7. Wherefore receive ye one another, as Christ also received us to the glory of God.
7. Itaque suscipite vos mutuo, quemadmodum Christus vos suscepit, in gloriam Dei.
8. Now I say, that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers:
8. Dico autem Iesum Christum ministerium fuisse circumcisionis super veritate Dei ad promissiones Patrum confirmandas:
9. And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name.
9. Gentes autem pro misericordia glorificare debent Deum; quemad-modum scriptum est, Propter hoc confitebor tibi inter Gentes et nomini tuo psallam:
10. And again he saith, Rejoice, ye Gentiles, with his people.
10. Et rursum dicit, Exultate Gentes cum populo ejus;
11. And again, Praise the Lord, all ye Gentiles; and land him, all ye people.
11. Et rursum, Laudate Dominum omnes Gentes, et collaudate eum omnes populi.
12. And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.
12. Et rursum Iesaias dicit, Erit radix Jesse, et qui exurget ad imperandum Gentibus; in ipso Gentes sperabunt.
He then speaks first of the Jews, and says, that Christ was sent to them, in order to accomplish the truth of God by performing the promises given to the Fathers: and it was no common honor, that Christ, the Lord of heaven and earth, put on flesh, that he might procure salvation for them; for the more he humbled himself for their sake, the greater was the honor he conferred on them. But this point he evidently assumes as a thing indubitable. The more strange it is, that there is such effrontery in some fanatical heads, that they hesitate not to regard the promises of the Old Testament as temporal, and to confine them to the present world. And lest the Gentiles should claim any excellency above the Jews, Paul expressly declares, that the salvation which Christ has brought, belonged by covenant to the Jews; for by his coming he fulfilled what the Father had formerly promised to Abraham, and thus he became the minister of that people. It hence follows that the old covenant was in reality spiritual, though it was annexed to earthly types; for the fulfillment, of which Paul now speaks, must necessarily relate to eternal salvation. And further, lest any one should cavil, and say, that so great a salvation was promised to posterity, when the covenant was deposited in the hand of Abraham, he expressly declares that the promises were made to the Fathers. Either then the benefits of Christ must be confined to temporal things, or the covenant made with Abraham must be extended beyond the things of this world.
But twice in this prophecy is the calling of the Gentiles confirmed, -- by the expression, that Christ was to be raised up as a sign, and he reigns among the faithful alone, -- and by the declaration, that they shall hope in Christ, which cannot take place without the preaching of the word and illumination of the Spirit. With these things corresponds the song of Simeon. It may be further added, that hope in Christ is an evidence of his divinity.
1 In gloriam Dei,
2 The beginning of this verse, "Now I say," Dico autem,
8. I further say this, that Christ became a minister of the circumcision for the truth of God, that he might confirm the promises made to
9. the fathers, and that the Gentiles might glorify God for his mercy, as it is written, "I will therefore confess thee among the nations, and to thy name will I sing."
The reasons for this rendering are given in the next note. -- Ed.
3 The construction of this first sentence is differently viewed. Grotius and Stuart connect it with "I say" at the beginning of the former verse; but Beza and Pareus connect it with the last clause, and consider
The quotation from Psalm 18:49, is verbatim from the Septuagint. The Hebrew verb with its postfix,
4 This passage is evidently taken from Deuteronomy 32:43, given literally as it is found in the Septuagint, and literally too from the Hebrew, if the reading of two copies, referred to by Kennicalt, be adopted, in which
5 Isaiah 11:10. The whole of this quotation is given as it is found in the Septuagint. The difference, as noticed by Calvin, between the words as given in Hebrew, is considerable. The language of the Prophet is metaphorical, the Septuagint interpreted it, and this interpretation the Apostle approved and adopted. The Messiah is represented by the Prophet as a general or a leader of an army, raising his banner for the nations, (