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Rom 3:30. Επεἱπὲρ,[41] seeing that indeed) The inference is: if justification be by the law, then the Gentiles, who are without the law, cannot be justified; and yet they also rejoice in God, as a justifier, ch. Rom 4:16.-εἷς) ΕἿς, Ὁ ΘΕῸς, one, namely God; the relative who depends on one, as its antecedent.-δικαιώσει, shall justify) The future, as we find it in many other passages, ch. Rom 1:17, Rom 3:20, v. 19, 27; 2Co 3:8, therefore, we have in express terms, μέλλοντος, that was to come, ch. Rom 5:14; μέλλει, will be, ch. Rom 4:24. Paul speaks as if he were looking forward out of the Old Testament [from the Old Testament stand-point] into the New. It is to this that those expressions refer, ex. gr., foreseeing, Gal 3:8; the promise, ib. 14; the hope, ib. Rom 5:5. So John is said to be about to come, Mat 11:14; Mat 17:11; the wrath to come, Mat 3:7, where we have the discourse of the forerunner, which presupposes the threatenings.[42]-ἘΚ ΔΙᾺ, of or out of [by, Engl. Vers.]-through) The Jews had been long ago in the faith; the Gentiles had lately obtained faith from them. So through is used, Rom 3:22; Eph 2:8; of or out of [by, ἐκ] in a number of passages. It is well [right] by all means to compare the same difference in the particles in ch. Rom 2:27; and difference in the thing signified [i.e., the different footing of the Jew and Gentile] ch. Rom 11:17, etc.-διὰ τῆς) He does not say, ΔΙᾺ ΤῊΝ ΠΊΣΤΙΝ, on account of faith, but through faith.
[41] So ΛG; “quoniam quidem unus,” fg Vulg. Iren. 186, 259. But ABC Orig. 4,228a, read ἐιπερ εἷς; “si quidem unus,” in g.-ED.
[42] i.e., the wrath to come is taken for granted from the Old Testament; John’s part is to warn them to flee from it.-ED.