20 Therefore "by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.

21 But now the righteousness of God without the law is manifested, being witnessed by the Law and the Prophets;

22 Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:

23 For all have sinned, and come short of the glory of God;

7 Psal. 10. 7. 8 Prov. 1. 16. Isa 59.7, 8. 9 Psal. 36. 1.
19 Or, foreordained.

25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;

26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.

27 Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.

28 Therefore we conclude that a man is justified by faith without the deeds 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 Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.

31 Do we then make void the law through faith? God forbid : yea, we establish the law.

10 Or, subject to the judgment of God. 13 Or, passing over.

11 Gal, 2. 16.

Verse 5. "I speak as a man.”—This, or rather, "I speak according to the language of the children of men," is a phrase which was much used by the Jewish doctors. It seems to be equivalent to the phrase of limitation, "humanly speaking," so frequently interjected in our own theological discourses.

9. "Are we better than they? No."-We have had more than one occasion to show that the Jews themselves had a very different opinion on this point-not merely as it respected their privileged condition as a nation, specially instructed by God, but as respected their natural claims, as men among other men. Add this, as cited by Gill:-"In mankind are many degrees, one higher than another; and the Israelites are above all mankind." (Tzeror Hammor,' 103. 2.)

20. “By the deeds of the law," &c.—The Jews held exactly the opposite opinion, that there was no justification whatever but by the law.

By the law is the knowledge of sin."-So the Jews allowed: but they thought the operation a more gentle one than does the apostle. "He who rises in the night and studies the law, the law makes known to him his sin;-not as in judgment, but even as a mother, in tender language, makes things known to her son." (Zohar in Lev. fol. 10. 2.)

cision also? for we say that faith was reck- | is of the faith of Abraham; who is the faoned to Abraham for righteousness. ther of us all,

10 How was it then reckoned? 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 righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:

12 And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.

13 For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.

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. 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

3 Gen. 17. 5.

17 (As it is written, I have made thee a father of many nations,) before him whom he 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 father of many nations, according to that which was spoken, '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 perform.

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 us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;

25 Who was delivered for our offences, and was raised again for our justification.

4 Or, like unto him. 5 Gen. 15. 5.

Verse 7. "Whose sins are covered."—The verse occurs in Ps. xxxii. 1; and is quoted with some slight variation in Jer. 1. 20; with reference to which, the Jews, in their figurative way, observe, that God takes the sins of his people and hides them under his purple garment, so that when Satan comes he finds no iniquity. Whereupon he says, in the language of the prophet, "Lord of the world, Thou hast taken away the iniquity of thy people, and hast covered their sin.'" (Capthor,' 59. 1, 2.)

11. "The father of all them that believe."-It would be a most interesting commentary upon this book to show the extent to which the apostle takes up the Jewish notions, and applies, refutes, contradicts, or reasons upon them. A few instances have been pointed out: and another occurs here. Paul is evidently reasoning with the Jews here upon their own notions. Thus, upon the text, A father of many nations have I made thee," we have this amplification from Maimonides: "They said in times past, thou wast the father of the Syrians, but now thou art the father of the whole world: wherefore every stranger may say this, As thou hast sworn to our fathers:' for Abraham was the father of the whole world, seeing that he taught the true faith." The same writer takes another occasion to explain in reference to the same text, that Abraham was the "father of many nations," inasmuch as he is the father of the whole world who enter under the wings of the Shechinah. The meaning of all which is, that Abraham was the father of all who be lieved, even though they were not of Hebrew origin. This is still more distinctly declared by Kimchi, who says. "Abraham is the father of all who follow him in his faith."

13. "The heir of the world.”—This also was alleged by the Jews, although certainly not in the sense which the apostle explains. They even went so far as to say that "Abraham was the foundation of the world; for the world was

created for his sake."

CHAPTER V.

1 Being justified by faith, we have peace with God, 2 and joy in our hope, 8 that sith we were reconciled by his blood, when we were enemies, 10 we shall much more be saved being reconciled. 12 As sin and death came by Adam, 17 so much more righteousness and life by Jesus Christ. 20 Where sin abounded, grace did superabound.

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

THEREFORE being justified by faith, we have worketh patience;

4 And patience, experience; and experi- | Adam to Moses, even over them that had ence, hope: not sinned after the similitude of Adam's transgression, who is the figure of him that

5 And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given

into us.

6 For when we were yet without strength, in due time Christ died for the unrodly.

7 For scarcely for a righteous man will me die: yet peradventure for a good man -ome would even dare to die.

8 But God commendeth his love toward s, in that, while we were yet sinners, Christ ied for us.

9 Much more then, being now justified y his blood, we shall be saved from wrath hrough him.

10 For if, when we were enemies, we were econciled to God by the death of his Son, uch more, being reconciled, we shall be ived by his life.

11 And not only so, but we also joy 1 God through our Lord Jesus Christ, y whom we have now received the atone!ent.

12 Wherefore, as by one man sin entered to the world, and death by sin; and so eath passed upon all men, 'for that all have aned:

13 (For until the law sin was in the rld: but sin is not imputed when there no law.

14 Nevertheless death reigned from

was to come.

15 But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many.

16 And not as it was by one that sinned, so is the gift for the judgment was by one to condemnation, but the free gift is of many offences unto justification.

17 For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.)

18 Therefore as 'by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.

19 For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.

20 Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: 21 That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.

Or, by one offence.

Or, by one righteousness.

Or, according to the time. 4 Or, in whom. 5 Or, by one offence. ́erse 7. "Righteous man...good man."-By the righteous man, we understand a just and upright man, who strictly harges his legal duties, and does rothing that men can blame. Such an one, in common society, we would call a 1 man; but "the good man" (for the article is definite) is here possessed of a higher degree of goodness than this. character includes the goodness of the other, and adds higher goodness. The goodness of the first is passive, but of the second is active; the qualities of the first are in negation of evil, those of the second are in affirmation of 1: "the righteous man," like Job, "escheweth evil;" but "the good man" is more like Job, for he not only :heweth evil," but "doeth good continually."

ich distinctions were common among the Jews, as may be shown by the following extracts:-"There is a righteous who is good, and there is a righteous man who is not good. He who is good towards God and towards men, is a teous good man; but he that is good towards God and evil towards men, is righteous but not good" (Maimonides Misn. Pirke Aboth.' v. 10, 13). Schoettgen adduces an illustrative passage from Pirke Aboth,' which is thus lated by Bloomfield:-"There are four kinds of men: there is one who says, 'What is mine, is mine; and what ine, is thine'-he is a middling sort of man. Another says, 'What is mine, is thine; and what is thine, is mine' is a worldly-minded man. Now he who says, 'What is mine, is thine; and what is thine, is thine;' he is a good pious man. But he who says, 'What is thine, is mine; and what is mine, is my own;' is a wicked man." The -fold distinction used by the apostle-the good, the righteous, and the wicked-was by far the most common, as rated, though in connection with a frivolity, in the following Talmudical notice of nail-parings:-" A righteous uries them; a good man burns then; a wicked man throws them away." (T. Bab. Moed. Katon.' 18. 1.) For a good man some would even dare to die."-Jerome has the fine remark (cited here by Bulkley and Bloomfield), such is the fear of death, that scarcely any one can be found who will shed his blood for a righteous and good man, h some may dare to die for a righteous and just cause.

CHAPTER VI.

may not live in sin, 2 for we are dead unto it,

is appeareth by our baptism. 12 Let not sin

zn any more, 18 because we have yielded our

selves to the service of righteousness, 23 and for that death is the wages of sin.

WHAT shall we say then? Shall we continue in sin, that grace may abound?

2 God forbid.

dead to sin, live any longer therein ?

How shall we, that are alive from the dead, and your members a
instruments of righteousness unto God.
14 For sin shall not have dominion over
you for ye are not under the law, but under
grace.

3 Know ye not, that 'so many of us as 'were baptized into Jesus Christ were baptized into his death?

4 Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should 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 might be destroyed, that henceforth we should not

serve sin.

sin.

7 For he that is dead is freed from

8 Now if we be dead with Christ, we believe that we shall also live with him:

9 Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him.

10 For in that he died, he died unto sin once but in that he liveth, he liveth unto God.

11 Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.

12 Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.

13. Neither yield ye your members as 'instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are

15 What then? shall we sin, because we are not under the law, but under grace? God forbid.

16 Know ye not, that to whom ye yiel yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unt death, or of obedience unto righteousness:

17 But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was de vered you.

18 Being then made free from sin, ye became the servants of righteousness.

19 I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity, even so now yield your members servan's to righteousness unto holiness.

20 For when ye were the servants of sin ye were free from righteousness.

21 What fruit had ye then in those things whereof ye are now ashamed? for the end f those things is death.

22 But now being made free from si and become servants to God, ye have your fruit unto holiness, and the end everlasting life.

23 For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.

Verse 2. "Dead to sin."-It was also usual among the classical writers to describe one as dead to that person ar thing, all connection with which he had broken off, and with which he had nothing further to do. Thus they speak of wise and good men as dead to sensualities and animal pleasures.

13. “Instruments."—"The word a properly signifies weapons, and in this sense it has a beautiful propriety Doddridge. It also appears that the weapons of soldiers were anciently regarded in some sort as their members. Here many interpreters suppose there is here a military allusion; and this might be very appropriate, as the Roman coverts (whom the apostle is now addressing) may be supposed to have been well acquainted with military affairs, if sone of them were not even themselves soldiers.

23. "The wages of sin is death."—It is evident from the context that "the wages of sin," as opposed to "the gift God," is not the wages paid for sinning, but the wages which sin pays. Again, the word (ana) rendered “wages denotes primarily the pay of soldiers. Thus then we collect the sense: Sin, personified, is represented as a king, whe pays his soldiers the wages of their service; and that wages is declared to be DEATH.

CHAPTER VII.

1 No law hath power over a man longer than he liveth. 4 But we are dead to the law. 7 Yet is not the law sin, 12 but holy, just, good, 16 as I acknowledge, who am grieved because I cannot keep it

KNOW ye not, brethren, (for I speak to them

that know the law,) how that the law hath dominion over a man as long as he liveth?

2 For 'the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead. she is loosed from the law of her husband.

11 Cor. 39.

3 So then if, while her husband liveth,

Gr. passions. 3 Or, being dead to that. 4 Or, concupiscence. Verse 14. "Sold under sin."-The allusion is derived from the Old Testament, as where applied to Ahab, who is said have "sold himself to work wickedness." (1 Kings xxi. 20.) The phrase is evidently derived from one who is sold a slave to a master: and, in the present instance, the full intensity of the original would denote one who has sold mself to the slavery of sin. The consequence of this bondage is next described.

15. “That which I do I allow not," &c.-Hammond and others have collected a number of striking passages from e heathen writers, to show that even they were not insensible to the bondage of the better will to the tyranny of sin. e can only give room to the well-known and very apposite lines of Horace:

"My reason this, my passion that persuades;

I see the right, and I approve it too,
Condemn the wrong, and yet the wrong pursue."

17. “No more 1...but sin that dwelleth in me.”—See also below, where the apostle speaks of the inner man delighting the law of God, while another law is found in the members, warring against the law of the mind. The whole passage ds a strong parallel in what Xenophon reports Araspes, the Mede, to have said in his discourse with Cyrus. (Cyrop. 328.) "A single soul cannot be a good and a bad one at the same time; it cannot, at the same time, prefer noble d vile actions; nor can it, at the same time, be inclined towards and averse to the same things. It is therefore clear at we have two souls: and that, when the good one prevails, it does noble things; but when the bad one is the onger, it attempts things that are evil." This idea about the two conflicting souls or minds-or rather of body and al, the body conflicting with the soul-was familiar to the Platonic philosophy, and had before been known in the thagorean. Whitby says here, "The apostle seems to speak according to the philosophy of the heathens, with ich the Jews began to be acquainted, that man was not to be denominated from his body, or his sensual, carnal part, t from his mind, which in Philo's phrase is the man within us.'-'The true man.'” He cites more from Philo, o was a Jew, to the same purpose. But we are disposed to agree with Dr. Bloomfield, that it may very well be ubted whether Philo and other Jews took their notion on this subject from the heathen philosophy. He rather