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uncircumcised? Not when circumcised, but (be. , fore) when uncircumcised. 11. And he received circumcision, (for a sign, Deut. xxx. 6.) as a seal of the righteousness obtained by the faith which he had before he was circumcised, that he might be the father of all them that belieye, tho' not cir. cumcised, that righteousness might be imputed to them also (by faith), 12. And the father of the circumcised, being not only circumcised, but hav. ing the good works of that faith which our father Abraham had before he was circumcised. 13. For the promise to inherit all nations of the world, (as nis spiritual offspring by faith,) was not to Abraham, or to his seed, (the Messiah, Gal. iii. 16.) thro' the ritual law, but thro' the righteousness ob. tained by faith. 14. For if they who are of the ritual law be heirs (of salvation,) faith is rendered vain, and the (fulfilling of the promise has no effect. 15. But the law works wrath (to sinners who transgress it;) for where there is no law, there is

no transgression. 16. Therefore, (salvation) is by · faith, that it might be by grace, to the end that

the promise might be sure to all the believing seed, not to that only which is of the (Jewish or ceremonial) law, but to that also which is of the faith of Abraham, who in this respect) is the father of us all. 17. As it is written, I made thee a father of many nations, in the sight of God in whom he believed; who quickens the dead, and calls those things which are not (in existence at present) as tho' they were. 18. Who against all human hope believed in divine hope, that he might become the father of many nations, according to what was spoken, (as the stars for multitude.) So shall thy seed be. 19. And being not weak in faith, be regarded not his own body, (tho' now as unfit to have posterity) as one dead, being about an hundred years old; neither regarded he the deadness of Sarah's body. 20. He doubted not God's promise thro' unbelief; but was strong in faith, giving glory to God, 21. In being fully persuaded that what he had promised he was able also to perform. 22. And therefore his faith was imputed to him for righteousness, (to justify him.) 23. Nor was it written for his sake alone that it was im. puted to him (for his justification); 24. But for us also, to wliom the like faith shall be imputed, if we believe in his power and faithfulness who raised up Jesus our Lord from the dead; 25. Who was delivered to death for our offences, and raised again (or liberated from prison) for our justification, (or acquittal, and discharge.)

CHAP. V. : JUSTIFICATION BY A FRUITFUL FAITH. Being justified (pardoned and accepted) by faith, we have peace with God thro' our Lord Jesus Christ; 2. By whom also we have access thro' faith into this state of grace wherein we stand, and rejoice in hope of the glory of God, (to be inherited by us,) 3. And not only so, but we glory in tribulations also, as being for our good, viii. 28. 2 Cor. iv. 17.) knowing that tribulation (by grace) worketh patience, 4. And patience experience (of our sincerity, and the divine support;) and experience hope (of further comfort, and future glory.) 5. And this hope maketh not ashamed (by disappointment); for the love of God is shed abroad in our hearts by the Holy Spirit given to us, (as an earnest of future glory). 6. For we being un. able to fu:fil the law, or atone for transgressing it, in due time Christ died for those that were ungodly. 7. For scarcely instead of a righteous man will one die, yet perhaps instead of a good man, (who does all the good he can), some would even dare to die. 8. But God so commends his love to us, that, while we were sinners, Christ died for us; 9. Much more, being now justified by his blood, we shall be saved thro' him from the wrath to come. 10. For if, when we were enemies to God, (as being sinners), we were reconciled to him by the death of his Son; much more, being thus reconciled, we shall be saved (from future misery) by his life, (as he ever lives to intercede for us.) 11. And not only so, but we also joy in God, (as our covenanted God and Father), thro' our Lord Jesus Christ, by whom we have now received the reconciliation. [ 12. For, as by one man (Adam, the first) sin entered into the world, and death by sin; so death passed upon all men, in that all have sinned. 13. For until the law (was pronounced at Sinai) sin was in the world; but where there is no law, there is no reckoning of sin; (but the moral sense of good and evil is a natural law in all men, ii. 15.), 14. Nevertheless, death reigned from Adam, (who first sinned,) to Moses, (who first published the law), even over them (viz. infants) who sinned not actually, according to the likeness of Adam's transgression, who (as a common head or representative) was the type or figure of him (viz. Christ) who was to come, (to subdue sin and death). 15. Yet the free gift is superior to the offence; for if by the offence of one the many be dead, much more hath the grace of God, and the gift by that grace which is by one man, Jesus Christ, abounded to the many. 16. The gift also exceeds the loss that came by the one who sinned, as to the number of offences, as the sentence of condemnation was given for one offence, but the free gift is effectual to our justification, from the guilt of many offences. 17. Moreover, if by one offence of one man, death came upon all, they who receive the abundance of grace and the gitt of righteousness by one, Jesus Christ, shall obtain a more excellent life (even much more honour and glory than they lost;) 18. Therefore, as the consequence

abounded at grace which is grace of Go

of the one offence of one man brought condemna. tion upon all men; even so the righteousness of one is effectual for justification, to obtain eternal life to all who will embrace it. (Heb. ii. 3.) 19. For as by one man's disobedience many were constituted sinners: so by the obedience of one, many shall be constituted righteous. 20. Moreover the ritual law intervened between Adam and Christ, that the offence might abound, (as appear. ing more striking by it); but where sin abounded, grace did abound with much more lustre and triụmph. 21. That as sin reigned to death, even so might grace reign to eternal life (or bliss,) thro' the righteousness performed by Jesus Christ our Lord.


WE MUST NOT LIVE IN SIN. What conclusion shall we now make from justification by faith, and salvation by grace? Shall we continue in sin, that grace may abound? 2. God forbid! How shall we who are dead to sin, yet live in it any longer? 3. Know ye not, that as many of us as were baptized into (the profession of the faith of) Jesus Christ, were baptized into his death. 4. Therefore, (like as he was buried in the grave, so) we are buried with him in baptism, into the death of sin, (having been put into the water, as the dead are into the grave); that like as Christ was raised from the dead, by the glorious operation of the Father's power, even so we also live a new life. 5. For if we have been made conformed to the like. ness of his death, so we shall also be conformed to the likeness of his resurrection. 6. As we know our old man (the corrupt disposition) is crucified (and dead) with him; that the body of sin (the sintul inclination) might be destroyed; that we might no longer be slaves to sin. 7. For he that is dead is freed from his slavery to sin. 8. And, if we be dead with Christ (to sin, as he died for it) we believe that we shall also live with him for ever in glory. 9. Knowing that Christ, being raised from the dead, dieth no more; death shall no more have dominion over him. 10. For in dying, he died as a sacrifice for sin once; and in living, he liveth to God, (for his glory). 11. Likewise reckon ye also yourselves to be for ever so dead to sin, as to be alive to God, (for his glory), thro’ Jesus Christ our Lord. 12. Therefore, let not sin reign in your

Nor yield your members to sin, as instruments of unrighteousness, but devote yourselves to God, as being made spiritually alive from your death in sin, and yield your members and faculties to God, as instruments of righteousness. 14. For sin shall not have dominion orer you, as ye are not under the law, but under grace, (which gives power to do good, and overcome evil). 15. What then? shall we sin because we are not under the terror and bondage of the law, but under grace? God forbid. 16. Know ye not that to whomsoever ye yield yourselves as servants to obey his will, his servants you are whom ye obey; whether of sin unto death eternal, or of obedience unto justification, in order to life eternal.

17. But thanks to God, that altho' ye were once the slaves of sin, yet ye bave now obeyed from the heart that model of doctrine delivered to you (as the rule of your lives). 18. Being thereby made free from sin, ye are become the servants of righteousness. 19. I speak after the manner of men, because of the weakness of your flesh (or frail nature), for as ye yielded your members servants to uncleanness, and other kinds of iniquity (in your heathen state); even so yield your members servants to righteousness, and to all holiness. , 20. For when ye were the servants of sin, ye were without righteousness.

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