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  • PARALLEL HISTORY BIBLE - Romans 4:15


    CHAPTERS: Romans 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25

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    LXX- Greek Septuagint - Romans 4:15

    ο 3588 γαρ 1063 νομος 3551 οργην 3709 κατεργαζεται 2716 5736 ου 3757 γαρ 1063 ουκ 3756 εστιν 2076 5748 νομος 3551 ουδε 3761 παραβασις 3847

    Douay Rheims Bible

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

    King James Bible - Romans 4:15

    Because the
    law worketh wrath: for where no law is, there is no transgression.

    World English Bible

    For the
    law works wrath, for where there is no law, neither is there disobedience.

    Early Church Father Links

    Npnf-102 iv.XVI.27 Pg 7, Npnf-103 v.i.vii Pg 5, Npnf-103 v.i.vii Pg 5, Npnf-104 iv.ix.xvii Pg 30, Npnf-105 xi.xxvii Pg 5, Npnf-105 xi.ix Pg 8, Npnf-105 xi.xvi Pg 5, Npnf-105 xv.iii.ix Pg 3, Npnf-105 xviii.v.iii Pg 3, Npnf-105 xix.iv.xxii Pg 4, Npnf-105 xix.iv.xxii Pg 5, Npnf-106 vii.lxxvii Pg 9, Npnf-108 ii.CXIX.xv Pg 12, Npnf-108 ii.LXXI Pg 32, Npnf-108 ii.LXXXVI Pg 76, Npnf-111 vii.x Pg 39, Npnf-111 vii.xii Pg 9, Npnf-111 vii.xii Pg 27, Npnf-111 vii.xiv Pg 39, Npnf-111 vii.xiv Pg 39, Npnf-113 iii.iv.vi Pg 23, Npnf-114 iv.liii Pg 18, Npnf-114 v.liii Pg 18, Npnf-211 iv.v.viii.xxx Pg 3

    World Wide Bible Resources


    Romans 4:15

    Early Christian Commentary - (A.D. 100 - A.D. 325)

    Anf-01 ix.vi.xxxv Pg 6
    Rom. i. 17.

    But this fact, that the just shall live by faith, had been previously announced4345

    4345


    Anf-02 vi.iv.v.i Pg 8.1


    Anf-02 vi.iv.ii.vi Pg 13.1


    Anf-03 v.iv.vi.xiii Pg 18
    See the remarks on verses 16 and 17 above.

    cannot possibly be ascribed to another god who is not a judge, and is incapable of wrath. It is only consistent in Him amongst whose attributes are found the judgment and the wrath of which I am speaking, and to whom of necessity must also appertain the media whereby these attributes are to be carried into effect, even the gospel and Christ. Hence his invective against the transgressors of the law, who teach that men should not steal, and yet practise theft themselves.5801

    5801


    Anf-03 v.iv.vi.xiii Pg 7
    Rom. i. 16, 17.

    he undoubtedly ascribes both the gospel and salvation to Him whom (in accordance with our heretic’s own distinction) I have called the just God, not the good one. It is He who removes (men) from confidence in the law to faith in the gospel—that is to say,5790

    5790 Utique.

    His own law and His own gospel. When, again, he declares that “the wrath (of God) is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness,”5791

    5791


    Anf-01 ix.vi.xxxviii Pg 3
    Rom. ii. 4, 5; 7.

    God therefore has given that which is good, as the apostle tells us in this Epistle, and they who work it shall receive glory and honour, because they have done that which is good when they had it in their power not to do it; but those who do it not shall receive the just judgment of God, because they did not work good when they had it in their power so to do.


    Anf-01 ix.vi.xxxiv Pg 102
    Rom. ii. 5.

    He therefore (i.e., the spiritual man) sifts and tries them all, but he himself is tried by no man:4339

    4339


    Anf-02 ii.iv.vi Pg 20.3


    Anf-01 v.iii.xi Pg 6
    2 Tim. iv. 1; Rom. ii. 6.

    He who knows these things with a full assurance, and believes them, is happy; even as ye are now the lovers of God and of Christ, in the full assurance of our hope, from which may no one of us710

    710


    Anf-02 vi.iv.iv.xx Pg 17.4


    Anf-03 iv.ix.ix Pg 36
    Comp. Ps. lxii. 12 (lxi. 13 in LXX.); Rom. ii. 6.

    Lawful , then, it was for the Christ of God to be precinct, in the Psalms, without warlike achievements, with the figurative sword of the word of God; to which sword is congruous the predicated “bloom,” together with the “grace of the lips;” with which sword He was then “girt upon the thigh,” in the eye of David, when He was announced as about to come to earth in obedience to God the Father’s decree. “The greatness of thy right hand,” he says, “shall conduct thee”1281

    1281


    Anf-03 v.iv.vi.xiii Pg 42
    Rom. iii. 19.

    so that none could glory through it, in order that grace might be maintained to the glory of the Christ, not of the Creator, but of Marcion! I may here anticipate a remark about the substance of Christ, in the prospect of a question which will now turn up. For he says that “we are dead to the law.”5825

    5825


    Anf-02 vi.iv.ii.vii Pg 10.1


    Anf-02 vi.iv.iv.iii Pg 6.1


    Anf-02 vi.iv.iv.iii Pg 7.1


    Anf-01 iii.ii.ix Pg 2
    Otto refers for a like contrast between these two times to Rom. iii. 21–26, Rom. v. 20 and Gal. iv. 4. [Comp. Acts xvii. 30.]

    endured, He permitted us to be borne along by unruly impulses, being drawn away by the desire of pleasure and various lusts. This was not that He at all delighted in our sins, but that He simply endured them; nor that He approved the time of working iniquity which then was, but that He sought to form a mind conscious of righteousness,310

    310 The reading and sense are doubtful.

    so that being convinced in that time of our unworthiness of attaining life through our own works, it should now, through the kindness of God, be vouchsafed to us; and having made it manifest that in ourselves we were unable to enter into the kingdom of God, we might through the power of God be made able. <index subject1="Salvation" title="28" id="iii.ii.ix-p3.1"/>But when our wickedness had reached its height, and it had been clearly shown that its reward,311

    311 Both the text and rendering are here somewhat doubtful, but the sense will in any case be much the same.

    punishment and death, was impending over us; and when the time had come which God had before appointed for manifesting His own kindness and power, how312

    312 Many variations here occur in the way in which the lacuna of the mss. is to be supplied. They do not, however, greatly affect the meaning.

    the one love of God, through exceeding regard for men, did not regard us with hatred, nor thrust us away, nor remember our iniquity against us, but showed great long-suffering, and bore with us,313

    313


    Anf-01 ix.iv.xxiv Pg 30
    Rom. v. 20.

    Since this, then, has been clearly shown, let all his disciples be put to shame, and let them wrangle3778

    3778 Though unnoticed by the editors, there seems a difficulty in the different moods of the two verbs, erubescant and concertant.

    about Adam, as if some great gain were to accrue to them if he be not saved; when they profit nothing more [by that], even as the serpent also did not profit when persuading man [to sin], except to this effect, that he proved him a transgressor, obtaining man as the first-fruits of his own apostasy.3779

    3779 “Initium et materiam apostasiæ suæ habens hominem:” the meaning is very obscure, and the editors throw no light upon it.

    But he did not know God’s power.3780

    3780 Literally, “but he did not see God.” The translator is supposed to have read οἶδεν, knew, for εἶδεν, saw.

    Thus also do those who disallow Adam’s salvation gain nothing, except this, that they render themselves heretics and apostates from the truth, and show themselves patrons of the serpent and of death.


    Anf-03 v.iv.vi.xiii Pg 35
    Rom. v. 20.

    And wherefore this? “In order,” he says, “that (where sin abounded), grace might much more abound.”5818

    5818


    Anf-03 v.iv.vi.xiii Pg 36
    Rom. v. 20.

    Whose grace, if not of that God from whom also came the law? Unless it be, forsooth, that5819

    5819 Nisi si: an ironical particle.

    the Creator intercalated His law for the mere purpose of5820

    5820 Ideo ut.

    producing some employment for the grace of a rival god, an enemy to Himself (I had almost said, a god unknown to Him), “that as sin had” in His own dispensation5821

    5821 Apud ipsum.

    reigned unto death, even so might grace reign through righteousness unto (eternal) life by Jesus Christ,”5822

    5822


    Anf-03 v.viii.xxxiv Pg 4
    Rom. v. 20.

    How, in fact, can he be regarded as saved, who can at the same time be said to be lost—lost, that is, in the flesh, but saved as to his soul? Unless, indeed, their argument now makes it necessary that the soul should be placed in a “lost” condition, that it may be susceptible of salvation, on the ground that is properly saved which has been lost. We, however, so understand the soul’s immortality as to believe it “lost,” not in the sense of destruction, but of punishment, that is, in hell. And if this is the case, then it is not the soul which salvation will affect, since it is “safe” already in its own nature by reason of its immortality, but rather the flesh, which, as all readily allow, is subject to destruction. Else, if the soul is also perishable (in this sense), in other words, not immortal—the condition of the flesh—then this same condition ought in all fairness to benefit the flesh also, as being similarly mortal and perishable, since that which perishes the Lord purposes to save. I do not care now to follow the clue of our discussion, so far as to consider whether it is in one of his natures or in the other that perdition puts in its claim on man, provided that salvation is equally distributed over the two substances, and makes him its aim in respect of them both. For observe, in which substance so-ever you assume man to have perished, in the other he does not perish. He will therefore be saved in the substance in which he does not perish, and yet obtain salvation in that in which he does perish. You have (then) the restoration of the entire man, inasmuch as the Lord purposes to save that part of him which perishes, whilst he will not of course lose that portion which cannot be lost. Who will any longer doubt of the safety of both natures, when one of them is to obtain salvation, and the other is not to lose it?  And, still further, the Lord explains to us the meaning of the thing when He says: “I came not to do my own will, but the Father’s, who hath sent me.”7508

    7508


    Anf-03 v.viii.xlvii Pg 16
    Rom. v. 20.

    In this way also “shall strength be made perfect in weakness,”7616

    7616


    Anf-03 v.iv.vi.xiii Pg 40
    Rom. v. 21.

    His own antagonist! For this (I suppose it was, that) the law of the Creator had “concluded all under sin,”5823

    5823


    Anf-03 v.viii.xlvii Pg 14
    Rom. v. 21.

    But how so, unless equally in the flesh? For where the death is, there too must be the life after the death, because also the life was first there, where the death subsequently was. Now, if the dominion of death operates only in the dissolution of the flesh, in like manner death’s contrary, life, ought to produce the contrary effect, even the restoration of the flesh; so that, just as death had swallowed it up in its strength, it also, after this mortal was swallowed up of immortality, may hear the challenge pronounced against it: “O death, where is thy sting? O grave, where is thy victory?”7614

    7614


    Anf-02 vi.iv.iii Pg 155.1


    Anf-03 v.iv.vi.xiii Pg 49
    Rom. vii. 7.

    Fie on you, Marcion. “God forbid!”  (See how) the apostle recoils from all impeachment of the law. I, however, have no acquaintance with sin except through the law.5832

    5832


    Anf-03 v.iv.vi.xiii Pg 50
    This, which is really the second clause of Rom. vii. 7, seems to be here put as a Marcionite argument of disparagement to the law.

    But how high an encomium of the law (do we obtain) from this fact, that by it there comes to light the latent presence of sin!5833

    5833 Per quam liquuit delictum latere: a playful paradox, in the manner of our author, between liquere and latere.

    It was not the law, therefore, which led me astray, but “sin, taking occasion by the commandment.”5834

    5834


    Treasury of Scriptural Knowledge, Chapter 4

    VERSE 	(15) - 

    Ro 1:17; 2:5,6; 3:19,20; 5:13,20,21; 7:7-11 Nu 32:14 De 29:20-28


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