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28 themselves the due recompense of their error.
they did not approve of retaining God in their knowledge, God gave them up to a reprobate mind, to do 29 those things which were not fit being filled with all iniquity, [fornication,] maliciousness, covetousness, wickedness; full of envy, murther, strife, deceit, malignity; 30 whisperers, evil-speakers, haters of God, injurious, proud, boasters, inventors of evil things, disobedient to parents, 31 without consideration, covenant-breakers, without natural 32 affection, [implacable,] without pity: who though they
knew the righteous ordinance of God, (that those who commit such things are worthy of death,) not only do them, but even have pleasure in those who do them.
CH. 11. Wherefore thou art inexcusable, O man, whosoever thou art, that judgest: for, wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the 2 same things. But we know that the judgement of God is according to truth, against those who do such things. 3 And thinkest thou this, O man, that judgest those who
do such things, and yet doest them, that thou shalt escape 4 the judgement of God? or despisest thou the riches of his kindness, and of his forbearance, and long-suffering; not knowing that the kindness of God should lead thee to 5 repentance? and, after thy perverseness and unrepenting heart, treasurest thou up to thyself anger against the day of anger, and the manifestation and righteous judgement 6 of God? who will render to every man according to his 7 works to those who, by patient continuance in good works, seek for glory, and honour, and incorruption, 8 everlasting life but upon those that are contentious, and
obey not the truth, but obey unrighteousness, there shall 9 be wrath and anger, affliction and distress; even upon
every soul of man who doeth evil, of the Jew first, and 10 of the gentile also; but glory, and honour, and peace, to every man who doeth good, to the Jew first, and to the gentile also.
For there is no respect of persons with God. For as 12 many as have sinned without law will perish also without law; and as many as have sinned under a law will 13 be judged by that law; (for not the hearers of [the] law
will be just before God, but the doers of [the] law will 14 be justified: for when the gentiles, that have not a law,
do by nature the things contained in the law, these, not 15 having a law, are a law to themselves: who shew forth the works of the law, which are written in their hearts; their conscience witnessing with them, and their reasonings be16 tween themselves accusing or excusing one another): in the day when God will judge the secret things of men by Jesus Christ, according to the gospel which I preach.
17 But if thou be called a Jew, and rest in [the] law, and 18 glory in God, and know his will, and discern the things 19 that are excellent, being instructed out of the law; and
be confident that thou thyself art a guide of the blind, a 20 light to those that are in darkness, an instructer of the
unwise, a teacher of babes, having the form of know21 ledge and of the truth in the law; thou who teachest another, teachest thou not thyself? thou who preachest 22 that a man should not steal, dost thou steal? thou
who sayest that a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost 23 thou commit sacrilege? thou who gloriest in the law, through transgression of the law dishonourest thou God? 24 (For "the name of God is evil spoken of among the gentiles through you;" as it is written.)
For circumcision profiteth indeed, if thou keep the law but if thou be a transgressor of the law, thy cir26 cumcision becometh uncircumcision. If therefore the uncircumcision keep the righteous ordinances of the law, shall not the uncircumcision of such be counted for cir27 cumcision? and shall not the uncircumcision which is by nature, and fulfilleth the law, condemn thee, who under the letter of circumcision art a transgressor of the
28 law? For he is not a Jew, that is one outwardly; nor
chiefly because to the Jews were committed the oracles of 3 God. For what if some had not faith? shall their want 4 of faith make the faithfulness of God without effect? By no means: yea, let God be true, but every man false : as it is written; That thou mightest be justified in thy words, and mightest overcome when thou art judged.' 5 But if our unrighteousness enhance the righteousness of God”—“What shall we say? Is God unrighteous that inflicteth punishment? (I speak according to the manner 6 of men.) By no means: for then how shall God judge 7 the world?" "For if the truth of God have abounded to his glory through my unfaithfulness, why am I still 8 judged as a sinner?"" And why say ye not, (as it is slanderously spoken of us, and as some affirm that we say,) 'Let us do evil, that good may come?' whose condemnation is just."
What then? do we excel the gentiles? No, surely : for we have before brought a charge against Jews and gen10 tiles, that they are all under sin : as it is written, "There 11 is none righteous, no, not one: there is none that un12 derstandeth, there is none that seeketh after God. They
are all gone out of the way, they are together become worthless: there is none that doeth good, no not even 13 one. Their mouth is like an open sepulchre; with their
tongues they have used deceit; the poison of asps is under 14 their lips: their mouth is full of cursing and bitterness: 15 their feet are swift to shed blood: destruction and misery
* Or, magnify. Or, illustrate. Or, make more manifest. See S. 12. and Wakefield. N.
17 are in their ways; and the way of peace they have not 18 known: there is no fear of God before their eyes.” Now we know that what things soever the law saith, it saith to those that are under the law: so that every mouth is stopped, and all the world becometh subject to the judge20 ment of God. For by the works of a law no man can be justified in his sight: for by law is the knowledge of sin.
But now, without a law, God's method of justification is manifested; being attested by the law and the prophets; 22 even God's method of justification by faith in Jesus Christ, unto all, [and upon all,] who believe for there is no 23 difference for all have sinned, and fall short of the glory 24 of God; being justified of free bounty, even by his favour, through the redemption which is by Christ Jesus; 25 whom God hath set forth as a mercy-seat, in his own blood; to shew his method of justification concerning the remission of past sins, through the forbearance of 26 God; to shew, I say, his method of justification at this present time: that he might be just, and the justifier of him who hath faith in Jesus.
Where then is glorying? It is excluded. By what law? 28 Of works? No: but by the law of faith. For we conclude that man is justified by faith, without the works of 29 the law. Is God the God of the Jews only? is he not of
So Locke. "through faith in his blood," is the reading of the received text, and of Archbishop Newcome. The words dia 15ws are omitted in the Alexandrian and some other manuscripts, and they obscure the sense. The apostle represents Christ as a mercy-seat, consecrated by his own blood; upon which the goodness of God, as it were, takes its stand, and declares his gracious purposes and dispensations to mankind. See Locke; and Taylor's judicious note upon the text. The word ἱλασήριον never signifies propitiation," as it is translated in the public version; but is always used wherever it occurs, both in the Old Testament and the New, to express the mercy-seat; which was the golden lid of the ark, upon which the Shechinah or cloud of glory rested, and from which oracles were dispensed, Exod. xxv. 22; Numb. vii. 3, 9; Lev. xvii. 2 ; Heb. ix. 5. It must be evident to every unprejudiced person, that this beautiful allusion of the apostle, which is intended to represent Christ as the messenger of divine mercy, and the medium of divine communications to mankind, gives no countenance to the commonly received doctrine of atonement by vicarious sufferings; though many lay great stress upon this text, misled by the common translation.
30 the gentiles also? Yes; of the gentiles also: since there
is one God, who will justify those of the circumcision by $1 faith, and those of the uncircumcision through faith. Do we then make void law through faith? By no means: yea, we establish law.
CH. IV. "What advantage then shall we say that Abraham 2 our father found, as to the flesh? For if Abraham was
justified by works, he hath whereof to glory:" "but 3 not before God. For what saith the scripture?
ham believed God; and it was counted to him for righte4 ousness. Now to him that worketh, the reward is not 5 counted matter of favour, but of debt. But to him that worketh not, but believeth in Him that justifieth the un6 godly, his faith is counted for righteousness. As David
also describeth the happiness of the man to whom God 7 counteth righteousness without works; saying, Happy are they whose iniquities are forgiven, and whose sins 8 are covered: happy is the man to whom the Lord will not count sin.""
Cometh this happiness then upon those of the circumcision only, or upon those of the uncircumcision also? For we say that faith was counted to Abraham for righ10 teousness. How then was it counted? when he was in
circumcision, or in uncircumcision? Not in circumcision, 11 but in uncircumcision. And he received the sign of circumcision, a seal of the righteousness arising from the faith which he had, being yet uncircumcised; that he might be the father of all those who believe, though in a state of uncircumcision, that righteousness might be 12 counted to them also; and the father of circumcision to those that are not of the circumcision only, but also walk in the steps of that faith of our father Abraham, which 13 he had, being yet uncircumcised. For the promise, that he should be the heir of the world, was not to Abraham, The ungodly man, N.