let every one of you please his neighbour unto good, to edification.
3 For Christ did not please himself: but, as it is written: The reproaches of them that reproached thee fell upon me.
4 For what things soever were written were written for our learning: that, through patience and the comfort of the scriptures, we might have hope.
5 Now the God of patience and of comfort grant you to be of one mind, one towards another, according to Jesus Christ:
6 That with one mind and with one mouth you may glorify God and the Father of our Lord Jesus Christ.
7 Wherefore, receive one another, as Christ also hath received you, unto the honour of God.
8 For I say that Christ Jesus was minister of the circumcision for the truth of God, to confirm the promises made unto the fathers:
9 But that the Gentiles are to glorify God for his mercy, as it is written: Therefore will I confess to thee, O Lord, among the Gentiles and will sing to thy name.
10 And again he saith: rejoice ye Gentiles, with his people.
11 And again: praise the Lord, all ye Gentiles: and magnify him, all ye people.
12 And again, Isaias saith: There shall be a root of Jesse; and he that shall rise up to rule the Gentiles, in him the Gentiles shall hope.
13 Now the God of hope fill you with all joy and peace in believing: that you may abound in hope and in the power of the Holy Ghost.
V
>
1. first, he shows that they ought not scandalize or judge them
 
 
Chapter 14
1 Now him that is weak in faith, take unto you: not in disputes about thoughts.
2 For one believeth that he may eat all things: but he that is weak, let him eat herbs.
3 Let not him that eateth despise him that eateth not: and he that eateth not, let him not judge him that eateth. For God hath taken him to him.
4 Who art thou that judgest another man’s servant? To his own lord he standeth or falleth. And he shall stand: for God is able to make him stand.
5 For one judgeth between day and day: and another judgeth every day. Let every man abound in his own sense.
6 He that regardeth the day regardeth it unto the Lord. And he that eateth eateth to the Lord: for he giveth thanks to God. And he that eateth not, to the Lord he eateth not and giveth thanks to God.
7 For none of us liveth to himself: and no man dieth to himself.
8 For whether we live, we live unto the Lord: or whether we die, we die unto the Lord. Therefore, whether we live or whether we die, we are the Lord’s.
9 For to this end Christ died and rose again: that he might be Lord both of the dead and of the living.
10 But thou, why judgest thou thy brother? Or thou, why dost thou despise thy brother? For we shall all stand before the judgment seat of Christ.
11 For it is written: As I live, saith the Lord, every knee shall bow to me and every tongue shall confess to God.
12 Therefore every one of us shall render account to God for himself.
13 Let us not therefore judge one another any more. But judge this rather, that you put not a stumblingblock or a scandal in your brother’s way.
14 I know, and am confident in the Lord Jesus, that nothing is unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean.
15 For if, because of thy meat, thy brother be grieved, thou walkest not now according to charity. Destroy not him with thy meat, for whom Christ died.
16 Let not then our good be evil spoken of.
17 For the kingdom of God is not meat and drink: but justice and peace and joy in the Holy Ghost.
18 For he that in this serveth Christ pleaseth God and is approved of men.
19 Therefore, let us follow after the things that are of peace and keep the things that are of edification, one towards another.
20 Destroy not the work of God for meat. All things indeed are clean: but it is evil for that man who eateth with offence.
21 It is good not to eat flesh and not to drink wine: nor any thing whereby thy brother is offended or scandalized or made weak.
22 Hast thou faith? Have it to thyself before God. Blessed is he that condemneth not himself in that which he alloweth.
23 But he that discerneth, if he eat, is condemned; because not of faith. For all that is not of faith is sin.
V
>
1. first, he forbids improper judgments
 
 
Chapter 14
1 Now him that is weak in faith, take unto you: not in disputes about thoughts.
2 For one believeth that he may eat all things: but he that is weak, let him eat herbs.
3 Let not him that eateth despise him that eateth not: and he that eateth not, let him not judge him that eateth. For God hath taken him to him.
4 Who art thou that judgest another man’s servant? To his own lord he standeth or falleth. And he shall stand: for God is able to make him stand.
5 For one judgeth between day and day: and another judgeth every day. Let every man abound in his own sense.
6 He that regardeth the day regardeth it unto the Lord. And he that eateth eateth to the Lord: for he giveth thanks to God. And he that eateth not, to the Lord he eateth not and giveth thanks to God.
7 For none of us liveth to himself: and no man dieth to himself.
8 For whether we live, we live unto the Lord: or whether we die, we die unto the Lord. Therefore, whether we live or whether we die, we are the Lord’s.
9 For to this end Christ died and rose again: that he might be Lord both of the dead and of the living.
10 But thou, why judgest thou thy brother? Or thou, why dost thou despise thy brother? For we shall all stand before the judgment seat of Christ.
11 For it is written: As I live, saith the Lord, every knee shall bow to me and every tongue shall confess to God.
12 Therefore every one of us shall render account to God for himself.
V
*
1. first, he gives an admonition
 
1082
Chapter 14
1 Now him that is weak in faith, take unto you: not in disputes about thoughts.
V
>
2. second, he explains it, at for one believes
14:2
1083
Chapter 14
2 For one believeth that he may eat all things: but he that is weak, let him eat herbs.
3a Let not him that eateth despise him that eateth not: and he that eateth not, let him not judge him that eateth.
V
*
1. first, he shows who are weak in faith
 
 
Chapter 14
2 For one believeth that he may eat all things: but he that is weak, let him eat herbs.
V
*
2. second, how disputes over opinions are to be avoided, at let him who eats
14:3
1089
Chapter 14
3a Let not him that eateth despise him that eateth not: and he that eateth not, let him not judge him that eateth.
V
>
3. third, he assigns a reason, actually three reasons why we should abstain from false judgment, at for God has taken him to him
 
1090
Chapter 14
3b For God hath taken him to him.
4 Who art thou that judgest another man’s servant? To his own lord he standeth or falleth. And he shall stand: for God is able to make him stand.
5 For one judgeth between day and day: and another judgeth every day. Let every man abound in his own sense.
6 He that regardeth the day regardeth it unto the Lord. And he that eateth eateth to the Lord: for he giveth thanks to God. And he that eateth not, to the Lord he eateth not and giveth thanks to God.
7 For none of us liveth to himself: and no man dieth to himself.
8 For whether we live, we live unto the Lord: or whether we die, we die unto the Lord. Therefore, whether we live or whether we die, we are the Lord’s.
9 For to this end Christ died and rose again: that he might be Lord both of the dead and of the living.
10 But thou, why judgest thou thy brother? Or thou, why dost thou despise thy brother? For we shall all stand before the judgment seat of Christ.
11 For it is written: As I live, saith the Lord, every knee shall bow to me and every tongue shall confess to God.
12 Therefore every one of us shall render account to God for himself.
V
*
1. first, the first is based on the authority of the one judging
 
 
Chapter 14
3b For God hath taken him to him.
V
*
2. second, the second is given at his master
14:4
1094
Chapter 14
4 Who art thou that judgest another man’s servant? To his own lord he standeth or falleth. And he shall stand: for God is able to make him stand.
5 For one judgeth between day and day: and another judgeth every day. Let every man abound in his own sense.
6 He that regardeth the day regardeth it unto the Lord. And he that eateth eateth to the Lord: for he giveth thanks to God. And he that eateth not, to the Lord he eateth not and giveth thanks to God.
7 For none of us liveth to himself: and no man dieth to himself.
8 For whether we live, we live unto the Lord: or whether we die, we die unto the Lord. Therefore, whether we live or whether we die, we are the Lord’s.
9 For to this end Christ died and rose again: that he might be Lord both of the dead and of the living.
V
*
3. third, the third is given at but you who judge
14:10
1105
Chapter 14
10 But thou, why judgest thou thy brother? Or thou, why dost thou despise thy brother? For we shall all stand before the judgment seat of Christ.
11 For it is written: As I live, saith the Lord, every knee shall bow to me and every tongue shall confess to God.
12 Therefore every one of us shall render account to God for himself.
V
>
2. second, he forbids placing stumbling blocks before the weak, at but judge this rather
14:13
1115
Chapter 14
13 Let us not therefore judge one another any more. But judge this rather, that you put not a stumblingblock or a scandal in your brother’s way.
14 I know, and am confident in the Lord Jesus, that nothing is unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean.
15 For if, because of thy meat, thy brother be grieved, thou walkest not now according to charity. Destroy not him with thy meat, for whom Christ died.
16 Let not then our good be evil spoken of.
17 For the kingdom of God is not meat and drink: but justice and peace and joy in the Holy Ghost.
18 For he that in this serveth Christ pleaseth God and is approved of men.
19 Therefore, let us follow after the things that are of peace and keep the things that are of edification, one towards another.
20 Destroy not the work of God for meat. All things indeed are clean: but it is evil for that man who eateth with offence.
21 It is good not to eat flesh and not to drink wine: nor any thing whereby thy brother is offended or scandalized or made weak.
22 Hast thou faith? Have it to thyself before God. Blessed is he that condemneth not himself in that which he alloweth.
23 But he that discerneth, if he eat, is condemned; because not of faith. For all that is not of faith is sin.
V
>
1. first, he presents his proposition
 
 
Chapter 14
13 Let us not therefore judge one another any more. But judge this rather, that you put not a stumblingblock or a scandal in your brother’s way.
14 I know, and am confident in the Lord Jesus, that nothing is unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean.
V
*
1. first, he teaches that stumbling blocks must be avoided
 
1116
Chapter 14
13 Let us not therefore judge one another any more. But judge this rather, that you put not a stumblingblock or a scandal in your brother’s way.
V
*
2. second, he teaches that what was considered a stumbling block was of its very nature and in itself lawful
14:14a
1117
Chapter 14
14 I know, and am confident in the Lord Jesus, that nothing is unclean of itself:
V
*
3. third, he shows how this could be unlawful accidentally, inasmuch as it is against the conscience of the eater
14:14b
1118
Chapter 14
14b but to him that esteemeth any thing to be unclean, to him it is unclean.
V
>
2. second, he clarifies it, at for if, because of food
14:15
1122
Chapter 14
15 For if, because of thy meat, thy brother be grieved, thou walkest not now according to charity. Destroy not him with thy meat, for whom Christ died.
16 Let not then our good be evil spoken of.
17 For the kingdom of God is not meat and drink: but justice and peace and joy in the Holy Ghost.
18 For he that in this serveth Christ pleaseth God and is approved of men.
19 Therefore, let us follow after the things that are of peace and keep the things that are of edification, one towards another.
20 Destroy not the work of God for meat. All things indeed are clean: but it is evil for that man who eateth with offence.
21 It is good not to eat flesh and not to drink wine: nor any thing whereby thy brother is offended or scandalized or made weak.
22 Hast thou faith? Have it to thyself before God. Blessed is he that condemneth not himself in that which he alloweth.
23 But he that discerneth, if he eat, is condemned; because not of faith. For all that is not of faith is sin.
V
*
1. first, that scandals must not be placed before a brother
 
 
Chapter 14
15 For if, because of thy meat, thy brother be grieved, thou walkest not now according to charity. Destroy not him with thy meat, for whom Christ died.
16 Let not then our good be evil spoken of.
17 For the kingdom of God is not meat and drink: but justice and peace and joy in the Holy Ghost.
18 For he that in this serveth Christ pleaseth God and is approved of men.
19 Therefore, let us follow after the things that are of peace and keep the things that are of edification, one towards another.
V
>
2. second, how something is common, at all things indeed are clean
14:20
1132
Chapter 14
20 Destroy not the work of God for meat. All things indeed are clean: but it is evil for that man who eateth with offence.
21 It is good not to eat flesh and not to drink wine: nor any thing whereby thy brother is offended or scandalized or made weak.
22 Hast thou faith? Have it to thyself before God. Blessed is he that condemneth not himself in that which he alloweth.
23 But he that discerneth, if he eat, is condemned; because not of faith. For all that is not of faith is sin.
V
*
1. first, he states which things are clean of their very nature, at all things indeed, which can pertain to man’s food, are clean
 
 
Chapter 14
20a Destroy not the work of God for meat. All things indeed are clean:
V
>
2. second, at but it is evil for that man, he shows how some food can become unclean for a man, namely it stains his soul to eat it, and that in two ways
 
 
Chapter 14
20b but it is evil for that man who eateth with offence.
21 It is good not to eat flesh and not to drink wine: nor any thing whereby thy brother is offended or scandalized or made weak.
22 Hast thou faith? Have it to thyself before God. Blessed is he that condemneth not himself in that which he alloweth.
23 But he that discerneth, if he eat, is condemned; because not of faith. For all that is not of faith is sin.
V
*
1. first, when a person by eating all food indiscriminately puts a stumbling block before his neighbor
 
 
Chapter 14
20b but it is evil for that man who eateth with offence.
21 It is good not to eat flesh and not to drink wine: nor any thing whereby thy brother is offended or scandalized or made weak.
22a Hast thou faith? Have it to thyself before God.
V
*
2. second, when he eats food contrary to his conscience, at blessed is he who condemns not
14:22
1138
Chapter 14
22b Blessed is he that condemneth not himself in that which he alloweth.
23 But he that discerneth, if he eat, is condemned; because not of faith. For all that is not of faith is sin.
V
>
2. second, that they ought to uphold them, at we that are stronger
15:1
 
Chapter 15
1 Now, we that are stronger ought to bear the infirmities of the weak and not to please ourselves.
2 Let every one of you please his neighbour unto good, to edification.
3 For Christ did not please himself: but, as it is written: The reproaches of them that reproached thee fell upon me.
4 For what things soever were written were written for our learning: that, through patience and the comfort of the scriptures, we might have hope.
5 Now the God of patience and of comfort grant you to be of one mind, one towards another, according to Jesus Christ:
6 That with one mind and with one mouth you may glorify God and the Father of our Lord Jesus Christ.
7 Wherefore, receive one another, as Christ also hath received you, unto the honour of God.
8 For I say that Christ Jesus was minister of the circumcision for the truth of God, to confirm the promises made unto the fathers:
9 But that the Gentiles are to glorify God for his mercy, as it is written: Therefore will I confess to thee, O Lord, among the Gentiles and will sing to thy name.
10 And again he saith: rejoice ye Gentiles, with his people.
11 And again: praise the Lord, all ye Gentiles: and magnify him, all ye people.
12 And again, Isaias saith: There shall be a root of Jesse; and he that shall rise up to rule the Gentiles, in him the Gentiles shall hope.
13 Now the God of hope fill you with all joy and peace in believing: that you may abound in hope and in the power of the Holy Ghost.
V
*
1. first, he proposes an admonition
 
 
Chapter 15
1 Now, we that are stronger ought to bear the infirmities of the weak and not to please ourselves.
V
>
2. second, he clarifies it, at let every one of you
15:2
1143
Chapter 15
2 Let every one of you please his neighbour unto good, to edification.
3 For Christ did not please himself: but, as it is written: The reproaches of them that reproached thee fell upon me.
4 For what things soever were written were written for our learning: that, through patience and the comfort of the scriptures, we might have hope.
5 Now the God of patience and of comfort grant you to be of one mind, one towards another, according to Jesus Christ:
6 That with one mind and with one mouth you may glorify God and the Father of our Lord Jesus Christ.
7 Wherefore, receive one another, as Christ also hath received you, unto the honour of God.
8 For I say that Christ Jesus was minister of the circumcision for the truth of God, to confirm the promises made unto the fathers:
9 But that the Gentiles are to glorify God for his mercy, as it is written: Therefore will I confess to thee, O Lord, among the Gentiles and will sing to thy name.
10 And again he saith: rejoice ye Gentiles, with his people.
11 And again: praise the Lord, all ye Gentiles: and magnify him, all ye people.
12 And again, Isaias saith: There shall be a root of Jesse; and he that shall rise up to rule the Gentiles, in him the Gentiles shall hope.
13 Now the God of hope fill you with all joy and peace in believing: that you may abound in hope and in the power of the Holy Ghost.
V
>
1. first, in regard to the second part
 
 
Chapter 15
2 Let every one of you please his neighbour unto good, to edification.
3 For Christ did not please himself: but, as it is written: The reproaches of them that reproached thee fell upon me.
4 For what things soever were written were written for our learning: that, through patience and the comfort of the scriptures, we might have hope.
5 Now the God of patience and of comfort grant you to be of one mind, one towards another, according to Jesus Christ:
6 That with one mind and with one mouth you may glorify God and the Father of our Lord Jesus Christ.
V
*
1. first, he explains what he had said
15:2
 
Chapter 15
2 Let every one of you please his neighbour unto good, to edification.
V
>
2. second, he presents a reason, at for Christ did not please himself
15:3
1145
Chapter 15
3 For Christ did not please himself: but, as it is written: The reproaches of them that reproached thee fell upon me.
4 For what things soever were written were written for our learning: that, through patience and the comfort of the scriptures, we might have hope.
5 Now the God of patience and of comfort grant you to be of one mind, one towards another, according to Jesus Christ:
6 That with one mind and with one mouth you may glorify God and the Father of our Lord Jesus Christ.
V
*
1. first, he mentions the example of Christ
 
1146
Chapter 15
3 For Christ did not please himself: but, as it is written: The reproaches of them that reproached thee fell upon me.
V
*
2. second, he shows that we should imitate this example, at for whatever things were written
15:4
1148
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4 For what things soever were written were written for our learning: that, through patience and the comfort of the scriptures, we might have hope.
V
>
3. third, he adds a prayer so that we can fulfill it, at now the God of peace
15:5
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5 Now the God of patience and of comfort grant you to be of one mind, one towards another, according to Jesus Christ:
6 That with one mind and with one mouth you may glorify God and the Father of our Lord Jesus Christ.
V
*
1. first, then when he says, now may the God of patience, because it seemed exceedingly difficult for a mere man to be able to imitate the example of Christ, as it says in Ecclesiastes: what is man that he should be able to follow the king, his maker? (Eccl 2:12)
 
 
Chapter 15
5a Now the God of patience
V
>
2. second, he makes use of a prayer
 
 
Chapter 15
5 Now the God of patience and of comfort grant you to be of one mind, one towards another, according to Jesus Christ:
6 That with one mind and with one mouth you may glorify God and the Father of our Lord Jesus Christ.
V
>
1. first, saying: now may the God
 
 
Chapter 15
5a Now the God of patience and of comfort
V
*
1. first, of patience, i.e., the giver: you are my patience (Ps 71:5)
 
 
Chapter 15
5a1 Now the God of patience
V
*
2. second, and of comfort, i.e., who bestows spiritual consolation: the Father of mercies and God of all comfort (2 Cor 1:3)
 
 
Chapter 15
5a2 and of comfort
V
>
2. second, grant you, from whom is every best gift (Jas 1:17)
 
 
Chapter 15
5b grant you to be of one mind, one towards another, according to Jesus Christ:
*
1. first, that you be of one mind, that is, agree with one another: agree with one another, live in peace (2 Cor 13:11)
 
 
*
2. second, not consenting in sin, but according to Christ Jesus, of whom it is said: he is our peace, who has made us both one (Eph 2:14)
 
 
V
>
3. third, that, by the fact that you agree on the same things
15:6
 
Chapter 15
6a That with one mind and with one mouth
*
1. first, that with one mind, existing through faith and consensus of charity, as it says in a psalm: who makes men of one mind to dwell in a house (Ps 67:7)
 
 
*
2. second, i.e., with one confession of the voice coming from unity of faith, 1 Corinthians: I appeal that all of you agree (1 Cor 1:10)
 
 
V
>
4. fourth, that for the conformity of the heart, you may glorify God, Creator of all things
 
 
Chapter 15
6b you may glorify God and the Father of our Lord Jesus Christ.
*
1. first, he himself existing as the Father of our Lord Jesus Christ, through whom he adopted us as his sons
 
 
*
2. second, those who honor me I will honor (1 Sam 2:30)
 
 
*
3. third, if I am a father, where is my honor? (Mal 1:6)
 
 
V
>
2. second, in regard to the first part, at wherefore, receive one another
15:7
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7 Wherefore, receive one another, as Christ also hath received you, unto the honour of God.
8 For I say that Christ Jesus was minister of the circumcision for the truth of God, to confirm the promises made unto the fathers:
9 But that the Gentiles are to glorify God for his mercy, as it is written: Therefore will I confess to thee, O Lord, among the Gentiles and will sing to thy name.
10 And again he saith: rejoice ye Gentiles, with his people.
11 And again: praise the Lord, all ye Gentiles: and magnify him, all ye people.
12 And again, Isaias saith: There shall be a root of Jesse; and he that shall rise up to rule the Gentiles, in him the Gentiles shall hope.
13 Now the God of hope fill you with all joy and peace in believing: that you may abound in hope and in the power of the Holy Ghost.
V
*
1. first, he resumes the admonition
 
1151
Chapter 15
7a Wherefore, receive one another,
V
>
2. second, he presents a reason from the example of Christ, at as Christ also
 
1152
Chapter 15
7b as Christ also hath received you, unto the honour of God.
8 For I say that Christ Jesus was minister of the circumcision for the truth of God, to confirm the promises made unto the fathers:
9 But that the Gentiles are to glorify God for his mercy, as it is written: Therefore will I confess to thee, O Lord, among the Gentiles and will sing to thy name.
10 And again he saith: rejoice ye Gentiles, with his people.
11 And again: praise the Lord, all ye Gentiles: and magnify him, all ye people.
12 And again, Isaias saith: There shall be a root of Jesse; and he that shall rise up to rule the Gentiles, in him the Gentiles shall hope.
V
*
1. first, he present the example, saying, as Christ also has received you, i.e., took you under his care and protection
 
 
Chapter 15
7b as Christ also hath received you, unto the honour of God.
V
>
2. second, when he says, for I say that Christ, he clarifies what he said
15:8
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Chapter 15
8 For I say that Christ Jesus was minister of the circumcision for the truth of God, to confirm the promises made unto the fathers:
9 But that the Gentiles are to glorify God for his mercy, as it is written: Therefore will I confess to thee, O Lord, among the Gentiles and will sing to thy name.
10 And again he saith: rejoice ye Gentiles, with his people.
11 And again: praise the Lord, all ye Gentiles: and magnify him, all ye people.
12 And again, Isaias saith: There shall be a root of Jesse; and he that shall rise up to rule the Gentiles, in him the Gentiles shall hope.
V
>
1. first, with respect to the Jews
 
1154
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8 For I say that Christ Jesus was minister of the circumcision for the truth of God, to confirm the promises made unto the fathers:
*
1. first, therefore, he says: it has been stated that Christ welcomed you who are assembled in the unity of faith composed of Jews and gentiles
 
 
V
*
2. second, and this is clear with respect to both: for I say, therefore, that Christ Jesus was minister of the circumcision, for he is the author of everyone’s faith, as it says in Hebrews: looking to Jesus, the author and perfecter of our faith (Heb 12:2)
 
 
Chapter 15
8a For I say that Christ Jesus was minister of the circumcision
V
>
3. third, but he showed himself in person only to the Jews, as it says in Matthew: I was sent only to the lost sheep of the house of Israel (Matt 15:24); and in Isaiah: his voice will not be heard outside (Isa 42:2)
 
 
Chapter 15
8b for the truth of God, to confirm the promises made unto the fathers:
V
>
1. first, and this for the truth of God
 
 
Chapter 15
8b1 for the truth of God,
*
1. first, i.e., that the truth of God’s promise may be acknowledged
 
 
*
2. second, God is truth (Rom 3:4)
 
 
V
>
2. second, hence he continues: to confirm the promises made unto the fathers
 
 
Chapter 15
8b2 to confirm the promises made unto the fathers:
*
1. first, he has raised up a horn of salvation for us in the house of his servant David; as he spoke from the mouth of his holy prophets (Luke 1:69)
 
 
*
2. second, for all the promises of God find their yes in him (2 Cor 1:20)
 
 
V
>
2. second, with respect to the gentiles, at but that the gentiles
15:9
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9 But that the Gentiles are to glorify God for his mercy, as it is written: Therefore will I confess to thee, O Lord, among the Gentiles and will sing to thy name.
10 And again he saith: rejoice ye Gentiles, with his people.
11 And again: praise the Lord, all ye Gentiles: and magnify him, all ye people.
12 And again, Isaias saith: There shall be a root of Jesse; and he that shall rise up to rule the Gentiles, in him the Gentiles shall hope.
V
>
1. first, he states his proposition
 
1156
Chapter 15
9a But that the Gentiles are to glorify God for his mercy,
>
1. first, the argument is described
 
 
*
1. first, therefore, he says: it has been stated that Christ accepted the Jews in order that the promises made to the patriarchs be fulfilled
 
 
*
2. second, but the promises were not made to the gentiles
 
 
*
3. third, hence, this does not apply to the gentiles, because they were accepted on account of mercy
 
 
>
2. second, the argument is stated
 
 
*
1. first, and this is what he says: but that the gentiles are to glorify God for his mercy extended to them by Christ
 
 
>
2. second, because, although he did not preach to them in person, he sent them his disciples, who exercised their ministry among them as he had done among the Jews
 
 
*
1. first, go, therefore, and teach all nations (Matt 28:19)
 
 
*
2. second, the earth is full of the Lord’s mercy (Ps 33:5)
 
 
*
3. third, his mercy is on those who fear him from generation to generation (Luke 1:50)
 
 
>
3. third, the Apostle attributes the conversion of the Jews to God’s truth but that of the gentiles to his mercy; but a psalm says: all the ways of the Lord are mercy and truth (Ps 25:10), which seems to contradict this.
 
 
>
1. first, the answer is that in ascribing the call of the Jews to God’s truth he does not exclude mercy
 
 
*
1. first, because the Apostle himself, who was born of the Jews, says: I received mercy (1 Tim 1:13)
 
 
*
2. second, it was also an act of mercy that God made the promises to the patriarchs about the salvation of their descendants
 
 
>
2. second, similarly, in ascribing the call of the gentiles to God’s mercy he does not exclude God’s truth entirely
 
 
*
1. first because it also pertained to divine truth that he should fulfill his intention concerning the salvation of the gentiles
 
 
*
2. second, of this intention the Apostle says in Ephesians: it was a mystery hidden for ages in God (Eph 3:9)
 
 
*
3. third, but one form of truth, namely, the fulfillment of promises, is considered in the call of the Jews, that is not considered in the call of the gentiles, to whom the promises were not made
 
 
V
>
2. second, he confirms what he had said about the conversion of the gentiles with an authority, at as it is written
 
1158
Chapter 15
9b as it is written: Therefore will I confess to thee, O Lord, among the Gentiles and will sing to thy name.
10 And again he saith: rejoice ye Gentiles, with his people.
11 And again: praise the Lord, all ye Gentiles: and magnify him, all ye people.
12 And again, Isaias saith: There shall be a root of Jesse; and he that shall rise up to rule the Gentiles, in him the Gentiles shall hope.
*
1. first, although the call had not been promised to the gentiles, it was not unplanned but was foretold by the predictions of the prophets
 
 
V
>
2. second, he adduces four authorities
 
 
Chapter 15
9b as it is written: Therefore will I confess to thee, O Lord, among the Gentiles and will sing to thy name.
10 And again he saith: rejoice ye Gentiles, with his people.
11 And again: praise the Lord, all ye Gentiles: and magnify him, all ye people.
12 And again, Isaias saith: There shall be a root of Jesse; and he that shall rise up to rule the Gentiles, in him the Gentiles shall hope.
V
>
1. first, there are two interpretations of this first statement
 
 
Chapter 15
9b as it is written: Therefore will I confess to thee, O Lord, among the Gentiles and will sing to thy name.
V
>
1. first, the first interpretation contains Christ’s thanksgiving to the Father for the conversion of the gentiles achieved by him
 
 
Chapter 15
9b as it is written: Therefore will I confess to thee, O Lord, among the Gentiles and will sing to thy name.
V
*
1. first, hence he says: as it is written, (Ps 18:50), you made me the head of the gentiles; you exalted me above my adversaries
 
 
Chapter 15
9b1 as it is written:
V
*
2. second, O God the Father, I, Christ, will praise you
 
 
Chapter 15
9b2 Therefore will I confess to thee, O Lord,
V
*
3. third, with thanksgiving among the gentiles, for the conversion of the gentiles accomplished through me
 
 
Chapter 15
9b3 among the Gentiles
V
*
4. fourth, and and will sing with new exaltation of mind
 
 
Chapter 15
9b4 and will sing
V
*
5. fifth, to your name, which has been manifested to them, as it says in John: I have manifested your name to the men whom you gave to me (John 17:6)
 
 
Chapter 15
9b5 to thy name.
V
>
2. second, in the second interpretation
 
 
Chapter 15
9b as it is written: Therefore will I confess to thee, O Lord, among the Gentiles and will sing to thy name.
V
*
1. first, in another way: I will confess to you among the gentiles, i.e., I will make the gentiles confess to you with a confession of faith: let the peoples praise you, O God, let all the peoples praise you (Ps 67:5)
 
 
Chapter 15
9b1 as it is written: Therefore will I confess to thee, O Lord, among the Gentiles
V
*
2. second, and I will sing to your name, i.e., I will make the gentiles sing to you a song which consists in the exultation of a renewed spirit: O, sing to the Lord a new song; sing to the Lord, all the earth (Ps 96:1)
 
 
Chapter 15
9b2 and will sing to thy name.
V
>
2. second, the second authority contains the coalescence of gentiles and Jew
15:10
1159
Chapter 15
10 And again he saith: rejoice ye Gentiles, with his people.
*
1. first, hence, he says: and again he says: O gentiles, once alienated from the commonwealth of Israel (Eph 2:12)
 
 
>
2. second, rejoice, you gentiles, with his people, i.e., adopt a common joy together with the Jews, who were once his people
 
 
*
1. first, they rejoice before you as with joy at the harvest (Isa 9:3)
 
 
*
2. second, there shall be one flock and one shepherd (John 10:16)
 
 
*
3. third, but our letter has: rejoice with Jerusalem, and be glad with her, all you that love her (Isa 66:10)
 
 
V
>
3. third, the third authority contains the devotion of the gentiles to God
15:11
1160
Chapter 15
11 And again: praise the Lord, all ye Gentiles: and magnify him, all ye people.
V
>
1. first, hence he adds: and again it is written in a psalm: praise the Lord, all you gentiles (Ps 117:4)
 
 
Chapter 15
11a And again: praise the Lord, all ye Gentiles:
*
1. first, i.e., confess his goodness
 
 
*
2. second, from the rising of the sun to its setting the name of the Lord is to be praised (Ps 113:3)
 
 
V
>
2. second, and all you people, not only the Jewish people, and magnify him, i.e., confess his greatness
 
 
Chapter 15
11b and magnify him, all ye people.
*
1. first, i.e., that his greatness exceeds all praise: when you praise the Lord, exalt him as much as you can; for he will surpass even that (Sir 43:30)
 
 
*
2. second, from the rising of the sun to its setting my name is great among the gentiles (Mal 1:11)
 
 
V
>
4. fourth, he fourth authority contains the reverence of the gentiles toward Christ
 
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12 And again, Isaias saith: There shall be a root of Jesse; and he that shall rise up to rule the Gentiles, in him the Gentiles shall hope.
V
>
1. first, hence he continues: and again Isaiah says: the root of Jesse shall come (Isa 11:10)
 
 
Chapter 15
12a And again, Isaias saith: There shall be a root of Jesse
>
1. first, here he foretells the origin of Jesus, that he will be born of the seed of Jesse, for Jesse was David’s father
 
 
*
1. first, therefore he says: there shall be a root of Jesse, from whose seed Christ will be born
 
 
*
2. second, in that day the root of Jesse shall stand as an ensign to the people (Isa 11:10)
 
 
>
2. second, or Christ will be the root of Jesse
 
 
*
1. first, because although he came from Jesse according to bodily origin, yet it was his power that sustained him and gave him grace
 
 
*
2. second, you do not bear the root but the root bears you (Rom 11:18)
 
 
V
>
2. second, then he touches on Christ’s office
 
 
Chapter 15
12b and he that shall rise up to rule the Gentiles,
*
1. first, adding: he who shall rise up with such excellent grace that he is able to rule the gentiles by leading them to divine worship
 
 
*
2. second, which no one had been able to do previously: I will make the gentiles your heritage. You shall rule them with a rod of iron (Ps 2:8)
 
 
V
>
3. third, finally, he mentions the devotion of the gentiles to Christ
 
 
Chapter 15
12c in him the Gentiles shall hope.
*
1. first, saying: in him the gentiles shall hope, i.e., to obtain through him the inheritance of heavenly glory
 
 
*
2. second, we have been born anew to a living hope through the resurrection of Jesus Christ from the dead (1 Pet 1:3)
 
 
V
>
3. third, he adds a reason, at now may the God of hope
 
1162
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13 Now the God of hope fill you with all joy and peace in believing: that you may abound in hope and in the power of the Holy Ghost.
V
>
1. first, then when he says, now may the God of hope, he adds a prayer
 
 
Chapter 15
13a Now the God of hope fill you with all joy and peace in believing:
V
*
1. first, saying: it has been stated that the gentiles will hope in Christ, the God of hope, i.e., who pours this hope in us: my hope, O Lord (Ps 71:5)
 
 
Chapter 15
13a Now the God of hope fill you with all joy and peace in believing:
V
>
2. second, or may the God of hope, i.e., the one to hope in
 
 
Chapter 15
13a Now the God of hope fill you with all joy and peace in believing:
V
>
1. first, fill you with all joy
 
 
Chapter 15
13a1 Now the God of hope fill you with all joy
*
1. first, i.e., spiritual, which is concerned with God
 
 
*
2. second, the joy of the Lord is your strength (Neh 8:10)
 
 
V
>
2. second, and peace, through which a man is at peace in himself and with God and his neighbor: great peace have they who love your law (Ps 119:165) in believing
 
 
Chapter 15
13a2 and peace in believing:
*
1. first, as if to say: so that along with believing you may have peace and joy, which are effects of charity
 
 
*
2. second, as it says in Galatians: the fruit of the Spirit is love, joy, peace (Gal 5:22)
 
 
V
>
2. second, hence it is clear that he wishes them to have from God, the giver of hope, not only faith but charity, through which faith works, as it says in Galatians (Gal 5:6), lest their faith be unformed and dead: faith without works is dead (Jas 2:26)
 
 
Chapter 15
13b that you may abound in hope and in the power of the Holy Ghost.
V
*
1. first, so that by the fullness of these virtues you may abound, by progressing from good to better
 
 
Chapter 15
13b1 that you may abound
V
>
2. second, not only in hope but also in the power of the Holy Spirit, i.e., in charity, which is poured forth in your hearts by the Holy Spirit
 
 
Chapter 15
13b2 that you may abound in hope and in the power of the Holy Ghost.
*
1. first, as was said above (Rom 5:5)
 
 
*
2. second, God is able to provide you with every grace in abundance (2 Cor 7:8)
 
 
V
>
2. second, he descends to more particular questions related to the recipients of his letter, at and I myself also
15:14
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Chapter 15
14 And I myself also, my brethren, am assured of you that you also are full of love, replenished with all knowledge, so that you are able to admonish one another.
15 But I have written to you, brethren, more boldly in some sort, as it were putting you in mind, because of the grace which is given me from God,
16 That I should be the minister of Christ Jesus among the Gentiles: sanctifying the gospel of God, that the oblation of the Gentiles may be made acceptable and sanctified in the Holy Ghost.
17 I have therefore glory in Christ Jesus towards God.
18 For I dare not to speak of any of those things which Christ worketh not by me, for the obedience of the Gentiles, by word and deed,
19 By the virtue of signs and wonders, in the power of the Holy Ghost, so that from Jerusalem round about, as far as unto Illyricum, I have replenished the gospel of Christ.
20 And I have so preached this gospel, not where Christ was named, lest I should build upon another man a foundation.
21 But as it is written: They to whom he was not spoken of shall see: and they that have not heard shall understand.
22 For which cause also, I was hindered very much from coming to you and have been kept away till now.
23 But now, having no more place in these countries and having a great desire these many years past to come unto you,
24 When I shall begin to take my journey into Spain, I hope that, as I pass, I shall see you and be brought on my way thither by you: if first, in part, I shall have enjoyed you.
25 But now I shall go to Jerusalem, to minister unto the saints.
26 For it hath pleased them of Macedonia and Achaia to make a contribution for the poor of the saints that are in Jerusalem.
27 For it hath pleased them: and they are their debtors. For, if the Gentiles have been made partakers of their spiritual things, they ought also in carnal things to minister to them.
28 When therefore I shall have accomplished this and consigned to them this fruit, I will come by you into Spain.
29 And I know that when I come to you I shall come in the abundance of the blessing of the gospel of Christ.
30 I beseech you therefore, brethren, through our Lord Jesus Christ and by the charity of the Holy Ghost, that you help me in your prayers for me to God,
31 That I may be delivered from the unbelievers that are in Judea and that the oblation of my service may be acceptable in Jerusalem to the saints.
32 That I may come to you with joy, by the will of God, and may be refreshed with you.
33 Now the God of peace be with, you all. Amen.
Chapter 16
1 And I commend to you Phebe, our sister, who is in the ministry of the church, that is in Cenchrae:
2 That you receive her in the Lord as becometh saints and that you assist her in whatsoever business she shall have need of you. For she also hath assisted many, and myself also.
3 Salute Prisca and Aquila, my helpers, in Christ Jesus
4 (Who have for my life laid down their own necks: to whom not I only give thanks, but also all the churches of the Gentiles),
5 And the church which is in their house. Salute Epenetus, my beloved: who is the firstfruits of Asia in Christ.
6 Salute Mary, who hath laboured much among you.
7 Salute Andronicus and Junias, my kinsmen and fellow prisoners: who are of note among the apostles, who also were in Christ before me.
8 Salute Ampliatus, most beloved to me in the Lord.
9 Salute Urbanus, our helper in Christ Jesus and Stachys, my beloved.
10 Salute Apellas, approved in Christ.
11 Salute them that are of Aristobulus’ household. Salute Herodian, my kinsman. Salute them that are of Narcissus’ household, who are in the Lord.
12 Salute Tryphaena and Tryphosa, who labour in the Lord. Salute Persis, the dearly beloved, who hath much laboured in the Lord.
13 Salute Rufus, elect in the Lord, and his mother and mine.
14 Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes: and the brethren that are with them.
15 Salute Philologus and Julia, Nereus and his sister, and Olympias: and all the saints that are with them.
16 Salute one another with an holy kiss. All the churches of Christ salute you.
17 Now I beseech you, brethren, to mark them who make dissensions and offences contrary to the doctrine which you have learned and avoid them.
18 For they that are such serve not Christ our Lord but their own belly: and by pleasing speeches and good words seduce the hearts of the innocent.
19 For your obedience is published in every place. I rejoice therefore in you. But I would have you to be wise in good and simple in evil.
20 And the God of peace crush Satan under your feet speedily. The grace of our Lord Jesus Christ be with you.
21 Timothy, my fellow labourer, saluteth you: and Lucius and Jason and Sosipater, my kinsmen.
22 I, Tertius, who wrote this epistle, salute you in the Lord.
23 Caius, my host, and the whole church saluteth you. Erastus, the treasurer of the city, saluteth you: and Quartus, a brother.
24 The grace of our Lord Jesus Christ be with you all. Amen.
25 Now to him that is able to establish you, according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which was kept secret from eternity;
26 (Which now is made manifest by the scriptures of the prophets, according to the precept of the eternal God, for the obedience of faith) known among all nations:
27 To God, the only wise, through Jesus Christ, to whom be honour and glory for ever and ever. Amen.
V
>
1. first, matters pertaining to himself
 
 
Chapter 15
14 And I myself also, my brethren, am assured of you that you also are full of love, replenished with all knowledge, so that you are able to admonish one another.
15 But I have written to you, brethren, more boldly in some sort, as it were putting you in mind, because of the grace which is given me from God,
16 That I should be the minister of Christ Jesus among the Gentiles: sanctifying the gospel of God, that the oblation of the Gentiles may be made acceptable and sanctified in the Holy Ghost.
17 I have therefore glory in Christ Jesus towards God.
18 For I dare not to speak of any of those things which Christ worketh not by me, for the obedience of the Gentiles, by word and deed,
19 By the virtue of signs and wonders, in the power of the Holy Ghost, so that from Jerusalem round about, as far as unto Illyricum, I have replenished the gospel of Christ.
20 And I have so preached this gospel, not where Christ was named, lest I should build upon another man a foundation.
21 But as it is written: They to whom he was not spoken of shall see: and they that have not heard shall understand.
22 For which cause also, I was hindered very much from coming to you and have been kept away till now.
23 But now, having no more place in these countries and having a great desire these many years past to come unto you,
24 When I shall begin to take my journey into Spain, I hope that, as I pass, I shall see you and be brought on my way thither by you: if first, in part, I shall have enjoyed you.
25 But now I shall go to Jerusalem, to minister unto the saints.
26 For it hath pleased them of Macedonia and Achaia to make a contribution for the poor of the saints that are in Jerusalem.
27 For it hath pleased them: and they are their debtors. For, if the Gentiles have been made partakers of their spiritual things, they ought also in carnal things to minister to them.
28 When therefore I shall have accomplished this and consigned to them this fruit, I will come by you into Spain.
29 And I know that when I come to you I shall come in the abundance of the blessing of the gospel of Christ.
30 I beseech you therefore, brethren, through our Lord Jesus Christ and by the charity of the Holy Ghost, that you help me in your prayers for me to God,
31 That I may be delivered from the unbelievers that are in Judea and that the oblation of my service may be acceptable in Jerusalem to the saints.
32 That I may come to you with joy, by the will of God, and may be refreshed with you.
33 Now the God of peace be with, you all. Amen.
V
>
1. first, he excuses his presumption in instructing and correcting them
 
 
Chapter 15
14 And I myself also, my brethren, am assured of you that you also are full of love, replenished with all knowledge, so that you are able to admonish one another.
15 But I have written to you, brethren, more boldly in some sort, as it were putting you in mind, because of the grace which is given me from God,
16 That I should be the minister of Christ Jesus among the Gentiles: sanctifying the gospel of God, that the oblation of the Gentiles may be made acceptable and sanctified in the Holy Ghost.
17 I have therefore glory in Christ Jesus towards God.
18 For I dare not to speak of any of those things which Christ worketh not by me, for the obedience of the Gentiles, by word and deed,
19 By the virtue of signs and wonders, in the power of the Holy Ghost, so that from Jerusalem round about, as far as unto Illyricum, I have replenished the gospel of Christ.
20 And I have so preached this gospel, not where Christ was named, lest I should build upon another man a foundation.
21 But as it is written: They to whom he was not spoken of shall see: and they that have not heard shall understand.
V
>
1. first, he excludes a wrong interpretation of the reason for instructing and correcting them
 
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14 And I myself also, my brethren, am assured of you that you also are full of love, replenished with all knowledge, so that you are able to admonish one another.
V
*
1. first, it should be noted that someone could believe that the apostle wrote to the Romans, because the thought there was no one there who could instruct and correct them
 
 
Chapter 15
14a And I myself also, my brethren, am assured of you
V
*
2. second, two things are required of one who would admonish properly
 
 
Chapter 15
14b that you also are full of love, replenished with all knowledge,
V
*
3. third, from this he concludes
 
 
Chapter 15
14c so that you are able to admonish one another.
V
>
2. second, he assigns the true cause, at but I have written to you, brethren, more boldly
15:15
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15 But I have written to you, brethren, more boldly in some sort, as it were putting you in mind, because of the grace which is given me from God,
16 That I should be the minister of Christ Jesus among the Gentiles: sanctifying the gospel of God, that the oblation of the Gentiles may be made acceptable and sanctified in the Holy Ghost.
17 I have therefore glory in Christ Jesus towards God.
18 For I dare not to speak of any of those things which Christ worketh not by me, for the obedience of the Gentiles, by word and deed,
19 By the virtue of signs and wonders, in the power of the Holy Ghost, so that from Jerusalem round about, as far as unto Illyricum, I have replenished the gospel of Christ.
20 And I have so preached this gospel, not where Christ was named, lest I should build upon another man a foundation.
21 But as it is written: They to whom he was not spoken of shall see: and they that have not heard shall understand.
V
>
1. first, he shows that this belongs to the authority committed to him by his apostolate, which of course could be ascribed to bold presumption, inasmuch as I did not fear your displeasure (cf. Job 39:21); but this is excused for three reasons
 
 
Chapter 15
15 But I have written to you, brethren, more boldly in some sort, as it were putting you in mind, because of the grace which is given me from God,
16 That I should be the minister of Christ Jesus among the Gentiles: sanctifying the gospel of God, that the oblation of the Gentiles may be made acceptable and sanctified in the Holy Ghost.
*
1. first, on account of the condition of those to whom he wrote
 
1166
*
2. second, the boldness is excused because of the apostle’s intention
 
 
>
3. third, he is excused because of his apostolic authority which required this; hence he adds because of the grace of the apostolate committed to me (cf. 1 Cor. 15:10)
 
 
*
1. first, he describes the author of this grace, at which was given me by God (cf. Gal. 1:1)
 
1167
*
2. second, he specifies that grace when he says, that I should be the minister of Christ Jesus among the gentiles; (cf. 1 Cor. 4:11, Rom. 11:13)
15:16
 
*
3. third, he shows the function of this grace when he says, sanctifying the gospel of God
 
 
>
4. fourth, he presents the end of this grace
 
 
*
1. first, when he says, so that the oblation of the gentiles may be made, i.e., the nations converted by my ministry, in which he offered, as it were, a sacrifice and oblation to God (cf. Phil. 2:17)
 
 
*
2. second, and, may be made acceptable, namely to God through a right intention (cf. Ps. 51:20)
 
 
*
3. third, and, and sanctified in the Holy Spirit, i.e., by charity and the other gifts of the Holy Spirit (cf. 1 Cor. 6:11)
 
 
V
>
2. second, he shows how he used this power, at I have, therefore, glory
15:17
1168
Chapter 15
17 I have therefore glory in Christ Jesus towards God.
18 For I dare not to speak of any of those things which Christ worketh not by me, for the obedience of the Gentiles, by word and deed,
19 By the virtue of signs and wonders, in the power of the Holy Ghost, so that from Jerusalem round about, as far as unto Illyricum, I have replenished the gospel of Christ.
20 And I have so preached this gospel, not where Christ was named, lest I should build upon another man a foundation.
21 But as it is written: They to whom he was not spoken of shall see: and they that have not heard shall understand.
V
>
1. first, he mentions the fruit it produced
 
1169
Chapter 15
17 I have therefore glory in Christ Jesus towards God.
18 For I dare not to speak of any of those things which Christ worketh not by me, for the obedience of the Gentiles, by word and deed,
*
1. first, he gives glory to God for the fruit he produced, at therefore (igitur)
15:18
 
*
2. second, he mentions the fruit itself, at for the obedience of the gentiles
 
1170
*
3. third, he shows how he had brought the gentiles to this obedience, at by word (cf. Rom 10:17)
 
1171
V
*
2. second, the greatness of this fruit, at so that
15:19
1172
Chapter 15
19 By the virtue of signs and wonders, in the power of the Holy Ghost, so that from Jerusalem round about, as far as unto Illyricum, I have replenished the gospel of Christ.
V
>
3. third, he shows the difficulty, at and I have so preached this gospel
15:20
1173
Chapter 15
20 And I have so preached this gospel, not where Christ was named, lest I should build upon another man a foundation.
21 But as it is written: They to whom he was not spoken of shall see: and they that have not heard shall understand.
V
*
1. first, he mentions the difficulty
 
 
Chapter 15
20 And I have so preached this gospel, not where Christ was named, lest I should build upon another man a foundation.
V
>
2. second, he cites an authority for what he had said, at but as it is written: ‘they to whom he was not spoken of shall see: and they who have not heard shall understand.’ (Isa. 52:15); in these words the prophet seems to predict that the gentiles will arrive at a more excellent way of knowing God than the Jews, who knew him before
15:21
1175
Chapter 15
21 But as it is written: They to whom he was not spoken of shall see: and they that have not heard shall understand.
>
1. first, he shows its excellence with respect to the knowledge’s cause, which is twofold
 
1176
*
1. first, the words heard
 
 
*
2. second, the things seen
 
 
*
2. second, he shows its excellence in regard to the manner of knowing, because the Jews had only heard the announcements of the prophets (cf. Obad. 1:1, Ps. 2:10)
 
1177
V
*
2. second, he excuses his tardiness in not visiting them, at for which cause also I was hindered
15:22
1178
Chapter 15
22 For which cause also, I was hindered very much from coming to you and have been kept away till now.
23 But now, having no more place in these countries and having a great desire these many years past to come unto you,
24 When I shall begin to take my journey into Spain, I hope that, as I pass, I shall see you and be brought on my way thither by you: if first, in part, I shall have enjoyed you.
25 But now I shall go to Jerusalem, to minister unto the saints.
26 For it hath pleased them of Macedonia and Achaia to make a contribution for the poor of the saints that are in Jerusalem.
27 For it hath pleased them: and they are their debtors. For, if the Gentiles have been made partakers of their spiritual things, they ought also in carnal things to minister to them.
28 When therefore I shall have accomplished this and consigned to them this fruit, I will come by you into Spain.
29 And I know that when I come to you I shall come in the abundance of the blessing of the gospel of Christ.
V
*
3. third, he seeks the favor of their prayers, at I beseech you therefore, brethren
15:30
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Chapter 15
30 I beseech you therefore, brethren, through our Lord Jesus Christ and by the charity of the Holy Ghost, that you help me in your prayers for me to God,
31 That I may be delivered from the unbelievers that are in Judea and that the oblation of my service may be acceptable in Jerusalem to the saints.
32 That I may come to you with joy, by the will of God, and may be refreshed with you.
33 Now the God of peace be with, you all. Amen.
V
>
2. second, matters pertaining to others, at but I commend to you Phoebe
16:1
1193
Chapter 16
1 And I commend to you Phebe, our sister, who is in the ministry of the church, that is in Cenchrae:
2 That you receive her in the Lord as becometh saints and that you assist her in whatsoever business she shall have need of you. For she also hath assisted many, and myself also.
3 Salute Prisca and Aquila, my helpers, in Christ Jesus
4 (Who have for my life laid down their own necks: to whom not I only give thanks, but also all the churches of the Gentiles),
5 And the church which is in their house. Salute Epenetus, my beloved: who is the firstfruits of Asia in Christ.
6 Salute Mary, who hath laboured much among you.
7 Salute Andronicus and Junias, my kinsmen and fellow prisoners: who are of note among the apostles, who also were in Christ before me.
8 Salute Ampliatus, most beloved to me in the Lord.
9 Salute Urbanus, our helper in Christ Jesus and Stachys, my beloved.
10 Salute Apellas, approved in Christ.
11 Salute them that are of Aristobulus’ household. Salute Herodian, my kinsman. Salute them that are of Narcissus’ household, who are in the Lord.
12 Salute Tryphaena and Tryphosa, who labour in the Lord. Salute Persis, the dearly beloved, who hath much laboured in the Lord.
13 Salute Rufus, elect in the Lord, and his mother and mine.
14 Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes: and the brethren that are with them.
15 Salute Philologus and Julia, Nereus and his sister, and Olympias: and all the saints that are with them.
16 Salute one another with an holy kiss. All the churches of Christ salute you.
17 Now I beseech you, brethren, to mark them who make dissensions and offences contrary to the doctrine which you have learned and avoid them.
18 For they that are such serve not Christ our Lord but their own belly: and by pleasing speeches and good words seduce the hearts of the innocent.
19 For your obedience is published in every place. I rejoice therefore in you. But I would have you to be wise in good and simple in evil.
20 And the God of peace crush Satan under your feet speedily. The grace of our Lord Jesus Christ be with you.
21 Timothy, my fellow labourer, saluteth you: and Lucius and Jason and Sosipater, my kinsmen.
22 I, Tertius, who wrote this epistle, salute you in the Lord.
23 Caius, my host, and the whole church saluteth you. Erastus, the treasurer of the city, saluteth you: and Quartus, a brother.
24 The grace of our Lord Jesus Christ be with you all. Amen.
25 Now to him that is able to establish you, according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which was kept secret from eternity;
26 (Which now is made manifest by the scriptures of the prophets, according to the precept of the eternal God, for the obedience of faith) known among all nations:
27 To God, the only wise, through Jesus Christ, to whom be honour and glory for ever and ever. Amen.
V
>
1. first, he suggests what they should do for others
 
 
Chapter 16
1 And I commend to you Phebe, our sister, who is in the ministry of the church, that is in Cenchrae:
2 That you receive her in the Lord as becometh saints and that you assist her in whatsoever business she shall have need of you. For she also hath assisted many, and myself also.
3 Salute Prisca and Aquila, my helpers, in Christ Jesus
4 (Who have for my life laid down their own necks: to whom not I only give thanks, but also all the churches of the Gentiles),
5 And the church which is in their house. Salute Epenetus, my beloved: who is the firstfruits of Asia in Christ.
6 Salute Mary, who hath laboured much among you.
7 Salute Andronicus and Junias, my kinsmen and fellow prisoners: who are of note among the apostles, who also were in Christ before me.
8 Salute Ampliatus, most beloved to me in the Lord.
9 Salute Urbanus, our helper in Christ Jesus and Stachys, my beloved.
10 Salute Apellas, approved in Christ.
11 Salute them that are of Aristobulus’ household. Salute Herodian, my kinsman. Salute them that are of Narcissus’ household, who are in the Lord.
12 Salute Tryphaena and Tryphosa, who labour in the Lord. Salute Persis, the dearly beloved, who hath much laboured in the Lord.
13 Salute Rufus, elect in the Lord, and his mother and mine.
14 Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes: and the brethren that are with them.
15 Salute Philologus and Julia, Nereus and his sister, and Olympias: and all the saints that are with them.
16 Salute one another with an holy kiss. All the churches of Christ salute you.
17 Now I beseech you, brethren, to mark them who make dissensions and offences contrary to the doctrine which you have learned and avoid them.
18 For they that are such serve not Christ our Lord but their own belly: and by pleasing speeches and good words seduce the hearts of the innocent.
19 For your obedience is published in every place. I rejoice therefore in you. But I would have you to be wise in good and simple in evil.
20 And the God of peace crush Satan under your feet speedily. The grace of our Lord Jesus Christ be with you.
V
>
1. first, he indicates whom they should welcome
 
 
Chapter 16
1 And I commend to you Phebe, our sister, who is in the ministry of the church, that is in Cenchrae:
2 That you receive her in the Lord as becometh saints and that you assist her in whatsoever business she shall have need of you. For she also hath assisted many, and myself also.
3 Salute Prisca and Aquila, my helpers, in Christ Jesus
4 (Who have for my life laid down their own necks: to whom not I only give thanks, but also all the churches of the Gentiles),
5 And the church which is in their house. Salute Epenetus, my beloved: who is the firstfruits of Asia in Christ.
6 Salute Mary, who hath laboured much among you.
7 Salute Andronicus and Junias, my kinsmen and fellow prisoners: who are of note among the apostles, who also were in Christ before me.
8 Salute Ampliatus, most beloved to me in the Lord.
9 Salute Urbanus, our helper in Christ Jesus and Stachys, my beloved.
10 Salute Apellas, approved in Christ.
11 Salute them that are of Aristobulus’ household. Salute Herodian, my kinsman. Salute them that are of Narcissus’ household, who are in the Lord.
12 Salute Tryphaena and Tryphosa, who labour in the Lord. Salute Persis, the dearly beloved, who hath much laboured in the Lord.
13 Salute Rufus, elect in the Lord, and his mother and mine.
14 Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes: and the brethren that are with them.
15 Salute Philologus and Julia, Nereus and his sister, and Olympias: and all the saints that are with them.
16 Salute one another with an holy kiss. All the churches of Christ salute you.
V
>
1. first, he requests that certain persons in particular be welcomed
 
1194
Chapter 16
1 And I commend to you Phebe, our sister, who is in the ministry of the church, that is in Cenchrae:
2 That you receive her in the Lord as becometh saints and that you assist her in whatsoever business she shall have need of you. For she also hath assisted many, and myself also.
3 Salute Prisca and Aquila, my helpers, in Christ Jesus
4 (Who have for my life laid down their own necks: to whom not I only give thanks, but also all the churches of the Gentiles),
5 And the church which is in their house. Salute Epenetus, my beloved: who is the firstfruits of Asia in Christ.
6 Salute Mary, who hath laboured much among you.
7 Salute Andronicus and Junias, my kinsmen and fellow prisoners: who are of note among the apostles, who also were in Christ before me.
8 Salute Ampliatus, most beloved to me in the Lord.
9 Salute Urbanus, our helper in Christ Jesus and Stachys, my beloved.
10 Salute Apellas, approved in Christ.
11 Salute them that are of Aristobulus’ household. Salute Herodian, my kinsman. Salute them that are of Narcissus’ household, who are in the Lord.
12 Salute Tryphaena and Tryphosa, who labour in the Lord. Salute Persis, the dearly beloved, who hath much laboured in the Lord.
13 Salute Rufus, elect in the Lord, and his mother and mine.
14 Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes: and the brethren that are with them.
15 Salute Philologus and Julia, Nereus and his sister, and Olympias: and all the saints that are with them.
V
>
1. first, he mentions a certain Corinthian woman who went to Rome;
 
 
Chapter 16
1 And I commend to you Phebe, our sister, who is in the ministry of the church, that is in Cenchrae:
2 That you receive her in the Lord as becometh saints and that you assist her in whatsoever business she shall have need of you. For she also hath assisted many, and myself also.
>
1. first, he recommends her to them, describing her
 
 
*
1. first, by name, at I commend to you Phoebe (cf. 2 Cor. 3:1)
 
 
*
2. second, by her religion and faith, at our sister (cf. Matt. 23:8)
 
 
*
3. third, by her pious activity, at who is in the ministry of the church that isin Cenchreæ (cf. Luke 8:3, 1 Tim. 5:10)
 
 
>
2. second, he mentions two things he wants done for her
 
1195
*
1. first, that she be honorably received (cf. Matt. 10:41)
 
 
*
2. second, that they be solicitous in helping her, at and that you assist her
 
 
*
3. third, the apostle tells why this is owed to her, at for she also has assisted many, and myself also (cf. Isa. 3:10, Matt. 5:7)
 
1197
V
>
2. second, then he recommends other persons connected with him to be greeted
 
1198
Chapter 16
3 Salute Prisca and Aquila, my helpers, in Christ Jesus
4 (Who have for my life laid down their own necks: to whom not I only give thanks, but also all the churches of the Gentiles),
5 And the church which is in their house. Salute Epenetus, my beloved: who is the firstfruits of Asia in Christ.
6 Salute Mary, who hath laboured much among you.
7 Salute Andronicus and Junias, my kinsmen and fellow prisoners: who are of note among the apostles, who also were in Christ before me.
8 Salute Ampliatus, most beloved to me in the Lord.
9 Salute Urbanus, our helper in Christ Jesus and Stachys, my beloved.
10 Salute Apellas, approved in Christ.
11 Salute them that are of Aristobulus’ household. Salute Herodian, my kinsman. Salute them that are of Narcissus’ household, who are in the Lord.
12 Salute Tryphaena and Tryphosa, who labour in the Lord. Salute Persis, the dearly beloved, who hath much laboured in the Lord.
13 Salute Rufus, elect in the Lord, and his mother and mine.
14 Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes: and the brethren that are with them.
15 Salute Philologus and Julia, Nereus and his sister, and Olympias: and all the saints that are with them.
*
1. first, first, at greet Prisca and Aquila (cf. Acts 18:1-3)
 
 
*
2. second, another person joined to him by love, at greet Epenetus, my beloved, who is the firstfruits of Asia in Christ (cf. Heb. 12:23)
 
1200
*
3. third, then he says, greet Mary, who has labored much among you (cf. Wis. 3:15)
 
1201
*
4. fourth, then he says, greet Andronicus and Junias (cf. Rom. 9:3, 2 Cor. 11:23, 1 Tim. 5:1)
 
1202
*
5. fifth, then he says, greet Ampliatus, my beloved in the Lord (cf. Phil. 1:8)
 
1203
*
6. sixth, then he says, greet Urbanus, our helper in Christ (cf. Prov. 18:19) and Stachys, my beloved
 
1204
V
*
2. second, he points out in a general way how to greet them, at greet one another with a holy kiss (cf. Prov. 7:13, Song 1:2)
16:16
1211
Chapter 16
16a Salute one another with an holy kiss.
V
*
3. third, he greets them on the part of the faithful, at all the churches of Christ
 
1212
Chapter 16
16b All the churches of Christ salute you.
V
>
2. second, he shows whom they should avoid, at now I beseech you
16:17
 
Chapter 16
17 Now I beseech you, brethren, to mark them who make dissensions and offences contrary to the doctrine which you have learned and avoid them.
18 For they that are such serve not Christ our Lord but their own belly: and by pleasing speeches and good words seduce the hearts of the innocent.
19 For your obedience is published in every place. I rejoice therefore in you. But I would have you to be wise in good and simple in evil.
20 And the God of peace crush Satan under your feet speedily. The grace of our Lord Jesus Christ be with you.
V
*
1. first, he teaches them whom they should avoid
 
1214
Chapter 16
17 Now I beseech you, brethren, to mark them who make dissensions and offences contrary to the doctrine which you have learned and avoid them.
V
>
2. second, he gives the reason, at for they who
16:18
1218
Chapter 16
18 For they that are such serve not Christ our Lord but their own belly: and by pleasing speeches and good words seduce the hearts of the innocent.
19 For your obedience is published in every place. I rejoice therefore in you. But I would have you to be wise in good and simple in evil.
*
1. first, he describes their condition, at for they who are such serve not Christ but their own belly
 
 
*
2. second, he describes their deception, at and by pleasing speeches and good words seduce the hearts of the innocent
 
 
V
*
3. third, he promises them divine help to implement this, at but may the God of peace
16:20
1220
Chapter 16
20 And the God of peace crush Satan under your feet speedily. The grace of our Lord Jesus Christ be with you.
V
*
2. second, he tells what others do to them, and greets them on the part of others, at (Timothy my helper) greets you [note probable typo in text 1193, salutant vos should probably be salutat vos]
16:21
1221
Chapter 16
21 Timothy, my fellow labourer, saluteth you: and Lucius and Jason and Sosipater, my kinsmen.
22 I, Tertius, who wrote this epistle, salute you in the Lord.
23 Caius, my host, and the whole church saluteth you. Erastus, the treasurer of the city, saluteth you: and Quartus, a brother.
24 The grace of our Lord Jesus Christ be with you all. Amen.
V
*
3. third, he ends the epistle with thanksgiving, at but to him that is able
16:25
1223
Chapter 16
25 Now to him that is able to establish you, according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which was kept secret from eternity;
26 (Which now is made manifest by the scriptures of the prophets, according to the precept of the eternal God, for the obedience of faith) known among all nations:
27 To God, the only wise, through Jesus Christ, to whom be honour and glory for ever and ever. Amen.