Which when they had taken up, they used helps, undergirding the ship; and, fearing lest they should fall into quicksands, having lowered the gear, they were thus driven. 19. And the third day we cast out with our own hands the tackling of the ship. And the third day we cast out with our own hands the furniture5 of the ship. 33. And while the day was coming on, Paul besought them all to take meat, saying, This day is the fourteenth day that ye have tarried and continued fasting, having taken nothing. And while the day was coming on, Paul besought them all to take meat, saying, All this fourteenth day have you waited and continued fasting, having taken nothing. 40. And when they had taken up the anchors, they committed themselves unto the sea, &c. And having cut the anchors, they let them go into the sea, &c. 44. And the rest, some on boards, and some on broken pieces of the ship. And the rest, some on boards, and others on some things from the ship.8 THE EPISTLE OF PAUL THE APOSTLE TO CONCE THE ROMANS.1 I. 3. YONCERNING his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; Concerning his Son, who was born of the seed of David according to the flesh; 4. And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead. But was declared the Son of God with power, according to the spirit of holiness by his resurrection from the dead-even Jesus Christ our Lord.2 7. To all that be in Rome, beloved of God, called to be saints: &c. To all that be in Rome, beloved of God, called3 saints: &c. του πλοιου. What were the boards, but broken pieces of the ship? τὰ ἀπὸ του πλοιου there fore must mean the articles with which the ship was laden, which were thrown out for the purpose, or scattered by the violence of the tempest.-Scholefield. It is singular that while our Translators prefixed the title "Saint" to the names of the writers of the Gospels, they omitted it before the names of the Apostles who wrote the Epistles. We have "The Gospel according to Saint John," but, "The Epistle of John." It is "The Revelation of Saint John the Divine," however. There is no authority for any such additions. 2 This, an exact translation of the original, and preserving the order of the words there, gives the full beauty of the passage, which is certainly somewhat obscured in the Authorized Version. 3 The words "to be" have 18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness: For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who keep down the truth by the wickedness of their lives: 4 23. And changed the glory of the uncorruptible God into an image made like to corruptible man, &c. And forsook the glory of the uncorruptible God for an image made like to corruptible man, &c. 28. And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, &c. And even as they did not like to retain God in6 knowledge, God gave them over to a reprobate mind, &c. II. 18. And knowest his will, and approvest the things that are more excellent, being instructed out of the law; And knowest his will, and triest the things that differ, being instructed out of the law; 26. Therefore if the uncircumcision keep the righteousness of the law, &c. no equivalent in the original, and are unnecessary, and liable to mislead. The modern meaning of "saints," to signify persons of distinguished holiness, was unknown to St. Paul. He uses the term as exactly equivalent to Christians :-as applying to all who had professed Christianity and been baptized into the Christian Church.Whately's Discourse, Christian Saints, as described in the New Testament. * Τῶν τὴν ἀλήθειαν ἐν ἀδικίᾳ κατεχόντων. 5 Αλλαξαν τὴν δόξαν ἐν ὁμοιώματι. 6 The Greek has no word for "their" before knowledge, and the insertion of it alters the sense of the passage. The meaning of the verse is that they did not like to retain God in knowledge, i. e. with the honour due to him. 7 This, the reading of the margin, is more correct and preferable to the reading in the text. 66 "Approve," in the New Testament, signifies to prove by test. Therefore if the uncircumcision keep the righteous obligations of the law, &c. III. 3. For what if some did not believe? shall their unbelief make the faith of God without effect? [2For what if some were unfaithful?3 Shall their unfaithfulness make the faith of God without effect? 4. God forbid: yea, let God be true, but every man a liar; As it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged. God forbid: yea let God be true, though every man be a liar; As it is written, That thou mightest be justified in thy sayings, and overcome when thou standest1 in judgment. 19. mouth That every may be stopped, and all the world may become guilty before God. That every mouth may be stopped, and all the world may become liable to punishment to God. 24. Being justified freely by his grace, through the redemption that is in Christ Jesus. Being justified gratuitously by his grace, through the redemption that is in Christ Jesus. 1 The word in the original means the obligations of the moral law inscribed on the hearts of all, and which law, being embodied in the Mosaic Law, was the only justifying part of it. 2 A parenthesis commences here, and goes on to the end of the fifth verse of chapter ix. 3 Η πίστησαν. See Alford's Greek Testament. 4 The Bible translation of Psalm li. 4, here quoted, is when thou judgest. Professor Scholefield thinks κρίνεσθαι should be considered as a middle verb, the proper force of which is to stand in judgment, or go to law, with another. 5 Ὑπόδικος τῷ Θεῷ. 6 Awpɛáv, without fee or reward. "Freely," which may be understood as liberally, fails to express the extent of Christ's gift to us. 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; Whom God hath set forth to be a propitiation, through faith in his blood, for a proof of his own righteousness in passing by the sins which were before committed, 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. For a proof of his righteousness in the present time, in order that he may be just when justifying him who is of the faith of Jesus.7 28. Therefore we conclude that a man is justified by faith without the deeds of the law. Therefore we conclude that a man is justified through faith without the deeds of the law. 7 The Authorized Version of this passage is certainly a mistranslation, and gives a sense to it which it cannot bear. I have given a literal rendering of both the (25 and 26) verses. See Acts xvii. 30. Dean Trench says, "St. Paul's meaning was probably this: There needed a signal manifestation of the righteousness of God, on account of the long prætermission or passing over of sins, in His infinite forbearance, without any adequate expression of His wrath against them, during all those long years which preceded the coming of Christ; which manifestation of God's righteousness found place, when He set forth no other and no less than His own Son to be the propitiatory sacrifice for sin." See Trench's Synonyms of the New Testament, 1st edit. pp. 126-131. 8 In our translation of the Scriptures it would have been more correct, and more conformable to the original expressions of the Sacred Writers, instead of the words "by faith," to say "through faith." Strictly speaking, a man is not justified, nor can obtain salvation, either by faith, or by works. Faith is required of him, and so are good works; but it is by God's free mercy in Christ, and by that only, that he can be saved. Faith is only (as some have rightly expressed it) the hand |