Verse 13, 14, 15, 16

In the close of the foregoing verse the Apostle expresseth the end of all his exhortations, what they tended to, and what would be the advantage of all that complied with them in faith and obedience. And this was the inheriting of the promises, or the enjoyment of the things promised by God, to them that believe and obey. Of all that entercourse that is between God and sinners, the promise on the part of God is the sole foundation. Thereby does God express his goodness, grace, truth, and sovereign power to men. Herein all supernatural religion and all our concernments therein, are founded, and not on any thing in us. And on our part the inheritance of the promises in the effects of those holy properties of God towards us, is the end of what we look for and aim at in all our obedience. Therefore the Apostle having arrived in the series of his discourse to the mention of this great period of his whole design, he stays awhile to consider and explain it in these verses.

[〈 in non-Latin alphabet 〉]. Syr. [〈 in non-Latin alphabet 〉] When he promised to him. V. L. Abrahae namque promittens; For promising to Abraham. Most, Deus enim pollicitus Abrahae: for God promising to Abraham, which expresseth the sense intended; and that word, when, which we add, is included in [〈 in non-Latin alphabet 〉].

[〈 in non-Latin alphabet 〉]; Ad verbum; quoniam per neminem habuit majorem jurare. Seeing by none he had a greater to swear. V. L. Quoniam neminem habuit, per quem juraret majorem. Rhem. Because he had none greater by whom he might swear. Erasm. Bez. Cum non possit per quemquam majorem jurare. Ours: Because he could swear by no greater: [〈 in non-Latin alphabet 〉] is rather quum than quoniam. To make up the sense, se may be added, none greater than himself. And so the Syriack reads, [〈 in non-Latin alphabet 〉] quoniam non erat ipsi qui major prae se ut juraret per illum; or in the Neuter Gender, majus and illud. Seeing there was nothing to him greater than himself that he might swear by it. All to the same purpose.

[〈 in non-Latin alphabet 〉], juravit per semet ipsum. Syr. [〈 in non-Latin alphabet 〉]; He sware by his Soul; which though it may be a Hebraism, yet we shall find that God sometimes in his oath makes mention of his Soul.

[〈 in non-Latin alphabet 〉]; The Syriack omits the particles [〈 in non-Latin alphabet 〉], which yet are the only note of asseveration in the words. The Vulgar Latin renders it by nisi; unless, which is retained by Erasmus, the sense whereof we shall afterwards enquire into. Certe, surely; Arab. I have sworn assuredly. Benedicens, or benedicendo benedicam, blessing, I will bless.

[〈 in non-Latin alphabet 〉]; Syr. [〈 in non-Latin alphabet 〉]; he restrained his Spirit; preserved himself by faith from being hasty, or making haste.

[〈 in non-Latin alphabet 〉]; adeptus est, nactus est, assequutus est, obtinuit, consecutus est; all which words are used by interpreters. Syr. [〈 in non-Latin alphabet 〉] he received. Promissum, promissionem, repromissionem; He obtained the promise.

[〈 in non-Latin alphabet 〉]; Syr. [〈 in non-Latin alphabet 〉] the Sons of men; men of all sorts. [〈 in non-Latin alphabet 〉]. Vul. Lat. Per majorem sui. Sui is added if not needlessly, yet barbarously.

[〈 in non-Latin alphabet 〉]; Contradictionis, controversiae, litis, contentionis; strife; [〈 in non-Latin alphabet 〉], finis, rather as Bez. Terminus. [〈 in non-Latin alphabet 〉], ad confirmationem; Eras. ad confirmandum; juramentum, jusjurandum, adhibitum. Syr. [〈 in non-Latin alphabet 〉], The true solution of every contention between them is by an oath. Arab. A lawful oath is the decision of every controversie between them.