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TEXT. 14 For if they, which are of the law, be heirs, faith is made void,
and the promise made of none effect. 15 Because the law worketh wrath: for where no law is, there is no transgression.
PARAPHRASE. promises, that he should be possessor of the world, was not that Abraham, and those of his seed, who were under the law, should, by virtue of their having and owning the law, be possessed of it; but by the righteousness of faith, whereby those who were, without the law, scattered all over the world, beyond the borders of Canaan, became
his posterity, and had him for their father", and inherited 14 the blessing of justification by faith. For, if they only
who had the law of Moses given them, were heirs of Abraham, faith is made void and useless', it receiving no benefit of the promise, which was made to the heirs
of Abraham's faith, and so the promise becomes of no 15 effect. Because the law procures them not justifica
tion", but renders them liable to the wrath and punishment of God', who, by the law, has made known to
NOTES. “ imputed, not to them who have circumcision only, but to them who also “ walk in the steps of the faith of our father Abraham, which he had being “ uncircumcised.” In which way of understanding this passage, not only thie apostle's meaning is very plain, easy, and coherent; but the construction of the Greek exactly corresponds to that of ver. 11, and is genuine, easy, and natural, which any other way will be very perplexed.
13 & The promise, here meant, is that which he speaks of, ver. 11, whereby Abraham was made the father of all that should believe, all the world over; and for that reason he is called xampórou cu ubomo, " heir, or lord of the “ world.” For the believers, of all nations of the world, being given to hin for a posterity, he becomes, thereby, lord and possessor (for so heir amongst the Hebrews signified) of the world. For it is plain, the apostle, in this verse, pursues the argument he was upon, in the two former. And it is also plain, that St. Paul makes circumcision to be the seal of the promise made to Abraham, Gen. xii. as well as of that made to him, Gen. xvii. and so both these to be but one covenant, and that of ch. xvii. to be but a repetition and farther explication of the former, as is evident from this chapter, compared with Gal. iii. In both which the apostle argues, that the gentiles were intended to be justified, as well as the jews; and that both jews and gentiles, who are justified, are justified by faith, and not by the works of the law.
h Gal. iii. 7. 14 i See Gal. iii. 18. 15 k Ch. viii. 3, Gal. iii. 21. I See ch. iii. 19, 20, and v. 10, 13, 20, and vii. 7, 8, 10, 1 Cor. xv. 56, Gal. iii. 19, John ix. 41, and xv. 22.
TEXT. 16 Therefore it is of faith, that it might be by grace; to the end the
promise might be sure 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 him whom be believed, even God, who quickeneth the dead, and calleth those things, which be not, as though they
were; 18 Who, against hope, believed in hope, that he might become the
PARAPHRASE. them what is sin, and what punishment he has annexed
to it. For there is no incurring wrath, or punishment, 16 where there is no law that says any thing of it": There
fore the inheritance" is of faith, that it might be merely of favour, to the end that the promise might be sure to all the seed of Abraham; not to that part of it only, which has faith, being under the law; but to that part also, who, without the law, inherit the faith of Abraham,
who is the father of us all who believe, whether jews or 17 gentiles, (As it is written”, “ I have made thee a father
“of many nations.") I say the father of us all in the account of God, whom he believed, and who accordingly quickened the dead, i.e. Abraham and Sarab,
whose bodies were dead: and calleth things that are not, 18 as if they were?:) Who without any hope, which the na
tural course of things could afford, did in hope believe, TEXT. father of many nations, according to that which was spoken,
NOTES. - Oll oux isu you, ed apácaois, of that, concerning which there is no law, with the sanction of a punishment annexed, there can be no transgression, incurring wrath or punishment. Thus it may be rendered, if we read oŭ with an aspiration, as some do. But whether it be taken to signify where, or whereof, the sense will be the same. Ilapéfaces here, to make St. Paul's argument of punishment, by the force and sanction of a law. And so the apostle's proposition is made good, that it is the law alone, that exposes us to wrath, and that is all the law can do, for it gives us no power to perform.
16 - The grammatical construction does not seem much to favour “ inhe“ritance," as the word to be supplied here, because it does not occur in the preceding verses. But he, that observes St. Paul's way of writing, who more regards things, than forms of speaking, will be satisfied, that it is enough that he mentioned “ heirs,” ver. 13 and 14, and that he does mean inheritance here, Gal. iii. 18, puts it past doubt.
17 . See Gen. xvii. 16. P Gen. xvi. 5.
“ So shall thy seed be.” 19 And being not weak in faith, he considered not his own body
now dead, when he was about an hundred years old, neither yet
the deadness of Sarah's womb. 20 He staggered not at the promise of God, through unbelief; but
was strong in faith, giving glory to God: 21 And being fully persuaded, that what he had promised, he was
able also to performn. 22 And, therefore, it was imputed to him for righteousness. 23 Now it was not written for his sake alone, that it was imputed
to him; 24 But for tis also, to whom it shall be imputed, if we believe on
hiin that raised up Jesus our Lord from the dead, 25 Who was delivered for our offences, and was raised again for our justification.
PARAPHRASE. that he should become the father of many nations, ac
cording to what God had spoken, by God's showing him 19 the stars of heaven, saying, So shall thy seed be. And being firm and unshaken in his faitlı
, he regarded not his own body, now dead, he being about an hundred years 20 old; nor the deadness of Sarah's womb; He staggered
not at the promise of God, through unbelief, but was 21 strong in faith, thereby giving glory to God; By the full
persuasion he had, that God was able to perform what 22 he had promised: And therefore it was accounted to 23 him for righteousness. Now this, of its being reckoned 24 to him, was not written for his sake alone, But for ours
also, to whom faith also will be reckoned for righteous
ness, viz. to as many as believe in him, who raised Jesus 25 our Lord from the dead!, Who was delivered to death
for our offences', and was raised again for our justifications.
NOTES. 24 < St. Paul seems to mention this here, in particular, to show the analogy between Abraham's faith, and that of believers, under the gospel : see ver. 17.
25 - See Rom, iii. 25, and v. 6, 10, Eph. i. 7, 11, 14, and v. %, Col. i. 14, 20-22, 1 Tim. ii. 6, Tit. ii. 14.
s 1 Cor. xv. 17. I have set down all these texts out of St. Paul, that in them might be seen his own explication of what he says here, viz. that our Saviour, by his death, atoned for our sins, and so we were innocent, and thereby freed from the punishment due to sin. But he rose again, to ascertain to us 'eternal life, NOTE. the consequence of justification; for the reward of righteousness is eternal life, which inheritance we have a title to, by adoption in Jesus Christ. But, if he himself had not that inheritance, if he had not rose into the possession of eternal life, we who hold by and under him, could not have risen from the dead, and so could never have come to be pronounced righteous, and to have received the reward of it, everlasting life. Hence St. Paul tells us, 1 Cor. xv. 17, that “ if « Christ be not raised, our faith is vain, we are yet in our sins,” i.e. as to the attainment of eternal life, it is all one as if our sins were not forgiven. And thus he rose for our justification, i.e. to assure to us eternal life, the consequence of justification. And this I think is confirmed by our Saviour in these words, * because I live, ye shall live also,” John xiv. 19.
CHAP. V. 1-il.
St. Paul, in the foregoing chapters, has examined the glorying of the jews, and their valuing themselves so highly above the gentiles, and shown the vanity of their boasting in circumcision and the law, since neither they, nor their father Abraham, were justified, or found acceptance with God, by circumcision, or the deeds of the law; and therefore they had no reason so as they did to press circumcision and the law on the gentiles, or exclude those who bad them not, from being the people of God, and unfit for their communion, in and under the gospel. In this section, he comes to show what the convert gentiles, by faith, without circumcision, or the law, had to glory in, viz. the hope of glory, ver. 2, their sufferings for the gospel
, ver. 3. And God as their God, ver. 11. In these three it is easy to observe the thread and coberence of St. Paul's discourse here, the intermediate verses (according to that abounding with matter and overflowing of thought, he was filled with) being taken up with an accidental train of considerations, to show the reason they had to glory in tribulations.
TEXT. 1 THEREFORE being justified by faith, we have peace with
God, through our Lord Jesus Christ. 2 By whom also we have access, by faith, into this grace, wherein
we stand, and rejoice in hope of the glory of God. 3 And not only so, but we glory in tribulations also, knowing that
tribulation worketh patience; 4 And patience, experience; and experience, hope; 5 And bope mahetii not ashamed, because the love of God is shed
abroad in our hearts, by the Holy Ghost, which is given unto us. 6 For, when we were yet without strength, in due time Christ died for the ungodly.
THEREFORE, being justificd by faith, we have peace 2 with God, through our Lord Jesus Christ, By whom we
have had admittance, through faith, into that favour, in
which we have stood, and glory in the hope of the glory, 3 which God has in store for us. And not only so, but we
glory in tribulation also, knowing that tribulation worketh 4 patience; And patience giveth us a proof of ourselves, 5 which furnishes us with hope; And our hope maketh not
ashamed, will not deceive us, because the sense of the
love of God is poured out into our hearts by the Holy 6 Ghost, which is given unto us*. For, when the gentiles
NOTES. 1 2 “We," i.e. we gentiles that are not under the law. It is in their names, that St. Paul speaks, in the three last verses of the foregoing chapter, and all through this section, as is evident from the illation here, therefore being jus“tified by faith, we." It being an inference, drawn from his having proved, in the former chapter, that the promise was not to the jews alone, but to the gentiles also; and that justification was, not by the law, but by faith, and consequently designed for the gentiles, as well as the jews.
20 karmiem, “ we glory.” The same word here for the convert gentiles, that he had nised before, for the boasting of the jews, and the same word he used, where he examined what Abraham had found." The taking notice whereof, as we have already obserred, may help to lead us into the apostle's sense: and plainly shows us here, that St. Paul, in this section, opposes the advantages the gentile converts to christianity have, by faith, to those the jews gloried in, with so much haughtiness and contempt of the sun iles.
5 C" Because." * The force of this interence seems to stand thus: the hope of eternal happiness, which we glory in, cannot deceive us, because the gifts of the Holy Ghost, bestowed upon us, asure us of the love of God towards us, the jews themselves acknowledging that the Holy Ghost is given to none, but those who are God's own people.