Chapter 210

3:20. Because by the works of the law no flesh shall be justified before him. For by the law is the knowledge of sin.

3:21. But now, without the law, the justice of God is made manifest, being witnessed by the law and the prophets.

3:22. 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.

3:23. For all have sinned and do need the glory of God.

3:24. Being justified freely by his grace, through the redemption that is in Christ Jesus,

3:25. 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,

3:26. 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.

3:27. Where is then thy boasting? It is excluded. By what law? Of works? No, but by the law of faith.

3:28. For we account a man to be justified by faith, without the works of the law.

By faith, etc.... The faith, to which the apostle here attributes man’s justification, is not a presumptuous assurance of our being justified; but a firm and lively belief of all that God has revealed or promised. Heb. 11. A faith working through charity in Jesus Christ. Gal. 5.6. In short, a faith which takes in hope, love, repentance, and the use of the sacraments. And the works which he here excludes, are only the works of the law: that is, such as are done by the law of nature, or that of Moses, antecedent to the faith of Christ: but by no means, such as follow faith, and proceed from it.

3:29. Is he the God of the Jews only? Is he not also of the Gentiles? yes, of the Gentiles also.

3:30. For it is one God that justifieth circumcision by faith and uncircumcision through faith.

3:31. Do we then, destroy the law through faith? God forbid! But we establish the law.

Romans Chapter 4

Abraham was not justified by works done, as of himself, but by grace and by faith. And that before he was circumcised. Gentiles, by faith, are his children.

4:1. What shall we say then that Abraham hath found, who is our father according to the flesh?

4:2. For if Abraham were justified by works, he hath whereof to glory, but not before God.

By works.... Done by his own strength, without the grace of God, and faith in him. Not before God.... Whatever glory or applause such works might procure from men, they would be of no value in the sight of God.

4:3. For what saith the scripture? Abraham believed God: and it was reputed to him unto justice.

Reputed, etc.... By God, who reputeth nothing otherwise than it is. However, we may gather from this word, that when we are justified, our justification proceedeth from God’s free grace and bounty; and not from any efficacy which any act of ours could have of its own nature, abstracting from God’s grace.

4:4. Now to him that worketh, the reward is not reckoned according to grace but according to debt.

To him that worketh.... Vis., as of his own fund, or by his own strength. Such a man, says the apostle, challenges his reward as a debt due to his own performances; whereas he who worketh not, that is, who presumeth not upon any works done by his own strength, but seeketh justice through faith and grace, is freely justified by God’s grace.

4:5. 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.

4:6. As David also termeth the blessedness of a man to whom God reputeth justice without works:

4:7. Blessed are they whose iniquities are forgiven: and whose sins are covered.

Blessed are they whose iniquities are forgiven, and whose sins are covered.... That is, blessed are those who, by doing penance, have obtained pardon and remission of their sins, and also are covered; that is, newly clothed with the habit of grace, and vested with the stole of charity.

4:8. Blessed is the man to whom the Lord hath not imputed sin.

Blessed is the man to whom the Lord hath not imputed sin.... That is, blessed is the man who hath retained his baptismal innocence, that no grievous sin can be imputed to him. And, likewise, blessed is the man, who after fall into sin, hath done penance and leads a virtuous life, by frequenting the sacraments necessary for obtaining the grace to prevent a relapse, that sin is no more imputed to him.

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.

In the circumcision, etc.... That is, is it only for the Jews that are circumcised? No, says the apostle, but also for the uncircumcised Gentiles: who, by faith and grace, may come to justice; as Abraham did before he was circumcised.

4:10. How then was it reputed? When he was in circumcision or in uncircumcision? Not in circumcision, but in uncircumcision.

4:11. 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:

4:12. 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.

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.

4:14. For if they who are of the law be heirs, faith is made void: the promise is made of no effect.

Be heirs.... That is, if they alone, who follow the ceremonies of the law, be heirs of the blessings promised to Abraham; then that faith which was so much praised in him, will be found to be of little value. And the very promise will be made void, by which he was promised to be the father, not of the Jews only, but of all nations of believers.

4:15. For the law worketh wrath. For where there is no law, neither is there transgression.

The law worketh wrath.... The law, abstracting from faith and grace, worketh wrath occasionally, by being an occasion of many transgressions, which provoke God’s wrath.

4:16. 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,

4:17. (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.

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.

4:19. 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.

4:20. In the promise also of God he staggered not by distrust: but was strengthened in faith, giving glory to God:

4:21. Most fully knowing that whatsoever he has promised, he is able also to perform.

4:22. And therefore it was reputed to him unto justice.

4:23. Now it is not written only for him, that it was reputed to him unto justice,

4:24. 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,

4:25. Who was delivered up for our sins and rose again for our justification.

Romans Chapter 5

The grounds we have for hope in Christ. Sin and death came by Adam, grace and life by Christ.

5:1. Being justified therefore by faith, let us have peace with God, through our Lord Jesus Christ:

5:2. 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.

5:3. And not only so: but we glory also in tribulations, knowing that tribulation worketh patience;

5:4. And patience trial; and trial hope;

5:5. And hope confoundeth not: because the charity of God is poured forth in our hearts, by the Holy Ghost who is given to us.

5:6. For why did Christ, when as yet we were weak, according to the time, die for the ungodly?

5:7. For scarce for a just man will one die: yet perhaps for a good man some one would dare to die.

5:8. But God commendeth his charity towards us: because when as yet we were sinners according to the time.

5:9. Christ died for us. Much more therefore, being now justified by his blood, shall we be saved from wrath through him.

5:10. 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.

5:11. And not only so: but also we glory in God, through our Lord Jesus Christ, by whom we have now received reconciliation.

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.

By one man.... Adam, from whom we all contracted original sin.

5:13. For until the law sin was in the world: but sin was not imputed, when the law was not.

Not imputed.... That is, men knew not, or made no account of sin, neither was it imputed to them, in the manner it was afterwards, when they transgressed the known written law of God.

5:14. 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.

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.

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.

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.

5:18. 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.

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.

5:20. Now the law entered in that sin might abound. And where sin abounded, grace did more abound.

That sin might abound.... Not as if the law were given on purpose for sin to abound: but that it so happened through man’s perversity, taking occasion of sinning more, from the prohibition of sin.

5:21. That as sin hath reigned to death: so also grace might reign by justice unto life everlasting, through Jesus Christ our Lord.

Romans Chapter 6

The Christian must die to sin and live to God.

6:1. What shall we say, then? Shall we continue in sin, that grace may abound?

6:2. God forbid! For we that are dead to sin, how shall we live any longer therein?

6:3. Know you not that all we who are baptized in Christ Jesus are baptized in his death?

6:4. 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.

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.

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.

Old man—body of sin.... Our corrupt state, subject to sin and concupiscence, coming to us from Adam, is called our old man, as our state, reformed in and by Christ, is called the new man. And the vices and sins, which then ruled in us are named the body of sin.

6:7. For he that is dead is justified from sin.

6:8. Now, if we be dead with Christ, we believe that we shall live also together with Christ.

6:9. Knowing that Christ, rising again from the dead, dieth now no more. Death shall no more have dominion over him.

6:10. For in that he died to sin, he died once: but in that he liveth, he liveth unto God.

6:11. So do you also reckon that you are dead to sin, but alive unto God, in Christ Jesus our Lord.

6:12. Let not sin therefore reign in your mortal body, so as to obey the lusts thereof.

6:13. 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.

6:14. For sin shall not have dominion over you: for you are not under the law, but under grace.

6:15. What then? Shall we sin, because we are not under the law, but under grace? God forbid!

6:16. 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.

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.

6:18. Being then freed from sin, we have been made servants of justice.

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.

6:20. For when you were the servants of sin, you were free men to justice.

6:21. What fruit therefore had you then in those things of which you are now ashamed? For the end of them is death.

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.

6:23. For the wages of sin is death. But the grace of God, life everlasting in Christ Jesus our Lord.

Romans Chapter 7

We are released by Christ from the law and from the guilt of sin, though the inclination to it still tempts us.

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?

As long as it liveth; ... or, as long as he liveth.

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.

7:3. 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.

7:4. 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.

7:5. 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.

7:6. 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.

7:7. 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.

7:8. But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.

Sin taking occasion.... Sin, or concupiscence, which is called sin, because it is from sin, and leads to sin, which was asleep before, was weakened by the prohibition: the law not being the cause thereof, nor properly giving occasion to it: but occasion being taken by our corrupt nature to resist the commandment laid upon us.

7:9. And I lived some time without the law. But when the commandment came, sin revived,

7:10. And I died. And the commandment that was ordained to life, the same was found to be unto death to me.

7:11. For sin, taking occasion by the commandment, seduced me: and by it killed me.

7:12. Wherefore the law indeed is holy: and the commandment holy and just and good.

7:13. 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.

That it may appear sin, or that sin may appear, viz.... To be the monster it is, which is even capable to take occasion from that which is good, to work death.

7:14. For we know that the law is spiritual. But I am carnal, sold under sin.

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.

I do not that good which I will, etc.... The apostle here describes the disorderly motions of passion and concupiscence; which oftentimes in us get the start of reason: and by means of which even good men suffer in the inferior appetite what their will abhors: and are much hindered in the accomplishment of the desires of their spirit and mind. But these evil motions, (though they are called the law of sin, because they come from original sin, and violently tempt and incline to sin,) as long as the will does not consent to them, are not sins, because they are not voluntary.

7:16. If then I do that which I will not, I consent to the law, that it is good.

7:17. Now then it is no more I that do it: but sin that dwelleth in me.

7:18. 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.

7:19. For the good which I will, I do not: but the evil which I will not, that I do.

7:20. Now if I do that which I will not, it is no more I that do it: but sin that dwelleth in me.

7:21. I find then a law, that when I have a will to do good, evil is present with me.

7:22. For I am delighted with the law of God, according to the inward man:

7:23. 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.

7:24. Unhappy man that I am, who shall deliver me from the body of this death?

7:25. 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.

Romans Chapter 8

There is no condemnation to them that, being justified by Christ, walk not according to the flesh, but according to the spirit. Their strong hope and love of God.

8:1. There is now therefore no condemnation to them that are in Christ Jesus, who walk not according to the flesh.

8:2. For the law of the spirit of life, in Christ Jesus, hath delivered me from the law of sin and of death.

8:3. 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.

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.

8:5. 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.

8:6. For the wisdom of the flesh is death: but the wisdom of the spirit is life and peace.

8:7. 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.

8:8. And they who are in the flesh cannot please God.

8:9. But you are not in the flesh, but in 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.

8:10. And if Christ be in you, the body indeed is dead, because of sin: but the spirit liveth, because of justification.

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.

8:12. Therefore, brethren, we are debtors, not to the flesh to live according to the flesh.

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.

8:14. For whosoever are led by the Spirit of God, they are the sons of God.

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).

8:16. For the Spirit himself giveth testimony to our spirit that we are the sons of God.

The Spirit himself, etc.... By the inward motions of divine love, and the peace of conscience, which the children of God experience, they have a kind of testimony of God’s favour; by which they are much strengthened in their hope of their justification and salvation; but yet not so as to pretend to an absolute assurance: which is not usually granted in this mortal life: during which we are taught to work out our salvation with fear and trembling. Phil. 2.12. And that he that thinketh himself to stand, must take heed lest he fall. 1 Cor. 10.12. See also, Rom. 11.20, 21, 22.

8:17. 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.

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.

8:19. For the expectation of the creature waiteth for the revelation of the sons of God.

The expectation of the creature, etc.... He speaks of the corporeal creation, made for the use and service of man; and, by occasion of his sin, made subject to vanity, that is, to a perpetual instability, tending to corruption and other defects; so that by a figure of speech it is here said to groan and be in labour, and to long for its deliverance, which is then to come, when sin shall reign no more; and God shall raise the bodies and unite them to their souls never more to separate, and to be in everlasting happiness in heaven.

8:20. For the creature was made subject to vanity: not willingly, but by reason of him that made it subject, in hope.

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.

8:22. For we know that every creature groaneth and travaileth in pain, even till now.

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.

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?

8:25. But if we hope for that which we see not, we wait for it with patience.

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,

Asketh for us.... The Spirit is said to ask, and desire for the saints, and to pray in us; inasmuch as he inspireth prayer, and teacheth us to pray.

8:27. And he that searcheth the hearts knoweth what the Spirit desireth: because he asketh for the saints according to God.

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.

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.

He also predestinated, etc.... That is, God hath preordained that all his elect should be conformable to the image of his Son. We must not here offer to pry into the secrets of God’s eternal election; only firmly believe that all our good, in time and eternity, flows originally from God’s free goodness; and all our evil from man’s free will.

8:30. And whom he predestinated, them he also called. And whom he called, them he also justified. And whom he justified, them he also glorified.

8:31. What shall we then say to these things? If God be for us, who is against us?