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PARALLEL HISTORY BIBLE - Romans 11:6


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LXX- Greek Septuagint - Romans 11:6

ει 1487 δε 1161 χαριτι 5485 ουκετι 3765 εξ 1537 εργων 2041 επει 1893 η 3588 χαρις 5485 ουκετι 3765 γινεται 1096 5736 χαρις 5485 ει 1487 δε 1161 εξ 1537 εργων 2041 ουκετι 3765 εστιν 2076 5748 χαρις 5485 επει 1893 το 3588 εργον 2041 ουκετι 3765 εστιν 2076 5748 εργον 2041

Douay Rheims Bible

And if by grace, it is not now by works: otherwise grace is no more grace.

King James Bible - Romans 11:6

And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work.

World English Bible

And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work.

Early Church Father Links

Npnf-103 v.viii.xviii Pg 2, Npnf-103 v.viii.xviii Pg 2, Npnf-103 iv.ii.cix Pg 4, Npnf-103 iv.ii.cix Pg 4, Npnf-104 iv.ix.xv Pg 34, Npnf-105 xix.iv.xix Pg 5, Npnf-105 xi.xlviii Pg 5, Npnf-105 xi.xix Pg 7, Npnf-105 xiv.xxxvii Pg 3, Npnf-105 xv.iii.xxiv Pg 7, Npnf-105 xvii.iv.ix Pg 3, Npnf-105 xviii.iii.xxxvii Pg 3, Npnf-105 xviii.iii.xlii Pg 3, Npnf-105 xix.iv.xliii Pg 4, Npnf-105 xx.xvi Pg 3, Npnf-106 vii.lii Pg 22, Npnf-106 vii.lxxxiii Pg 46, Npnf-107 iii.lxxxvii Pg 18, Npnf-107 iii.lxxxviii Pg 13, Npnf-108 ii.XLIV Pg 47, Npnf-108 ii.LXVIII Pg 56, Npnf-109 xix.xi Pg 50, Npnf-111 vi.xxviii Pg 5, Npnf-111 vii.xviii Pg 7, Npnf-111 vii.xx Pg 35, Npnf-111 vii.xx Pg 44, Npnf-111 vii.xxvii Pg 31, Npnf-111 vii.xxvii Pg 49, Npnf-111 vii.xxxiv Pg 6, Npnf-113 v.iv.vi Pg 33, Npnf-206 v.XXIV Pg 6

World Wide Bible Resources


Romans 11:6

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

Anf-02 vi.iv.i.vii Pg 6.1

Anf-03 iv.ix.iii Pg 3
See Gen. xii.–xv. compared with xvii. and Rom. iv.

nor yet did he observe the Sabbath. For he had “accepted”1163

1163

Anf-02 vi.iv.i.vii Pg 6.1

Anf-02 vi.iv.v.i Pg 25.1

Anf-03 iv.ix.iii Pg 3
See Gen. xii.–xv. compared with xvii. and Rom. iv.

nor yet did he observe the Sabbath. For he had “accepted”1163

1163

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. 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

Edersheim Bible History

Lifetimes x.v Pg 24.1

Treasury of Scriptural Knowledge, Chapter 11

VERSE 	(6) - 
Ro 3:27,28; 4:4,5; 5:20,21 De 9:4-6 1Co 15:10 Ga 2:21; 5:4 Eph 2:4-9

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